Andreas Slot-Henriksen teaches on what the Bible says about the Sabbath and how the commandment should be understood in light of the new covenant, where Jesus Himself has become the true rest for humanity. The teaching addresses the many common questions that arise: Should the Sabbath still be kept today? Do the Ten Commandments apply in the same way? Are believers called to keep Saturday, Sunday, or even a specific fixed day of rest at all?
\nIt is emphasized that this topic matters because many Christians remain unsure whether they are living rightly before God when it comes to the Sabbath and the day of rest, and because there are circles that even link salvation to whether one keeps the Sabbath according to certain rules. For that reason, the introduction points to the need to return to Scripture and look carefully at both the original institution of the Sabbath and the development that takes place throughout the Old and New Testaments.<\/p>\n
Udgangspunktet er skabelsesberetningen, hvor Gud p\u00e5 den syvende dag hviler efter skaberv\u00e6rket og velsigner og helliger den dag som noget s\u00e6rligt, fordi Han hviler fra sit v\u00e6rk. Her vises, at selve ideen om hvile ikke opst\u00e5r med loven p\u00e5 Sinai, men allerede er forankret i Guds eget eksempel, hvor hvilen er en del af skabelsesrytmen. Senere, i forbindelse med udgangen af Egypten og pagten med Israel, bliver sabbaten gjort til et konkret bud og et tegn p\u00e5 pagten mellem Gud og israelitterne, formuleret i de 10 bud med ordene om at huske sabbatsdagen og holde den hellig, arbejde seks dage og s\u00e5 hvile p\u00e5 den syvende dag uden at nogen i huset \u2013 mennesker, tr\u00e6lle, dyr eller fremmede \u2013 m\u00e5 udf\u00f8re arbejde. Det fremh\u00e6ves, at sabbaten i den mosa\u00efske pagt ikke blot er en praktisk hviledag, men en del af selve grundloven for Guds folk.<\/p>\n
The starting point is the creation account, where God rests on the seventh day after His work of creation and blesses and sanctifies that day as something special because He rests from His work. This shows that the very idea of rest does not begin with the law at Sinai, but is already rooted in God\u2019s own example, where rest is built into the rhythm of creation.
\nLater, in connection with the exodus from Egypt and the covenant with Israel, the Sabbath is made into a specific command and a sign of the covenant between God and the Israelites, formulated in the Ten Commandments with the words to remember the Sabbath day and keep it holy, to work for six days and then rest on the seventh, with no one in the household \u2014 whether people, servants, animals, or foreigners \u2014 allowed to work. It is emphasized that in the Mosaic covenant, the Sabbath is not just a practical day off, but part of the very constitutional foundation of God\u2019s people.<\/p>\n
Next, an overview is given of how the Sabbath is practiced and regulated within Jewish tradition. It refers to the Talmud, where the oral traditions are collected in long lists of what may and may not be done on the Sabbath \u2014 activities such as sowing, plowing, harvesting, tying or untying knots, writing more than one letter, cooking, shearing sheep, weaving, building, demolishing, and much more.\u200b
\nModern interpretations are also mentioned, where the Sabbath rules are translated into practices such as not driving a car, not turning electrical devices on or off, not pressing elevator or door buttons, not writing text messages or emails, not cooking, shopping, handling money transactions, or doing garden work. This paints a picture of a day where almost every kind of practical activity is regulated or forbidden, and where technical aids such as timers and special \u201cSabbath modes\u201d are used to avoid direct action \u2014 a form of religious creativity that easily shifts the focus away from God\u2019s intention.<\/p>\n
The teaching then moves into the Gospels, where Jesus steps into a culture that strongly emphasizes the Sabbath commandment, but has also developed an extensive tradition of additional rules. A key passage is the episode where Jesus and the disciples walk through grainfields on the Sabbath, and the disciples begin to pick heads of grain, which the Pharisees immediately criticize as unlawful work.
