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Easton's Bible Dictionary
(Hebrew verb shabbath, meaning "to rest from labour"),
the day of rest. It is first mentioned as having been instituted in Paradise,
when man was in innocence ( Genesis 2:2 ). "The sabbath was made for man," as
a day of rest and refreshment for the body and of blessing to the soul.
It is next referred to in connection with the gift of manna to the children of
Israel in the wilderness ( Exodus 16:23 ); and afterwards, when the law was given
from Sinai ( Exodus 20:11 ), the people were solemnly charged to "remember the
sabbath day, to keep it holy." Thus it is spoken of as an institution already
existing.
In the Mosaic law strict regulations were laid down regarding its observance (
Exodus 35:2 , 35:3 ; Leviticus 23:3 ; 26:34 ). These were peculiar to that dispensation.
In the subsequent history of the Jews frequent references are made to the sanctity
of the Sabbath ( Isaiah 56:2 , 56:4 , 56:6 , 56:7 ; 58:13 , 58:14 ; Jeremiah 17:20
- 22 ; Nehemiah 13:19 ). In later times they perverted the Sabbath by their traditions.
Our Lord rescued it from their perversions, and recalled to them its true nature
and intent ( Matthew 12:10 - 13 ; Mark 2:27 ; Luke 13:10 - 17 ).
The Sabbath, originally instituted for man at his creation, is of permanent and
universal obligation. The physical necessities of man require a Sabbath of rest.
He is so constituted that his bodily welfare needs at least one day in seven for
rest from ordinary labour. Experience also proves that the moral and spiritual
necessities of men also demand a Sabbath of rest. "I am more and more sure by
experience that the reason for the observance of the Sabbath lies deep in the
everlasting necessities of human nature, and that as long as man is man the blessedness
of keeping it, not as a day of rest only, but as a day of spiritual rest, will
never be annulled. I certainly do feel by experience the eternal obligation, because
of the eternal necessity, of the Sabbath. The soul withers without it. It thrives
in proportion to its observance. The Sabbath was made for man. God made it for
men in a certain spiritual state because they needed it. The need, therefore,
is deeply hidden in human nature. He who can dispense with it must be holy and
spiritual indeed. And he who, still unholy and unspiritual, would yet dispense
with it is a man that would fain be wiser than his Maker" (F. W. Robertson).
The ancient Babylonian calendar, as seen from recently recovered inscriptions
on the bricks among the ruins of the royal palace, was based on the division of
time into weeks of seven days. The Sabbath is in these inscriptions designated
Sabattu, and defined as "a day of rest for the heart" and "a day of completion
of labour."
The change of the day. Originally at creation the seventh day of the week was
set apart and consecrated as the Sabbath. The first day of the week is now observed
as the Sabbath. Has God authorized this change? There is an obvious distinction
between the Sabbath as an institution and the particular day set apart for its
observance. The question, therefore, as to the change of the day in no way affects
the perpetual obligation of the Sabbath as an institution. Change of the day or
no change, the Sabbath remains as a sacred institution the same. It cannot be
abrogated.
If any change of the day has been made, it must have been by Christ or by his
authority. Christ has a right to make such a change ( Mark 2:23 - 28 ). As Creator,
Christ was the original Lord of the Sabbath ( John 1:3 ; Hebrews 1:10 ). It was
originally a memorial of creation. A work vastly greater than that of creation
has now been accomplished by him, the work of redemption. We would naturally expect
just such a change as would make the Sabbath a memorial of that greater work.
True, we can give no text authorizing the change in so many words. We have no
express law declaring the change. But there are evidences of another kind. We
know for a fact that the first day of the week has been observed from apostolic
times, and the necessary conclusion is, that it was observed by the apostles and
their immediate disciples. This, we may be sure, they never would have done without
the permission or the authority of their Lord.
