Biblical Sabbath - Wikipedia

11/18/2018 Biblical Sabbath - Wikipedia
Biblical Sabbath
Biblical Sabbath is a weekly day of rest or time of worship giv en in the
Bible as the sev enth day . It is observ ed differently in Judaism and
Christianity and informs a similar occasion in sev eral other faiths.
Though many v iewpoints and definitions hav e arisen ov er the millennia,
most originate in the same textual tradition of "Remember the sabbath
day , to keep it holy ".
Observ ation and remembrance of Sabbath is one of the Ten

Commandments (the fourth in the original Jewish, the Eastern Orthodox,
and most Protestant traditions, the third in Roman Catholic and
Lutheran traditions), sometimes referred to indiv idually as the Sabbath
Commandment. Most people who observ e Biblical Sabbath regard it as
hav ing been made for man (Mark. 2:27 ) at Creation (Ex. 20:8–11), and
instituted as a perpetual cov enant for the people of Israel (Ex. 31:13-17 ,
Ex. 23:12, Deut. 5:13-14), a rule that also applies to prosely tes, and a sign
respecting two ev ents: the sev enth day , during which God rested after
Illustration from the first engraved
hav ing completed Creation in six day s (Gen. 2:2-3 (http://bible.oremus.
Christian Bible in Russian (1696),
org/?passage=Genesis+2:2–3:2&v ersion=nrsv ), Ex. 20:8-11 (http://bibl
depicting God reposing on Sabbath.
e.oremus.org/?passage=Exodus+20:8–11:8&v ersion=nrsv )), and God's
deliv erance of the Israelites from Egy pt (Deut. 5:12-15 (https://www.bib
lica.com/bible/?osis=niv :Deuteronomy .5:12–15:12)).
Contents
Etymology
Sabbath
Shmita
Tanakh
Torah
Prophets
Writings
New Testament
Gospels
Epistles
Apocrypha
Religious books not from biblical canon
Frameworks
Seventh day
Seventh-day Sabbatarians
Sunday law
First day
https://en.wikipedia.org/wiki/Biblical_Sabbath 1/19
Assemblies
Both days
Unspecified day
Interpretations
Genesis 2
Matthew 5
Colossians 2
Hebrews 4
Hebrews 8
See also
References
Etymology
Sabbath
The Anglicized term "Sabbath" is in Hebrew Shabbat, meaning "day of rest".
The name form is "Shabbethai"[1] a name appearing three times in the

Tanakh. The Talmud also contains a pun on shebeth, where it secondarily
means "dill", a spice. Another related word is modern Hebrew shevita, a
labor strike, with the same focus on activ e cessation of labor. And in ov er
thirty languages other than English, the common name for Saturday is a
cognate of "Sabbath".
A cognate Baby lonian Sapattum or Sabattum is reconstructed from the lost

fifth Enûma Eliš creation account, which is read as: "[Sa]bbatu shalt thou
then encounter, mid[month]ly ". It is regarded as a form of Sumerian sa-bat
("mid-rest"), rendered in Akkadian as um nuh libbi ("day of mid-repose"). [2]
The dependent Greek cognate is Sabbaton, [3] used in the New Testament 68
times. Two inflections, Hebrew Shabbathown[4] and Greek "σ αββατισ μός"
(Sabbatismós, [5]), also appear. The Hebrew form refers to High Sabbaths.
Sabbatai Zevi in 1665. The Greek form is cognate to the Septuagint v erb sabbatizo (e.g., Ex. 16:30
(http://bible.oremus.org/?passage=Exodus+16:30–16:30&v ersion=nrsv );
Lev . 23:32 (http://bible.oremus.org/?passage=Lev iticus+23:32–23:32&v e
rsion=nrsv ); 26:34 (http://bible.oremus.org/?passage=Lev iticus+26:34–26:34&v ersion=nrsv ); 2 Chr. 36:21 (htt
p://bible.oremus.org/?passage=2+Chronicles+36:21–36:21&v ersion=nrsv )). In English, the concept of "Sabbatical"
is cognate to these two forms.
