What is an overview of interpretations of the concept of "Sabbath-rest" presented in Hebrews 4? Hebrews 4:1-11 (NIV) says:

4 Therefore, since the promise of entering his rest still stands, let
us be careful that none of you be found to have fallen short of it. 2
For we also have had the good news proclaimed to us, just as they did;
but the message they heard was of no value to them, because they did
not share the faith of those who obeyed.[a] 3 Now we who have believed
enter that rest, just as God has said,
“So I declared on oath in my anger,
‘They shall never enter my rest.’”[b]
And yet his works have been finished since the creation of the world.
4 For somewhere he has spoken about the seventh day in these words:
“On the seventh day God rested from all his works.”[c] 5 And again in
the passage above he says, “They shall never enter my rest.”
6 Therefore since it still remains for some to enter that rest, and
since those who formerly had the good news proclaimed to them did not
go in because of their disobedience, 7 God again set a certain day,
calling it “Today.” This he did when a long time later he spoke
through David, as in the passage already quoted:
“Today, if you hear his voice,
do not harden your hearts.”[d]
8 For if Joshua had given them rest, God would not have spoken later
about another day. 9 There remains, then, a Sabbath-rest for the
people of God; 10 for anyone who enters God’s rest also rests from
their works, just as God did from his. 11 Let us, therefore, make
every effort to enter that rest, so that no one will perish by
following their example of disobedience.

What is this &quot;Sabbath-rest for the people of God&quot; that everyone should make every effort to enter, as Hebrews 4 indicates? What does this rest consist of, in simple and concrete terms? How does one enter this rest? How does one exit it? Are we to experience this rest during this life or in the afterlife? Is it temporary (e.g. every seventh day) or permanent (i.e. every day)? Are there rules/conditions governing it (in terms of things one is expected to do/not to do during the rest)?
In light of the previous questions: What is an OVERVIEW of the main interpretations the concept of &quot;Sabbath-rest&quot; is given in Christianity?

(**) Note: the multiple questions above are just suggested guidelines to explain the concept of &quot;Sabbath-rest&quot; which different denominations may interpret differently. Think of them as points to keep in mind while writing your overview, i.e., you don't have to answer each one explicitly, feel free to structure your answer as you see fit.
I have really only seen two major divisions in interpreting the &quot;rest&quot; considered in Hebrews 4.  The first is a fragmented or parceled-out rest that can be accepted or received in stages and the second is a completed package.  In the first view, whatever is most difficult to apprehend may be left off for now while that which is &quot;at minimum&quot; may be availed.  In the second view, while the fullness of &quot;rest&quot; may escape us experientially in the present, once entered the whole package has been accessed.  I am unaware of exactly where each Christian denomination falls within these two divisions except to say that Adventists are in the first and most mainline Christian denominations are in the second.  Within the second there are those who hold that the &quot;rest&quot; is ultimately a future heaven and those who hold that the &quot;rest&quot; is both now and future.  The differences between these are tied up in differences in soteriology and not in the nature of the &quot;rest&quot; itself.  Both positions converge in the idea that, from God's perspective, the &quot;rest&quot; is and always has been completed.
Position 1
The magazine &quot;Adventist Today&quot;, in an article analyzing Hebrews 4, has little to say regarding once per week Sabbath keeping.  Where Hebrews 4:3 says, &quot;For we who have believed enter that rest&quot; there is reference to the old testament sacrifices and indeed the keeping of the whole covenant of the Law but it is given in the negative:

For one thing, verse three starts by saying, “we who have believed enter that rest.” And as the English translation indicates, the form of the Greek verb “enter” does not imply a future tense in which believers “will enter that rest” but suggests either that they enter rest now or are in the process of entering. Plus, the phrase “have believed” clearly suggests an accomplished action.  In other words, the original readers were in some sense already experiencing rest in the present, at least in part. Verse ten confirms this idea by saying that those who partake of God’s rest have also rested from their own works, a phrase that almost certainly refers to their acceptance of the atonement that Christ had already achieved (1:3; 9:24-26). In that case, the “works” they had laid down would surely include the old testament sacrifices, and possibly the expectation to live out the covenant of law as a whole.

No indication is given here that the Sabbath commandment is either included in or excluded from &quot;the expectation to live out the covenant of law as a whole&quot;.  As the article progresses, however, it becomes apparent that the Sabbath rest is seen as something that predates Sinai.  The rest that yet remains for God's people is that Edenic rest which was part of God's original creation and which was forfeited by Adam and Eve.  This rest has always been available for anyone who would &quot;come and claim it&quot;:

Finally, the Greek word translated “remain” throughout the chapter, like the related word remnant, conveys the idea of something left over. This facet of the term’s meaning would help explain the unexpected reference to God’s finished work in creation, because it implies that the rest into which the Israelites should have entered is the same rest that Adam and Eve had forfeited in the garden. It points to the original creation rest that God established in the beginning but which had gone unused. That means the promised land was a new installment of Eden. It also means the rest that has been available since the time of Christ is a slice of creation rest too, a reinstatement of the untainted wholeness “left over” from the beginning.
Putting all these hints and allusions together, the author of Hebrews seems to be saying that from the seventh day of creation on, God’s work has been finished. And from the time of Abraham on, the homeland that God had prepared for His people had been finished too. Each of these provisions constituted a kind of rest that was in place the whole time, like a gift prepared for a friend who never arrived to pick it up. The completed rest of God – like that still-wrapped gift – has “remained” there on the shelf, so to speak, ready and waiting for people to come and claim it. Moreover, from a first-century perspective, Jesus had just added another rest, His completed, once-for-all atonement. So, spiritual rest had been provided too, though his readers were on the verge of wasting that gift as well.