After his resurrection, which took place on the first day of the week ( Matthew
28:1 ; Mark 16:2 ; Luke 24:1 ; John 20:1 ), we never find Christ meeting with
his disciples on the seventh day. But he specially honoured the first day by manifesting
himself to them on four separate occasions ( Matthew 28:9 ; Luke 24:34 , 24:18
- 33 ; John 20:19 - 23 ). Again, on the next first day of the week, Jesus appeared
to his disciples ( John 20:26 ).
Some have calculated that Christ's ascension took place on the first day of the
week. And there can be no doubt that the descent of the Holy Ghost at Pentecost
was on that day ( Acts 2:1 ). Thus Christ appears as instituting a new day to
be observed by his people as the Sabbath, a day to be henceforth known amongst
them as the "Lord's day." The observance of this "Lord's day" as the Sabbath was
the general custom of the primitive churches, and must have had apostolic sanction
(Compare Acts 20:3 - 7 ; 1 Corinthians 16:1 , 16:2 ) and authority, and so the
sanction and authority of Jesus Christ.
The words "at her sabbaths" ( Lamentations 1:7 , A.V.) ought probably to be, as
in the Revised Version, "at her desolations."
Hitchcock's Dictionary of Bible Names
(no entry)
Smith's Bible Dictionary
(shabbath), "a day of rest," from shabath "to cease to
do to," "to rest").
The name is applied to divers great festivals, but principally and usually to
the seventh day of the week, the strict observance of which is enforced not merely
in the general Mosaic code, but in the Decalogue itself. The consecration of the
Sabbath was coeval with the creation. The first scriptural notice of it, though
it is not mentioned by name, is to be found in ( Genesis 2:3 ) at the close of
the record of the six-days creation. There are not wanting indirect evidences
of its observance, as the intervals between Noahs sending forth the birds out
of the ark, an act naturally associated with the weekly service, ( Genesis 8:7
- 12 ) and in the week of a wedding celebration, ( Genesis 29:27 , 29:28 ) but
when a special occasion arises, in connection with the prohibition against gathering
manna on the Sabbath, the institution is mentioned as one already known. ( Exodus
16:22 - 30 ) And that this (All this is confirmed by the great antiquity of the
division of time into weeks, and the naming the days after the sun, moon and planets.)
was especially one of the institutions adopted by Moses from the ancient patriarchal
usage is implied in the very words of the law "Remember the Sabbath day, to keep
it holy." But even if such evidence were wanting, the reason of the institution
would be a sufficient proof. It was to be a joyful celebration of Gods completion
of his creation. It has indeed been said that Moses gives quite a different reason
for the institution of the Sabbath, as a memorial of the deliverance front Egyptian
bondage. ( Deuteronomy 5:15 )
The words added in Deuteronomy are a special motive for the joy with which the
Sabbath should be celebrated and for the kindness which extended its blessings
to the slave and the beast of burden as well as to the master: "that thy man servant
and thy maidservant may rest as well as thought. ( Deuteronomy 5:14 ) These attempts
to limit the ordinance proceed from an entire misconception of its spirit, as
if it were a season of stern privation rather than of special privilege. But in
truth, the prohibition of work is only subsidiary to the positive idea of joyful
rest and recreation in communion with Jehovah, who himself "rested and was refreshed."