The King James Bible uses the English form "sabbath(s)" 17 2 times. In the Old Testament, "sabbath(s)" translates
Shabbath all 107 times (including 35 plurals), plus shebeth three times, shabath once, and the related mishbath
once (plural). In the New Testament, "sabbath" translates Sabbaton 59 times and prosabbaton once (the day before
Sabbath); Sabbaton is also translated as "week" nine times, by sy necdoche.
Shmita
Sabbath Y ear or Shmita (Hebrew: ‫שמטה‬, Sh e mittah, Strong's 8059, literally "release"), also called Sabbatical Y ear, is
the sev enth (‫שביעי‬, sh e biy'iy, 7 637 ) y ear of the sev en-y ear agricultural cy cle mandated by Torah for the Land of
Israel, relativ ely little observ ed in Biblical tradition, but still observ ed in contemporary Judaism. During Shmita, the
land is left to lie fallow and all agricultural activ ity —including plowing, planting, pruning and harv esting—is
forbidden by Torah and Jewish law. [6] By tradition, other cultiv ation techniques (such as watering, fertilizing,
weeding, spray ing, trimming and mowing) may be performed as prev entativ e measures only , not to improv e the
growth of trees or plants; additionally , whatev er fruits grow of their own accord during that y ear are deemed hefker
(ownerless), not for the landowner but for the poor, the stranger, and the beasts of the field; these fruits may be
picked by any one. A v ariety of laws also apply to the sale, consumption and disposal of Shmita produce. When the
y ear ended, all debts, except those of foreigners, were to be remitted (Deut. 15:1-11 (https://www.biblica.com/bibl
e/?osis=niv :Deuteronomy .15:1–11:1)); in similar fashion, Torah requires a slav e who had worked for six y ears to go
free in the sev enth y ear. Lev iticus 25 promises bountiful harv ests to those who observ e Shmita, and describes its
observ ance as a test of religious faith. The term Shmita is translated "release" fiv e times in the Book of Deuteronomy
(from the root ‫שמט‬, shamat, "desist, remit", 8058).
Tanakh
Torah
Book of Genesis: In 1:1-2:4 (http://bible.oremus.org/?passage=Genesis+1:1–2:4&version=nrsv), God creates the
heavens and earth in six days (each day is defined as evening and morning) and rests on the seventh day, which he thus
confers with special status.
So God blessed the seventh day and made it holy, because on it God rested from all his work that he had
done in Creation. —Gen. 2:3 (https://www.esv.org/Genesis+2:3)
This passage uses root form shabath, rather than intensified form Shabbath; neither the noun form nor a positive
Sabbath command appears in Genesis. In 8:4 (http://bible.oremus.org/?passage=Genesis+8:4–8:4&version=nrsv),
Noah's ark comes to "rest" in the seventh month (later revealed as the month of Shabbathown); here the word for "rest"
is not shabath but its synonym nuwach, the root of Noah's name.
Book of Exodus: In 16:23-30 (http://bible.oremus.org/?passage=Exodus+16:23–30:23&version=nrsv), immediately after
the Exodus from Egypt, Sabbath is revealed as the day upon which manna and manna gathering is to cease weekly; the
first of many Sabbath commands is given, in both positive and negative forms.
Six days you shall gather it, but on the seventh day, which is a Sabbath, there will be none .... Remain
each of you in his place; let no one go out of his place on the seventh day. —Ex. 16:26 (https://www.esv.o
rg/Exodus+16:26), 16:29 (https://www.esv.org/Exodus+16:29)
In 20:8-11 (http://bible.oremus.org/?passage=Exodus+20:8–11:8&version=nrsv), one month later, it is enjoined to be

remembered as a memorial of Creation, as one of the Ten Commandments, the covenant revealed after God liberated
Israel from Egyptian bondage.
Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the
seventh day is a Sabbath to the LORD your God. On it you shall not do any work .... For in six days the
LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore
the LORD blessed the Sabbath day and made it holy. —Ex. 20:8-11 (https://www.esv.org/Exodus+20:8)
In 31:12-17 (http://bible.oremus.org/?passage=Exodus+31:12–17:12&version=nrsv), Sabbath is affirmed as a perpetual
sign and covenant, and Sabbath-breakers are officially to be cut off from the assembly or potentially killed. Summarized
again in 35:2-3 (http://bible.oremus.org/?passage=Exodus+35:2–3:2&version=nrsv), verse 3 also forbids lighting a fire on
the Sabbath.
Book of Leviticus: In 16:31 (http://bible.oremus.org/?passage=Leviticus+16:31–16:31&version=nrsv), Yom Kippur is

stated to be "Sabbath of Sabbaths". In 19 (http://bible.oremus.org/?passage=Leviticus+19–19&version=nrsv), many of
the Ten Commandments are repeated, including Sabbath (19:3 (http://bible.oremus.org/?passage=Leviticus+19:3–19:3&
version=nrsv), 19:30 (http://bible.oremus.org/?passage=Leviticus+19:30–19:30&version=nrsv)). In 23 (http://bible.oremus.
org/?passage=Leviticus+23–23&version=nrsv), Moses defines weekly Sabbath, along with seven annual High Sabbaths,
which do not necessarily occur on weekly Sabbath and are additional to the weekly "LORD's Sabbaths". One High
Sabbath, Day of Atonement, is specifically defined as occurring from the evening of the prior day until the following
evening. In 24:8 (http://bible.oremus.org/?passage=Leviticus+24:8–24:8&version=nrsv), the showbread is to be laid out in
the tabernacle every Sabbath. In 25:2-6 (http://bible.oremus.org/?passage=Leviticus+25:2–6:2&version=nrsv), Shmita is
given as a year of rest for land every seven years. In 26:2 (http://bible.oremus.org/?passage=Leviticus+26:2–26:2&versio
n=nrsv), 26:34-35 (http://bible.oremus.org/?passage=Leviticus+26:34–35:34&version=nrsv), 26:43 (http://bible.oremus.or
g/?passage=Leviticus+26:43–26:43&version=nrsv), Sabbath is again enjoined, and Moses warns of the curse that if
Israel disobeys, it will go into exile while the land enjoys Sabbaths denied to it during the time of rebellion.
Book of Numbers: In 15:32-36 (http://bible.oremus.org/?passage=Numbers+15:32–36:32&version=nrsv), a man gathering
firewood on Sabbath is put to death; the potential punishment for desecrating Sabbath (stoning) is the most severe in
Jewish law. In 28-29 (http://bible.oremus.org/?passage=Numbers+28–29&version=nrsv), the offerings for Sabbath, new
moon, and High Sabbaths are enjoined.
Book of Deuteronomy: In 5:12-15 (http://bible.oremus.org/?passage=Deuteronomy+5:12–15:12&version=nrsv), the Ten
Commandments are restated; instead of referring again to Creation, Sabbath is enjoined to be observed as a memorial
or sign of The Exodus and Redemption of Israel from Egypt under God's protection.
Prophets
2 Kings: In 4:23 (http://bible.oremus.org/?passage=2+Kings+4:23–4:23&ver
sion=nrsv), when Elisha's patroness goes away suddenly to seek him, her
husband questions why, since it was neither new moon nor Sabbath. In
11:5-9 (http://bible.oremus.org/?passage=2+Kings+11:5–9:5&version=nrsv),
Joash becomes king, protected from usurper Athaliah by the additional
troops present for changing of duty on Sabbath. In 16 (http://bible.oremus.or
g/?passage=2+Kings+16–16&version=nrsv), the colonnade built for Sabbath
use and its royal entranceway are removed from the temple by King Ahaz.