This view appears to interpret &quot;rest&quot; in a somewhat layered fashion with the intended &quot;rest&quot; of creation parceled out or manifested in &quot;installments&quot; of physical/temporal rest available through the land promised to Abraham and in the &quot;spiritual rest&quot; provided by Christ.  The summary of the article encourages us that, if all of this is too difficult to accept all at once, we can &quot;at minimum&quot; enjoy relational peace with God now.

To sum up, the mind-blowing, mystical lesson encrypted in the fourth chapter of Hebrews is this: in some sense, everything is already done, complete, and finished; and has been from the beginning. The chapter thus imparts a vision of how to live fruitfully in the present, not in quietism or passive inaction but in the peace and power of the Spirit. It intimates a life of faith that unfolds organically, in which individuals embrace rest as their starting point and perform their work in a mindset of rest, while progressing towards ultimate rest in the kingdom. And should all that be too much to accept, then, at minimum the chapter invites believers to know relational peace with God now, confident that His work of reconciliation is indeed finished and that they too “have been sanctified through the offering of the body of Jesus Christ once for all (10:10).”

Remarkably, in this Adventist treatment of Hebrews chapter 4, there is no mention of any requirement of weekly Sabbath keeping or any instruction or defense regarding which day of the week the Sabbath should be.
Position 2

For he has somewhere spoken of the seventh day in this way: “And God rested on the seventh day from all his works. - Hebrews 4:4

Hebrews 4 defines this rest that is being spoken of as that rest wherein God rested from all his works.  Verses 3 and 5 further define that rest as a possession of God:  My rest.  It is that rest with which God has rested.  In the creative act God accomplished all that He intended including those things which, in our temporal economy, appear as yet future.  In this way the coming forth of Israel's ruler (yet future) is said to be &quot;from of old, from ancient days&quot;. (Micah 5:2).  In this way also the Lamb was slain from the foundation of the world (Revelation 13:8).  God has rested and yet His works continue to unfold.

For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. For we who have believed enter that rest - Hebrews 4:2-3a

Hebrews clearly presents faith/belief in &quot;the message&quot; as the mechanism of entry.  In context it is the people of Israel's entry into the promised land that is treated immediately and &quot;the message&quot; is that God has promised to give them the land and has promised to go before them preparing the way and fighting the battles for them.  In chapter 3 we see the flip side where unbelief is categorically given as the reason some did not enter rest:

And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief. - Hebrews 3:18-19

The exodus generation refused to believe &quot;the message&quot; regarding entry into what God had promised and they spun 'round in the wilderness for 40 years and most died there because of unbelief.  The current generation, to whom Hebrews is written, are similarly in danger of falling short of belief in &quot;the message&quot; regarding the Christ of God.  The entire epistle appeals to them to cease going about (through religious activities and works of the Law) to establish their own righteousness and to receive the righteousness of God which is by faith.

Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. - Hebrews 3:12-14

It appears as though it were possible to become hardened by sin's deceitfulness into developing an evil, unbelieving heart which may lead one to fall away from the living God.  It is unclear in the text whether this falling away can occur once entry into &quot;rest&quot; has taken place or if developing unbelief hinders entry.  Significantly, this passage links entering God's rest with &quot;sharing in Christ&quot; and also links the belief needed to enter with perseverance in that belief until the end.
Note:  Theological bunny trails may begin here regarding perseverance as an act of human will or a gift of Divine grace, or some mixture of the two but they need not be entertained under this question.

So then, there remains a Sabbath rest for the people of God, for whoever has entered God's rest has also rested from his works as God did from his. - Hebrews 4:9-10

The content of the Sabbath rest that is available for the people of God to enter is not a list of prohibitions or prescriptions; it is a cessation of works.  Just as God rests in this Sabbath from His works so too, we who enter into this Sabbath rest from our works.
The report from the scouts into the promised land (Numbers 13) described all the ways that the people of Israel could not possibly enter the land and overcome the difficulties they perceived there.  In other words, their faith lay in what works they could accomplish rather than trusting in the promise of the Living God.  They were not resting from their works, they were relying on them.  This is the unbelief which hindered their entry:  Trusting in their works rather than God's.
In like manner we must not entertain all the myriad ways that we cannot possibly enter into eternal life.  We must not allow ourselves an evil, unbelieving heart by which we abandon full trust in the promise of God and we begin to try to work our way into the kingdom or count ourselves as worthy or not by virtue of our works.  God, in Christ, has done all that can be or need be done regarding reconciliation and all who enter by Him will be rested.
For Israel, entrance into the rest of God necessitated trusting in the &quot;work&quot; that God would do on their behalf in the promised land.   In the Gospel age entrance into the Sabbath rest now is entirely a matter of trusting that God will accomplish what He has promised in Christ.  Once entered that person has ceased from his own works.
Resting from our works is not a condition for entry into God's Sabbath, it is a description of that rest.  It is also not a motionless rest:

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. - Ephesians 2:10

And we also see Divine activity within this Sabbath rest of God:

And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. But Jesus answered them, “My Father is working until now, and I am working.” - John 5:16-17

In the following verses of John 5 Jesus explains how that He only does what He sees the Father doing.  He has just done a work of healing on the legal Sabbath (religious rest), all of which fall within the confines of the Divine Sabbath (God's rest), to demonstrate that He is Lord of the Sabbath and that good works are always permissible because they are not man's works but God's works which, in the Divine economy, are already completed.
Jesus, in doing only God's work, was &quot;resting&quot; from his own works.  Now we, who have believed in His Name and been saved are &quot;in Christ&quot; and have entered into the Sabbath rest of God with Him..  Jesus is the Sabbath rest that we may enter.

Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”  - Matthew 11:28-30