( Exodus 31:17 ) comp. ( Exodus 23:12 ) It is in ( Exodus 16:23 - 29 ) that we
find the first incontrovertible institution of the day, as one given to and to
be kept by the children of Israel. Shortly afterward it was re-enacted in the
Fourth Commandment. This beneficent character of the Fourth Commandment is very
apparent in the version of it which we find in Deuteronomy. ( 5:12 - 15 ) The
law and the Sabbath are placed upon the same ground, and to give rights to classes
that would otherwise have been without such--to the bondman and bondmaid may,
to the beast of the field-is viewed here as their main end. "The stranger," too
is comprehended in the benefit. But the original proclamation of it in Exodus
places it on a ground which, closely connected no doubt with these others is yet
higher and more comprehensive. The divine method of working and rest is there
propose to work and to rest. Time then to man as the model after which presented
a perfect whole it is most important to remember that the Fourth Commandment is
not limited to a mere enactment respecting one day, but prescribes the due distribution
of a week, and enforces the six days work as much as the seventh days rest. This
higher ground of observance was felt to invest the Sabbath with a theological
character, and rendered if the great witness for faith in a personal and creating
God. It was to be a sacred pause in the ordinary labor which man earns his bread
the curse the fall was to be suspended for one and, having spent that day in joyful
remembrance of Gods mercies, man had a fresh start in his course of labor. A great
snare, too, has always been hidden in the word work, as if the commandment forbade
occupation and imposed idleness. The terms in the commandment show plainly enough
the sort of work which is contemplated-servile work and business.
The Pentateuch presents us with but three applications of the general principle
-- ( Exodus 16:29 ; 35:3 ; Numbers 15:32 - 36 ) The reference of Isaiah to the
Sabbath gives us no details. The references in Jeremiah and Nehemiah show that
carrying goods for sale, and buying such, were equally profanations of the day.
A consideration of the spirit of the law and of Christs comments on it will show
that it is work for worldly gain that was to be suspended; and hence the restrictive
clause is prefaced with the restrictive command. "Six days shalt thou labor, and
do all thy work;" for so only could the sabbatic rest be fairly earned. Hence,
too, the stress constantly laid on permitting the servant and beast of burden
to share the rest which selfishness would grudge to them. Thus the spirit of the
Sabbath was joy, refreshment and mercy, arising from remembrance of Gods goodness
as Creator and as the Deliverer from bondage. The Sabbath was a perpetual sign
and covenant, and the holiness of the day is collected with the holiness of the
people; "that ye may know that I am Jehovah that doth sanctify you." ( Exodus
31:12 - 17 ; Ezekiel 20:12 ) Joy was the key-note Of their service. Nehemiah commanded
the people, on a day holy to Jehovah "Mourn not, nor weep: eat the fat, and drink:
the sweet, and send portions to them for whom nothing is prepared." ( Nehemiah
8:9 - 13 ) The Sabbath is named as a day of special worship in the sanctuary.
( Leviticus 19:30 ; 26:2 ) It was proclaimed as a holy convocation. ( Leviticus
23:3 ) In later times the worship of the sanctuary was enlivened by sacred music.
( Psalms 68:25 - 27 ; 150:1 )... etc. On this day the people were accustomed to
consult their prophets, ( 2 Kings 4:23 ) and to give to their children that instruction
in the truths recalled to memory by the day which is so repeatedly enjoined as
the duty of parents; it was "the Sabbath of Jehovah" not only in the sanctuary,
but "in all their dwellings." ( Leviticus 23:3 )
When we come to the New Testament we find the most marked stress laid on the Sabbath.
In whatever ways the Jew might err respecting it, he had altogether ceased to
neglect it. On the contrary wherever he went its observance became the most visible
badge of his nationality. Our Lords mode of observing the Sabbath was one of the
main features of his life, which his Pharisaic adversaries meet eagerly watched
and criticized. They had invented many prohibitions respecting the Sabbath of
which we find nothing in the original institution. Some of these prohibitions
were fantastic and arbitrary, in the number of those "heavy burdens and grievous
to be borne" while the latter expounders of the law "laid on mens shoulders."
Comp. ( Matthew 12:1 - 13 ; John 5:10 ) That this perversion of the Sabbath had
become very general in our Saviours time is apparent both from the recorded objections
to acts of his on that day and from his marked conduct on occasions to which those
objections were sure to be urged. ( Matthew 12:1 - 16 ; Mark 3:2 ; Luke 6:1 -
5 ; 13:10 - 17 ; John 6:2 - 18 ; 7:23 ; 9:1 - 34 ) Christs words do not remit
the duty of keeping the Sabbath, but only deliver it from the false methods of
keeping which prevented it from bestowing upon men the spiritual blessings it
was ordained to confer.