Book of Isaiah: Isaiah mentions Sabbath repeatedly, including in its first and
last chapters. In 1:13 (http://bible.oremus.org/?passage=Isaiah+1:13–1:13&
version=nrsv), he describes corrupted Sabbath tradition, called by God
"your" assembly (as opposed to his own). In 56:1-8 (http://bible.oremus.or
g/?passage=Isaiah+56:1–8:1&version=nrsv) and 58:13-14 (http://bible.oremu
s.org/?passage=Isaiah+58:13–14:13&version=nrsv), Isaiah commends
honoring the holiness of Sabbath, rather than using it to go one's own way
or to do idly as one pleases. Because of this passage, it is customary, in
Judaism, to avoid talk about money or business matters on Sabbath; and, Yemenite Jew blowing the shofar
among Latter-day Saints, to give full attention to spiritual matters, to perform (ram's-horn trumpet) for Sabbath in
only righteous activities, and to prepare only simple foods on Sabbath. In the 1930s.
66:22-23 (http://bible.oremus.org/?passage=Isaiah+66:22–23:22&version=nr
sv), he foresees what is understood as the Messianic Kingdom, in which
new moons and Sabbaths are occasions for the righteous to worship in God's presence, and to meditate on the
unquenched fire consuming the wicked.
Book of Jeremiah: In 17:19-27 (http://bible.oremus.org/?passage=Jeremiah+17:19–27:19&version=nrsv), Jeremiah
declaims against carrying burdens out of houses or out of the city gates on Sabbath, as was commonly done by
merchants in his day. Jeremiah also prophesies that Israel will be a desolation for seventy years (25:11 (http://bible.orem
us.org/?passage=Jeremiah+25:11–25:11&version=nrsv)), interpreted later as land Sabbaths as also prophesied by
Moses.
Book of Ezekiel: In 20:12-26 (http://bible.oremus.org/?passage=Ezekiel+20:12–26:12&version=nrsv), Ezekiel records
God's giving of laws, precepts, and Sabbaths, and Israel's rejecting them; Sabbaths are explicitly called a sign between
God and Israel. In 22:8 (http://bible.oremus.org/?passage=Ezekiel+22:8–22:8&version=nrsv), 22:23-31 (http://bible.orem
us.org/?passage=Ezekiel+22:23–31:23&version=nrsv), 23:38 (http://bible.oremus.org/?passage=Ezekiel+23:38–23:38&v
ersion=nrsv), he states that Israel has profaned and hidden its eyes from Sabbath. In 44:24 (http://bible.oremus.org/?pas
sage=Ezekiel+44:24–44:24&version=nrsv), Ezekiel foresees a Messianic Temple, in which the priests keep Sabbath as
truly holy. In 45:17 (http://bible.oremus.org/?passage=Ezekiel+45:17–45:17&version=nrsv), 46:1-12 (http://bible.oremus.
org/?passage=Ezekiel+46:1–12:1&version=nrsv), he sees the east gate shut on the "six working days" and open on
Sabbath and new moon, and a prince making burnt offerings on those festivals as well.
Book of Hosea: In 2:11 (http://bible.oremus.org/?passage=Hosea+2:11–2:11&version=nrsv), casting Israel as an
adulterous wife, God vows to end "her" festivals, new moons, and Sabbaths.
Book of Amos: In 8:5 (http://bible.oremus.org/?passage=Amos+8:5–8:5&version=nrsv), Amos objects to those who
inquire when Sabbath or new moon will be over so that marketing can begin again, classifying this practice as
comparable to that of dishonest weights.
Writings
Book of Psalms: 92 (http://bible.oremus.org/?passage=Psalms+92–92&vers
ion=nrsv) is a song specifically for Sabbath.
Book of Lamentations: In 1:7 (http://bible.oremus.org/?passage=Lamentatio
ns+1:7–1:7&version=nrsv), Israel's enemies gloat over its "cessation"
(mishbath), after the destruction of the first temple. In 2:6 (http://bible.oremu
s.org/?passage=Lamentations+2:6–2:6&version=nrsv), this destruction and
Israel's rejection is linked to Israel forgetting its appointed times and
"Der Samstug (Sabbath)", Frederich
Sabbaths.
Campe, 1800: German Jews, wearing
Book of Nehemiah: In 9:14 (http://bible.oremus.org/?passage=Nehemiah+9:
baretta hats, gather outside a
14–9:14&version=nrsv), the Levites, who have called a public fast, thank
synagogue on Sabbath.