\nJesus responds by referring to David, who, when he was in need of food, ate the consecrated bread, and He concludes with the words that the Sabbath was made for man, not man for the Sabbath, and that the Son of Man is Lord even of the Sabbath. This is presented as a radical shift in perspective: the Sabbath was intended as a gift for human beings, not as a chain, and Jesus places Himself as the one who has the authority to define the true purpose and use of the Sabbath.<\/p>\n
The story of the bent-over woman whom Jesus heals on a Sabbath is also included. In this account, the leader of the synagogue is offended that a healing takes place on the day of rest. Jesus exposes the hypocrisy by reminding them that they themselves untie their oxen and donkeys and lead them to water on the Sabbath, and He argues that it must be far more in line with God\u2019s heart to set a person free from sickness, even on that day.\u200b
\nIn this way, the healing stories are used to show that God\u2019s intention with rest is not passivity, but that God\u2019s life and goodness are to unfold \u2013 even when this breaks with human systems and rules. At the same time, it is underlined that Jesus never tells the disciples that they should avoid healing or doing good work on the Sabbath; on the contrary, they are encouraged to heal the sick, cast out demons, and preach the gospel without making exceptions for particular days.<\/p>\n
An important theological thread in the teaching is how the new covenant in Jesus relates to the Law of Moses in general and the Sabbath commandment in particular. It refers to Paul\u2019s words in Romans, where he says that some consider one day more important than another, while others consider all days alike, and that each person should be fully convinced in their own mind, since what truly matters is that whatever is done, is done for the Lord.\u200b
\nThis is linked to the teaching on food laws and \u201cweak\u201d and \u201cstrong\u201d faith, where Paul urges believers not to judge one another on the basis of outward practices, but to take care not to trip up those who struggle to let go of old habits. It is pointed out that the first Jewish Christians came from a society deeply shaped by the Law of Moses, and that the shift into a new covenant, where the law is fulfilled in Jesus, represented an enormous change.<\/p>\n
Next, reference is made to the Letter to the Colossians, where Paul explicitly says that no one should judge believers with regard to food or drink, or in respect to a festival, a new moon, or sabbaths, because these things are only a shadow of what was to come, whereas the reality is Christ Himself. Sabbaths are here understood as a foreshadowing of the rest that comes in Jesus, and not as an eternal condition for salvation in themselves.\u200b
\nIn the Letter to the Galatians, Paul warns the believers against turning back to the \u201cweak and miserable forces\u201d by beginning to observe special days, months, seasons, and years as religious requirements, and he expresses fear that his work among them may have been in vain if they let themselves be bound again by the system of the law. It is highlighted that the Galatian church is practically on its way back under bondage to the law, and Paul speaks sharply to them because they are in danger of abandoning the freedom of the gospel.<\/p>\n
A key point is Paul\u2019s teaching on circumcision in the Letter to the Galatians, where he says that the one who lets himself be circumcised in order to be justified is obligated to keep the whole law, and thus is cut off from Christ and has fallen away from grace. In this way, a principle is established: if a person tries to be justified by the law at just one point, they bind themselves to the entire law and place themselves outside of grace.\u200b
\nThis principle is then applied to the Sabbath: if the Sabbath is kept as a requirement for justification, the whole law must be observed \u2013 including all its detailed commands and penalties. James\u2019 letter is mentioned as a confirmation of this: the one who keeps the whole law yet stumbles at just one point is guilty of breaking all of it. Therefore, a sharp line is drawn: either a person lives under the law and must bear its full burden, or they live under grace and let righteousness come through faith, working itself out in love.<\/p>\n
The teaching also addresses a common claim that Sunday as the Christian gathering day is merely a product of Roman paganism, sun worship, and later church decisions, especially under Constantine. It is acknowledged that, historically, Constantine did establish Sunday as an official day of rest and worship in the empire, but at the same time it is pointed out that Christians had already long before this been gathering on \u201cthe first day of the week\u201d to break bread and meet together, as seen for example in Acts and First Corinthians.\u200b
\nReference is made to early Christian writings where Sunday is described as the day on which God created the world and the day on which Jesus rose from the dead, and that Christians therefore celebrate the resurrection rather than the exodus from Egypt in the same way as the Israelites did. In this light, Sunday is not understood as a new \u201claw-Sabbath,\u201d but as a natural day for Christian fellowship and celebration of the resurrection, without this in itself being turned into a new legal requirement.<\/p>\n
The teaching emphasizes that, in the light of Paul\u2019s words, it does not matter which day is used as a day of rest or as a gathering day, as long as it is done for the Lord, and that any day can be a day of rest if it is set apart for resting and seeking God. Rest is warmly affirmed as good and necessary, both physically and emotionally, and it is noted that people today are often poor at resting, but this is not tied to a demand to recreate the old Sabbath system with all its prohibitions.