International Standard Bible Encyclopedia
sab'-ath (shabbath, shabbathon; sabbaton, ta sabbata;
the root shabhath in Hebrew means "to desist," "cease," "rest"):
The Sabbath was the day on which man was to leave off his secular labors and keep
a day holy to Yahweh.
I. ORIGIN OF THE SABBATH
1. The Biblical Account
The sketch of creation in Genesis 1:1 - 2:3 closes with an impressive account
of the hallowing of the 7th day, because on it God rested from all the work which
He had made creatively. The word "Sabbath" does not occur in the story; but it
is recognized by critics of every school that the author (P) means to describe
the Sabbath as primeval. In Exodus 20:8 - 11 (ascribed to JE) the reason assigned
for keeping the 7th day as a holy Sabbath is the fact that Yahweh rested after
the six days of creative activity. Exodus 31:17 employs a bold figure, and describes
Yahweh as refreshing Himself ("catching His breath") after six days of work. The
statement that God set apart the 7th day for holy purposes in honor of His own
rest after six days of creative activity is boldly challenged by many modern scholars
as merely the pious figment of a priestly imagination of the exile. There are
so few hints of a weekly Sabbath before Moses, who is comparatively a modern character,
that argumentation is almost excluded, and each student will approach the question
with the bias of his whole intellectual and spiritual history. There is no distinct
mention of the Sabbath in Gen, though a 7-day period is referred to several times
(Genesis 7:4 , 10 ; 8:10 , 12 ; 29:27). The first express mention of the Sabbath
is found in Exodus 16:21 - 30, in connection with the giving of the manna. Yahweh
taught the people in the wilderness to observe the 7th day as a Sabbath of rest
by sending no manna on that day, a double supply being given on the 6th day of
the week. Here we have to do with a weekly Sabbath as a day of rest from ordinary
secular labor. A little later the Ten Words (Commands) were spoken by Yahweh from
Sinai in the hearing of all the people, and were afterward written on the two
tables of stone (Exodus 20:1 - 17 ; 34:1 - 5 , 27). The Fourth Commandment enjoins
upon Israel the observance of the 7th day of the week as a holy day on which no
work shall be done by man or beast. Children and servants are to desist from all
work, and even the stranger within the gates is required to keep the day holy.
The reason assigned is that Yahweh rested on the 7th day and blessed it and hallowed
it. There is no hint that the restrictions were meant to guard against the wrath
of a jealous and angry deity. The Sabbath was meant to be a blessing to man and
not a burden. After the sin in connection with the golden call Yahweh rehearses
the chief duties required of Israel, and again announces the law of the Sabbath
(Exodus 34:21 , ascribed to J). In the Levitical legislation there is frequent
mention of the Sabbath (Exodus 31:13 - 16 ; 35:2 ; Leviticus 19:3 , 10 ; 23:3
, 18). A willful Sabbath-breaker was put to death (Numbers 15:32 - 36). In the
Deuteronomic legislation there is equal recognition of the importance and value
of the Sabbath (Deuteronomy 5:12 - 15). Here the reason assigned for the observance
of the Sabbath philanthropic and humanitarian: "that thy man-servant and thy maid-servant
may rest as well as thou." It is thus manifest that all the Pentateuchal codes,
whether proceeding from Moses alone or from many hands in widely different centuries,
equally recognize the Sabbath as one of the characteristic institutions of Israel's
religious and social life. If we cannot point to any observance of the weekly
Sabbath prior to Moses, we can at least be sure that this was one of the institutions
which he gave to Israel. From the days of Moses until now the holy Sabbath has
been kept by devout Israelites.