God for Sabbath, the mitzvoth (commandments), and the Torah. In 10:31-33
(http://bible.oremus.org/?passage=Nehemiah+10:31–33:31&version=nrsv),
the people respond by swearing not to buy on Sabbath or holy day. In 13:15-
22 (http://bible.oremus.org/?passage=Nehemiah+13:15–22:15&version=nrsv), Nehemiah observes many kinds of
business transacted on Sabbath, rejects it as profanation, locks the city gates for the whole of Sabbath and has them
guarded, and threatens force against merchants who spend the night outside. Sabbath begins after evening shadows fall
on the gates.
1 Chronicles: In 9:32 (http://bible.oremus.org/?passage=1+Chronicles+9:32–9:32&version=nrsv), the task of preparing
Sabbath showbread is shown to have been assigned to kinsmen of Korah from the clan of Kohath. In 23:31 (http://bible.o
remus.org/?passage=1+Chronicles+23:31–23:31&version=nrsv), King David assigns Levites to stand and sing thanks
and praise whenever the burnt offerings are given for Sabbath, new moon, and the other designated days.
2 Chronicles: In 2:4 (http://bible.oremus.org/?passage=2+Chronicles+2:4–2:4&version=nrsv) (2:3, Hebrew) and 8:12-13
(http://bible.oremus.org/?passage=2+Chronicles+8:12–13:12&version=nrsv), Solomon dedicates the first temple for
daily, weekly, monthly, and annual offerings. In 23:4-8 (http://bible.oremus.org/?passage=2+Chronicles+23:4–8:4&versio
n=nrsv), Joash becomes king, protected from usurper Athaliah by the additional troops present for changing of duty on
Sabbath. In 31:3 (http://bible.oremus.org/?passage=2+Chronicles+31:3–31:3&version=nrsv), Hezekiah rededicates the
same offerings as Solomon. In the last chapter of the Tanakh in Hebrew order (at 36:21 (http://bible.oremus.org/?passag
e=2+Chronicles+36:21–36:21&version=nrsv)), the prophecies of Moses and Jeremiah are combined as having been
fulfilled in seventy years of captivity in Babylon, during which the land kept its Sabbaths.
New Testament
Gospels
Matthew, Mark, and Luke contain sev eral sy noptic accounts, which John occasionally concurs in.
Exorcism in Capernaum (Mk. 1:21-39 (http://bible.oremus.org/?passage=Mark+1:21–39:21&version=nrsv), Lk. 4:31-43

(http://bible.oremus.org/?passage=Luke+4:31–43:31&version=nrsv)): Jesus makes a practice of teaching in the
Capernaum synagogue on Sabbath. One Sabbath he exorcises an unclean spirit, and also heals Peter's wife's mother.
After sundown that day, he heals many people, and early in the morning of the first day, he goes out to pray alone.
Lord of the Sabbath (Mt. 12:1-8 (http://bible.oremus.org/?passage=Matthew

+12:1–8:1&version=nrsv), Mk. 2:23-28 (http://bible.oremus.org/?passage=M
ark+2:23–28:23&version=nrsv), Lk. 6:1-5 (http://bible.oremus.org/?passage=
Luke+6:1–5:1&version=nrsv)): When his disciples pick heads of wheat and
eat them, Jesus tells objectors that, because Sabbath was made for man,
the Son of Man is Lord of Sabbath. Sabbatarians believe that Sabbath-
keeping is central to following Christ, and that he highly regarded Sabbath;
some non-Sabbatarian Protestants and Catholics believe that Christ has
power to abrogate Sabbath via a "better dispensation", and that he did so as
with all ceremonial law.[7] The doctrine that Christ "made" all Creation (Jn.