\n\u200b
\nInstead, it is underlined that the Sabbath was made for the sake of human beings, and that Jesus is Lord of the Sabbath and thus the fulfillment of what the Sabbath was pointing toward. The question then becomes: what is more important \u2013 to keep a religious day of rest according to a set of rules, or to let Jesus be the daily rest for the heart in the midst of everyday life?<\/p>\n
The teaching unfolds the truth that, in the deepest sense, Jesus is our Sabbath. He invites us to lay all worries, burdens, and efforts on Him, promises to give a peace that is greater than any human understanding, and wants to carry us in everyday life so that rest is no longer limited to one day, but becomes a way of living.\u200b
\nJesus\u2019 own words are quoted about giving His peace and about coming to Him, all who are weary and burdened, to find rest for their souls, because His yoke is easy and His burden is light. In this way, a picture is drawn of rest that is not primarily about putting work aside one day a week, but about living in trust and surrender to Jesus every day, so that the heart can be at peace even in the midst of busyness and responsibility.<\/p>\n
The difference between outward rest and inward rest is made concrete by describing two kinds of people: those who, objectively, do not have very much in their calendar and yet are constantly stressed and worried, and those who are very busy but still carry a deep sense of peace and rest in their hearts. The difference is explained as a question of whether God\u2019s rest has been given space in the heart \u2013 whether a person walks alone with their worries, or actively lays them on Jesus in trust that He is in control of their life.\u200b
\nThere is a call to seek God not primarily to get answers to every practical question, but to exalt Him for who He is and to thank Him that He is in control. The more the focus is on Jesus Himself and not on one\u2019s own problems, the more deeply rest takes root, and the harder it becomes for everyday challenges to knock a person over<\/p>\n
A practical exercise in seeking rest in Jesus is described: to sit down, stretch out one\u2019s hand, and in faith say to Jesus that He may take that hand and be present \u2013 not to deliver answers or solutions, but simply to be together. Even though this may feel strange at first, there is an encouragement to keep going, because it is about stepping into a friendship with Jesus where presence and fellowship come before the list of needs.\u200b
\nIt is shared on a personal level that if all potential worries were carried alone, depression and breakdown would quickly appear, but because Jesus is peace and rest, worries and depression do not need to be given room. This is not presented as a promise that one will never experience pressure or struggle, but as a testimony that God\u2019s love and rest can be stronger than the burdens that could otherwise knock a person down.<\/p>\n
The teaching returns to the question of the Sabbath as a condition for salvation. It warns against movements that teach that a person loses their salvation if they do not keep the Sabbath according to specific patterns, because in practice this shifts the basis of salvation from grace and faith to law-keeping. It is emphasized that if someone keeps the Sabbath on the grounds that it is necessary in order to be justified, then they have placed themselves under the law and must consistently bear the whole burden of the law.
\n\u200b
\nAt the same time, it is made very clear that there is absolutely nothing wrong with having a day of rest, celebrating Sunday, or gathering on Saturday, Sunday, or any other day to worship and rest; it only becomes wrong when the day of rest is made into a measure of salvation or spiritual worth. There is an encouragement to rejoice in the opportunities to gather, celebrate the resurrection, have time off, and rest, but without placing a yoke on oneself or on others.<\/p>\n
The teaching draws the threads together by pointing out that \u201csabbath\u201d means rest, and that the deepest fulfillment of the Sabbath today is to walk in God\u2019s rest every day, not to introduce a new religious ritual. In the same way that Jesus intensifies the commandment about not coveting by saying that anyone who looks with lust has already sinned in the heart, the understanding of rest is also sharpened: previously there was one day of rest, but now Jesus is meant to be the rest of the heart every day.
\nThis does not mean that physical rest and breaks are unnecessary \u2013 on the contrary, they are recommended as healthy and needed \u2013 but the decisive rest is that Jesus is allowed to be the center and the peace in the midst of everything. There is a call to seek God every day, not to be content with a routine evening prayer, but to let Jesus be the center of one\u2019s whole life, so that people around can sense a peace that is contagious and awakens a longing for the same.<\/p>\n
The teaching finally lifts the focus to how God\u2019s rest transforms relationships and reactions: when rest lives in the heart, patience grows, irritation lessens, and responses become gentler, because there is no longer the same need to defend oneself and fight in one\u2019s own strength. People who are filled with God\u2019s peace are described as pleasant to be around, while constant grumpiness and bitterness have the opposite effect.