2. Critical Theories
"The older theories of the origin of the Jewish Sabbath (connecting it with Egypt,
with the day of Saturn, or in general with the seven planets) have now been almost
entirely abandoned (see ASTRONOMY, sec. I, 5). The disposition at present is to
regard the day as originally a lunar festival, similar to a Bablonian custom (Schrader,
Stud. u. Krit., 1874), the rather as the cuneiform documents appear to contain
a term sabattu or sabattum, identical in form and meaning with the Hebrew word
sabbathon." Thus wrote Professor C. H. Toy in 1899 (JBL, XVIII, 190). In a syllabary
(II R, 32, 16a, b) sabattum is said to be equivalent to um nuh libbi, the natural
translation of which seemed to be "day of rest of the heart." Schrader, Sayce
and others so understood the phrase, and naturally looked upon sabattum as equivalent
to the Hebrew Sabbath. But Jensen and others have shown that the phrase should
be rendered "day of the appeasement of the mind" (of an offended deity). The reference
is to a day of atonement or pacification rather than a day of rest, a day in which
one must be careful not to arouse the anger of the god who was supposed to preside
over that particular day. Now the term sabattum has been found only 5 or 6 times
in the Babylonian inscriptions and in none of them is it connected with the 7th
day of a week. There was, however, a sort of institution among the superstitious
Babylonians that has been compared with the Hebrew Sabbath. In certain months
of the year (Elul, Marcheshvan) the 7th, 14th, 19th, 21st and 28th days were set
down as favorable days, or unfavorable days, that is, as days in which the king,
the priest and the physician must be careful not to stir up the anger of the deity.
On these days the king was not to eat food prepared by fire, not to put on royal
dress, not to ride in his chariot, etc. As to the 19th day, it is thought that
it was included among the unlucky days because it was the 49th (7 times 7) from
the 1st of the preceding month. As there were 30 days in the month, it is evident
that we are not dealing with a recurring 7th day in the week, as is the case with
the Hebrew Sabbath. Moreover, no proof has been adduced that the term sabattum
was ever applied to these dies nefasti or unlucky days. Hence, the assertions
of some Assyriologists with regard to the Babylonian origin of the Sabbath must
be taken with several grams of salt. Notice must be taken of an ingenious and
able paper by Professor M. Jastrow, which was read before the Eleventh International
Congress of Orientalists in Paris in 1897, in which the learned author attempts
to show that the Hebrew Sabbath was originally a day of propitiation like the
Babylonian sabattum (AJT, II, 312-52). He argues that the restrictive measures
in the Hebrew laws for the observance of the Sabbath arose from the original conception
of the Sabbath as an unfavorable day, a day in which the anger of Yahweh might
flash forth against men. Although Jastrow has supported his thesis with many arguments
that are cogent, yet the reverent student of the Scriptures will find it difficult
to resist the impression that the Old Testament writers without exception thought
of the Sabbath not as an unfavorable or unlucky day but rather as a day set apart
for the benefit of man. Whatever may have been the attitude of the early Hebrews
toward the day which was to become a characteristic institution of Judaism in
all ages and in all lands, the organs of revelation throughout the Old Testament
enforce the observance of the Sabbath by arguments which lay emphasis upon its
beneficent and humanitarian aspects.
We must call attention to Meinhold's ingenious hypothesis as to the origin of
the Sabbath. In 1894 Theophilus G. Pinches discovered a tablet in which the term
shapattu is applied to the 15th day of the month. Meinhold argues that shabattu
in Babylonian denotes the day of the full moon. Dr. Skinner thus describes Meinhold's
theory: "He points to the close association of new-moon and Sabbath in nearly
all the pre-exilic references (Amos 8:5 ; Hosea 2:11 ; Isaiah 1:13 ; 2 Kings 4:23);
and concludes that in early Israel, as in Babylonia, the Sabbath was the full-moon
festival and nothing else. The institution of the weekly Sabbath he traces to
a desire to compensate for the loss of the old lunar festivals, when these were
abrogated by the Deuteronomic reformation. This innovation he attributes to Ezekiel;
but steps toward it are found in the introduction of a weekly day of rest during
harvest only (on the ground of Deuteronomy 16:8; compare Exodus 34:21), and in
the establishment of the sabbatical year (Leviticus 25), which he considers to
be older than the weekly Sabbath" (ICC on Gen, p. 39). Dr. Skinner well says that
Meinhold's theory involves great improbabilities. It is not certain that the Babylonians
applied the term sabattu to the 15th day of the month because it was the day of
the full moon; and it is by no means certain that the early prophets in Israel
identified Sabbath with the festival of the full moon.
The wealth of learning and ingenuity expended in the search for the origin of
the Sabbath has up to the present yielded small returns. |
II. HISTORY OF THE SABBATH AFTER MOSES
1. In the Old Testament
The early prophets and historians occasionally make mention of the Sabbath. It
is sometimes named in connection with the festival of the new moon (2 Kings 4:23
; Amos 8:5 ; Hosea 2:11 ; Isaiah 1:13 ; Ezekiel 46:3). The prophets found fault
with the worship on the Sabbath, because it was not spiritual nor prompted by
love and gratitude. The Sabbath is exalted by the great prophets who faced the
crisis of the Babylonian exile as one of the most valuable institutions in Israel's
life. Great promises are attached to faithful observance of the holy day, and
confession is made of Israel's unfaithfulness in profaning the Sabbath (Jeremiah
17:21 - 27 ; Isaiah 56:2 , 4 ; 58:13 ; Ezekiel 20:12 - 24). In the Persian period
Nehemiah struggled earnestly to make the people of Jerusalem observe the law of
the Sabbath (Nehemiah 10:31 ; 13:15 - 22).
2. In the Inter-Testamental Period
With the development of the synagogue the Sabbath became a day of worship and
of study of the Law, as well as a day of cessation from all secular employment.
That the pious in Israel carefully observed the Sabbath is clear from the conduct
of the Maccabees and their followers, who at first declined to resist the onslaught
made by their enemies on the Sabbath (1 Macc 2:29 - 38); but necessity drove the
faithful to defend themselves against hostile attack on the Sabbath (1 Macc 2:39
- 41). It was during the period between Ezra and the Christian era that the spirit
of Jewish legalism flourished. Innumerable restrictions and rules were formulated
for the conduct of life under the Law. Great principles were lost to sight in
the mass of petty details. Two entire treatises of the Mishna, Shabbath and 'Erubhin,
are devoted to the details of Sabbath observance. The subject is touched upon
in other parts of the Mishna; and in the Gemara there are extended discussions,
with citations of the often divergent opinions of the rabbis. In the Mishna (Shahbath,
vii.2) there are 39 classes of prohibited actions with regard to the Sabbath,
and there is much hair-splitting in working out the details. The beginnings of
this elaborate definition of actions permitted and actions forbidden are to be
found in the centuries immediately preceding the Christian era. The movement was
at flood tide during our Lord's earthly ministry and continued for centuries afterward,
in spite of His frequent and vigorous protests.