\nJesus is held up as the example: He was full of peace, yet could still stand firm, rebuke the Pharisees, and overturn the money changers\u2019 tables without becoming trapped in long-term resentment or bitterness. This combination of truth, righteousness, and deep inner rest is set forward as the ideal. In this way, the Sabbath is not reduced to a question of calendar days, but is raised to the level of a lifestyle in God\u2019s rest, where Jesus is the living Sabbath in the heart, every single day.<\/p>\n
Quote from the teaching: \u201cThe Sabbath was made for the sake of human beings, but today it is Jesus who is the Sabbath in your heart, if you are willing to let Him be your rest.\u201d<\/strong><\/em><\/p>\n","protected":false},"featured_media":42610,"template":"","meta":{"slim_seo":{"description":"Teaching on the Sabbath, law, and grace that shows how Jesus is the true rest, rather than religious rules.","title":"What does the Bible say about the Sabbath? - LytTilJesus.dk"}},"video-post-category":[219,215],"class_list":["post-42609","video-post","type-video-post","status-publish","has-post-thumbnail","hentry","video-post-category-general-teaching","video-post-category-other-religions-and-faiths"],"meta_box":{"video_link":"https:\/\/youtu.be\/Jh14UFpoWPw","teaching_subject":"What does the Bible say about the Sabbath?","teaching_date":"","short_summary":"The teaching traces the Sabbath from creation, through the Law of Moses, to the teaching of Jesus and Paul, and shows how, in the new covenant, the day of rest ultimately points to Jesus as the true rest. It shows how the Sabbath was a covenant sign and part of the very framework of the law, but also how its strict rules and penalties reveal the seriousness of sin and humanity\u2019s inability to keep the law perfectly.\u200b 1 Mosebog 2,2-3:<\/b> 2 Mosebog 20,8-11:<\/b> 2 Mosebog 31,12-17:<\/b> 4 Mosebog 15,32-36:<\/b> Markusevangeliet 2,23-28:<\/b> Lukasevangeliet 13,10-17:<\/b> Romerbrevet 14,5-6:<\/b> Kolossenserbrevet 2,16-17:<\/b> Galaterbrevet 4,9-11:<\/b> Galaterbrevet 5,3-6:<\/b> Jakobsbrevet 2,10:<\/b> Apostlenes Gerninger 20,7:<\/b> 1 Korintherbrev 16,2:<\/b> Johannesevangeliet 11,9-10:<\/b> Johannesevangeliet 14,27:<\/b> Salme 23,1-3:<\/b> Esajas 40,29-31:<\/b> Matth\u00e6usevangeliet 11,28-30:<\/b>
It is explained that when a person tries to be justified by one commandment \u2013 such as the Sabbath \u2013 they bind themselves to the whole law and step outside of grace, whereas faith in Jesus makes a person righteous without the external requirements of the law. The teaching therefore encourages believers to receive days of rest as a gift and as wisdom, but to find salvation and true rest in Jesus every day, rather than in a particular religious day. ","quote-1":"The Sabbath was never given to chain people down, but so that they could find their rest in God.","quote-2":"If you keep one law in order to be justified, you bind yourself to the whole law and step outside of grace.","quote-3":"We are not called to pursue rest as a religious goal in itself; we are called to seek Jesus, because He is the rest.","bible_scriptures":"
\r\nP\u00e5 den syvende dag var Gud f\u00e6rdig med det arbejde, han havde udf\u00f8rt; p\u00e5 den syvende dag hvilede han efter alt det arbejde, han havde udf\u00f8rt. Gud velsignede den syvende dag og helligede den; for p\u00e5 den dag hvilede han efter alt det arbejde, han havde udf\u00f8rt, da han skabte.<\/p>\r\n
\r\nKom hviledagen i hu, s\u00e5 du holder den hellig! I seks dage skal du arbejde og g\u00f8re al din gerning, men den syvende dag skal v\u00e6re hviledag for Herren din Gud. Da m\u00e5 du intet arbejde, hverken du selv eller din s\u00f8n eller din datter, din tr\u00e6l eller din tr\u00e6lkvinde eller dit husdyr eller den fremmede i dine byer. For i seks dage skabte Herren himlen og jorden og havet med alt, hvad de rummer, men p\u00e5 den syvende dag hvilede han. Derfor velsignede Herren hviledagen og helligede den.<\/p>\r\n
\r\nHerren sagde til Moses: \u00bbSig til israelitterne: I skal holde mine sabbatter, for det er et tegn mellem mig og jer, sl\u00e6gt efter sl\u00e6gt, for at I kan vide, at det er mig, Herren, der helliger jer. I skal holde sabbaten, for den er hellig for jer. Den, der vanhelliger den, skal lide d\u00f8den; enhver, som udf\u00f8rer arbejde p\u00e5 den, skal udryddes af sit folk. I seks dage kan der udf\u00f8res arbejde, men p\u00e5 den syvende dag er der fuldst\u00e6ndig hvile, helliget Herren. Enhver, der udf\u00f8rer arbejde p\u00e5 sabbatten, skal lide d\u00f8den. Israelitterne skal holde sabbatten, s\u00e5 de fejrer sabbat sl\u00e6gt efter sl\u00e6gt som en evig pagt. Den er et tegn mellem mig og israelitterne til evig tid. For p\u00e5 seks dage skabte Herren himlen og jorden, men p\u00e5 den syvende dag hvilede han og pustede ud.\u00ab<\/p>\r\n
\r\nMens israelitterne var i \u00f8rkenen, fandt de en mand, der samlede br\u00e6nde p\u00e5 sabbatten. De, der fandt ham samle br\u00e6nde, f\u00f8rte ham hen til Moses og Aron og hele menigheden. De satte ham i forvaring, for der var ikke truffet afg\u00f8relse om, hvad der skulle g\u00f8res ved ham. Herren sagde til Moses: \u00bbManden skal lide d\u00f8den; hele menigheden skal stene ham uden for lejren.\u00ab S\u00e5 f\u00f8rte hele menigheden ham uden for lejren og stenede ham til d\u00f8de, som Herren havde p\u00e5lagt Moses.<\/p>\r\n
\r\nEn sabbat skete det, at han gik gennem nogle kornmarker, og hans disciple begyndte at plukke aks, mens de gik. Faris\u00e6erne sagde til ham: \u00bbSe, hvorfor g\u00f8r de noget, som ikke er tilladt p\u00e5 en sabbat?\u00ab Han sagde til dem: \u00bbHar I aldrig l\u00e6st, hvad David gjorde, dengang han og hans m\u00e6nd kom i n\u00f8d og blev sultne, hvordan han gik ind i Guds hus p\u00e5 ypperstepr\u00e6sten Ebjatars tid og spiste af skuebr\u00f8dene, som kun pr\u00e6sterne har lov til at spise, og gav ogs\u00e5 dem, der var med ham?\u00ab Og Jesus sagde til dem: \u00bbSabbatten blev til for menneskets skyld, og ikke mennesket for sabbattens skyld. Derfor er Menneskes\u00f8nnen herre ogs\u00e5 over sabbatten.\u00ab<\/p>\r\n
\r\nEn sabbat underviste han i en af synagogerne. Og se, d\u00e9r var der en kvinde, som i atten \u00e5r havde haft en sygdoms\u00e5nd; hun var helt krumb\u00f8jet og ude af stand til at rette sig op. Da Jesus fik \u00f8je p\u00e5 hende, kaldte han hende hen til sig og sagde til hende: \u00bbKvinde, du er l\u00f8st fra din sygdom.\u00ab Og han lagde h\u00e6nderne p\u00e5 hende, og straks rettede hun sig op og priste Gud. Men synagogeforstanderen, som blev forarget over, at Jesus helbredte p\u00e5 sabbatten, sagde til folkeskaren: \u00bbDer er seks dage, man skal arbejde p\u00e5; kom og bliv helbredt p\u00e5 dem og ikke p\u00e5 sabbatsdagen.\u00ab Men Herren svarede ham: \u00bbI hyklere! L\u00f8ser ikke enhver af jer sin okse eller sit \u00e6sel fra krybben og f\u00f8rer dem ud og giver dem vand p\u00e5 sabbatten? Men denne Abrahams datter, som Satan har holdt bundet i hele atten \u00e5r \u2013 skulle hun ikke l\u00f8ses af denne l\u00e6nke p\u00e5 sabbatsdagen?\u00ab Da han sagde det, blev alle hans modstandere gjort til skamme, og hele skaren gl\u00e6dede sig over alt det herlige, han gjorde.<\/p>\r\n
\r\nDen ene s\u00e6tter \u00e9n dag h\u00f8jere end en anden, den anden s\u00e6tter alle dage lige h\u00f8jt; enhver skal v\u00e6re fuldt ud vist i sin egen mening. Den, der holder p\u00e5 dagen, holder p\u00e5 den for Herren; den, der spiser, spiser for Herren, for han takker Gud; og den, der ikke spiser, lader v\u00e6re for Herren, og han takker ogs\u00e5 Gud.<\/p>\r\n