3. Jesus and the Sabbath
Apart from His claim to be the Messiah, there is no subject on which our Lord
came into such sharp conflict with the religious leaders of the Jews as in the
matter of Sabbath observance. He set Himself squarely against the current rabbinic
restrictions as contrary to the spirit of the original law of the Sabbath. The
rabbis seemed to think that the Sabbath was an end in itself, an institution to
which the pious Israelite must subject all his personal interests; in other words,
that man was made for the Sabbath: man might suffer hardship, but the institution
must be preserved inviolate. Jesus, on the contrary, taught that the Sabbath was
made for man's benefit. If there should arise a conflict between man's needs and
the letter of the Law, man's higher interests and needs must take precedence over
the law of the Sabbath (Matthew 12:1 - 14 ; Mark 2:23 - 3:6 ; Luke 6:1 - 11 ;
also John 5:1 - 18 ; Luke 13:10 - 17 ; 14:1 - 6). There is no reason to think
that Jesus meant to discredit the Sabbath as an institution. It was His custom
to attend worship in the synagogue on the Sabbath (Luke 4:16). The humane element
in the rest day at the end of every week must have appealed to His sympathetic
nature. It was the one precept of the Decalogue that was predominantly ceremonial,
though it had distinct sociological and moral value. As an institution for the
benefit of toiling men and animals, Jesus held the Sabbath in high regard. As
the Messiah, He was not subject to its restrictions; He could at any moment assert
His lordship over the Sabbath (Mark 2:28). The institution was not on a par with
the great moral precepts, which are unchangeable. It is worthy of note that, while
Jesus pushed the moral precepts of the Decalogue into the inner realm of thought
and desire, thus making the requirement more difficult and the law more exacting,
He fought for a more liberal and lenient interpretation of the law of the Sabbath.
Rigorous sabbatarians must look elsewhere for a champion of their views.
4. Paul and the Sabbath
The early Christians kept the 7th day as a Sabbath, much after the fashion of
other Jews. Gradually the 1st day of the week came to be recognized as the day
on which the followers of Jesus would meet for worship. The resurrection of our
Lord on that day made it for Christians the most joyous day of all the week. When
Gentiles were admitted into the church, the question at once arose whether they
should be required to keep the Law of Moses. It is the glory of Paul that he fought
for and won freedom for his Gentile fellow-Christians. It is significant of the
attitude of the apostles that the decrees of the Council at Jerusalem made no
mention of Sabbath observance in the requirements laid upon Gentile Christians
(Acts 15:28). Paul boldly contended that believers in Jesus, whether Jew or Gentile,
were set free from the burdens of the Mosaic Law. Even circumcision counted for
nothing, now that men were saved by believing in Jesus (Galatians 5:6). Christian
liberty as proclaimed by Paul included all days and seasons. A man could observe
special days or not, just as his own judgment and conscience might dictate (Romans
14:5); but in all such matters one ought to be careful not to put a stumblingblock
in a brother's way (Romans 14:13). That Paul contended for personal freedom in
respect of the Sabbath is made quite clear in Colossians 2:16, where he groups
together dietary laws, feast days, new moons and sabbaths. The early Christians
brought over into their mode of observing the Lord's Day the best elements of
the Jewish Sabbath, without its onerous restrictions.) |
See further LORD'S DAY; ETHICS OF JESUS, I, 3, (1).
LITERATURE
J. A. Hessey, Sunday, Its Origin, History, and Present Obligation (Bampton Lectures
for 1860); Zahn, Geschichte des Sonntags, 1878; Davis, Genesis and Semitic Tradition,
1894, 23-35; Jastrow, "The Original Character of the Heb Sabbath," AJT, II, 1898,
312-52; Toy, "The Earliest Form of the Sabbath," JBL, XVIII. 1899, 190-94; W.
Lotz, Questionum de historia Sabbati libri duo, 1883; Nowack, Hebr. Arch., II,
1894, 140; Driver, HDB, IV, 1902, 317-23; ICC, on "Gen," 1911, 35-39; Dillmann,
Ex u. Lev3, 1897, 212-16; Edersheim, Life and Times of Jesus the Messiah, II,
1883, 51-62, 777-87; Broadus, Commentary on Mt, 256-61; EB, IV, 1903, 4173-80;
Gunkel, Gen3, 1910, 114-16; Meinhold, Sabbat u. Woche im Altes Testament, 1905;
Beer, Schabbath, 1908.
John Richard Samphey
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7th day, bible commentary, bible history, bible reference, bible study, day of rest, define, sabbath, shabbath
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