\r\nLad derfor ingen d\u00f8mme jer p\u00e5 grund af mad og drikke eller p\u00e5 grund af fester, nym\u00e5nedage eller sabbatter. Disse ting er kun en skygge af det, som skulle komme, men legemet er Kristus.<\/p>\r\n
\r\nMen nu, da I har l\u00e6rt Gud at kende \u2013 ja rettere, er kendt af Gud \u2013 hvordan kan I da vende tilbage til de svage og hj\u00e6lpel\u00f8se magter, som I atter vil tr\u00e6lle for? I holder s\u00e6rlige dage og m\u00e5neder og tider og \u00e5r. Jeg er bange for, at jeg m\u00e5ske har slidt forg\u00e6ves for jer.<\/p>\r\n
\r\nMen igen vidner jeg over for enhver, der lader sig omsk\u00e6re, at han er forpligtet til at holde hele loven. I er skilt fra Kristus, I som vil retf\u00e6rdigg\u00f8res ved loven; I er faldet ud af n\u00e5den. For i \u00c5nden h\u00e5ber vi ud fra tro p\u00e5 den retf\u00e6rdighed, vi ser frem til. For i Kristus Jesus betyder hverken omsk\u00e6relse eller forhud noget, men tro, virksom i k\u00e6rlighed.<\/p>\r\n
\r\nFor den, som holder hele loven, men fejler blot p\u00e5 \u00e9t punkt, er blevet skyldig i dem alle.<\/p>\r\n
\r\nDen f\u00f8rste dag i ugen var vi forsamlet for at bryde br\u00f8det. Paulus talte til dem og fortsatte talen til efter midnat, fordi han skulle rejse n\u00e6ste dag.<\/p>\r\n
\r\nDen f\u00f8rste dag i ugen skal enhver af jer hjemme l\u00e6gge noget til side og samle sammen, alt efter hvad han har r\u00e5d til, s\u00e5 der ikke f\u00f8rst skal foretages indsamlinger, n\u00e5r jeg kommer.<\/p>\r\n
\r\nJesus svarede: \u00bbHar dagen ikke tolv timer? Den, der vandrer om dagen, snubler ikke, fordi han ser denne verdens lys. Men den, der vandrer om natten, snubler, fordi lyset ikke er i ham.\u00ab<\/p>\r\n
\r\nFred efterlader jeg jer; min fred giver jeg jer. Jeg giver jer ikke, som verden giver. Jeres hjerte m\u00e5 ikke forf\u00e6rdes og ikke v\u00e6re modl\u00f8st.<\/p>\r\n
\r\nHerren er min hyrde, jeg lider ingen n\u00f8d. Han lader mig ligge i gr\u00f8nne enge, han leder mig til hvilens vande. Han giver mig kraft p\u00e5 ny, han leder mig ad rette stier for sit navns skyld.<\/p>\r\n
\r\nHan giver den udmattede kraft, den kraftesl\u00f8se giver han ny styrke. Drenge bliver tr\u00e6tte og udmattede, unge m\u00e6nd snubler og falder. Men de, der h\u00e5ber p\u00e5 Herren, f\u00e5r nye kr\u00e6fter, de f\u00e5r vinger som \u00f8rne. De l\u00f8ber uden at blive tr\u00e6tte, de vandrer uden at udmattes.<\/p>\r\n
\r\nKom til mig, alle I, som slider jer tr\u00e6tte og b\u00e6rer tunge byrder, og jeg vil give jer hvile. Tag mit \u00e5g p\u00e5 jer, og l\u00e6r af mig, for jeg er sagtmodig og ydmyg af hjertet, s\u00e5 skal I finde hvile for jeres sj\u00e6le. For mit \u00e5g er godt, og min byrde er let.<\/p>\r\n","meta_description":"","yt_spotify_text":"","ai_keywords":"","teachingrelations_video_posts_to":[],"teachingrelations_pages_from":[],"teachingrelations_posts_from":[]},"_links":{"self":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post\/42609","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post"}],"about":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/types\/video-post"}],"version-history":[{"count":1,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post\/42609\/revisions"}],"predecessor-version":[{"id":42615,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post\/42609\/revisions\/42615"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/media\/42610"}],"wp:attachment":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/media?parent=42609"}],"wp:term":[{"taxonomy":"video-post-category","embeddable":true,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post-category?post=42609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}