1:3-10 (http://bible.oremus.org/?passage=John+1:3–10:3&version=nrsv),
Col. 1:16 (http://bible.oremus.org/?passage=Colossians+1:16–1:16&version
=nrsv)) implies that "Sabbath was made", and observed, by Christ (Mk. 2:27 Oldest Sabbatarian Meeting House in
(http://bible.oremus.org/?passage=Mark+2:27–2:27&version=nrsv)), during
America (Seventh Day Baptist), built
Creation; this is taken as earning him the identification "Lord of Sabbath".
in 1729 in Newport, Rhode Island,
Healing of the Withered Hand (Mt. 12:9-21 (http://bible.oremus.org/?passag
now owned by Newport Historical
e=Matthew+12:9–21:9&version=nrsv), Mk. 3:1-6 (http://bible.oremus.org/?pa
ssage=Mark+3:1–6:1&version=nrsv), Lk. 6:6-11 (http://bible.oremus.org/?pa Society.
ssage=Luke+6:6–11:6&version=nrsv)): Knowing he is being watched, Jesus
heals a man who had a withered hand, arguing that doing good and saving
life is permitted and right on Sabbath. This passage follows his proclamation as Lord of Sabbath in Mark and Luke, but
in Matthew follows his quotation of Jer. 6:16 (http://bible.oremus.org/?passage=Jeremiah+6:16–6:16&version=nrsv) that
he would give rest for his disciples' souls; this is taken as indicating Matthew intended to teach that Sabbath's true or
spiritual fulfillment is found in coming to Jesus.[8]
Rejection of Jesus (Mk. 6:1-6 (http://bible.oremus.org/?passage=Mark+6:1–6:1&version=nrsv), Lk. 4:16-30 (http://bible.o
remus.org/?passage=Luke+4:16–30:16&version=nrsv)): As is his custom, Jesus attends the Nazareth synagogue on
Sabbath and stands to read. He preaches against skeptical demands for miracles and states that he is rejected there in
his hometown.
Events unique to John: In 5:9-18 (http://bible.oremus.org/?passage=John+5:9–18:9&version=nrsv), Jesus heals a
paralytic at the Pool of Bethesda and tells him to carry his mat, spurring accusations of Sabbath-breaking. In 7:22-23 (ht
tp://bible.oremus.org/?passage=John+7:22–23:22&version=nrsv), Jesus argues that healing in general is equivalent to
permitted Sabbath activity of circumcision, regarded as a cleansing ritual. In 9 (http://bible.oremus.org/?passage=John+
9–9&version=nrsv), Jesus makes clay with spittle on Sabbath and heals a man born blind, and is investigated by
Pharisees.
Events unique to Luke: In 13:10-17 (http://bible.oremus.org/?passage=Luke+13:10–17:10&version=nrsv), Jesus heals a
woman who had been bent over double for 18 years, arguing that setting her free is equivalent to permitted Sabbath
activity of loosing one's animals to water them. In 14:1-6 (http://bible.oremus.org/?passage=Luke+14:1–6:1&version=nrs
v), Jesus heals a man with dropsy (swollen with fluid), arguing that this is equivalent to permitted Sabbath activity of
rescuing an animal from a well. In 18:9-14 (http://bible.oremus.org/?passage=Luke+18:9–14:9&version=nrsv), Jesus'
parable of the Pharisee and the Publican, the Pharisee fasts twice a week, literally twice per Sabbath (the word
Sabbaton means "week" by synecdoche).
Olivet Discourse, unique to Matthew: In 24 (http://bible.oremus.org/?passage=Matthew+24–24&version=nrsv), describing
then-future apocalypses such as the Second Coming, Jesus requests prayer (at 24:20 (http://bible.oremus.org/?passag
e=Matthew+24:20–24:20&version=nrsv)) that the coming time, when Judah must escape to the hills, not occur in winter
or on Sabbath. Sabbatarians believe that Jesus based on this text expected Sabbath to be kept long after his death;[9]
others believe Jesus foresaw a non-Sabbatarian future community hampered by surrounding Sabbatarianism.[10]
Crucifixion of Jesus (Mt. 27 (http://bible.oremus.org/?passage=Matthew+27–27&version=nrsv), Mk. 15 (http://bible.orem
us.org/?passage=Mark+15–15&version=nrsv), Lk. 23 (http://bible.oremus.org/?passage=Luke+23–23&version=nrsv), Jn.
19 (http://bible.oremus.org/?passage=John+19–19&version=nrsv)): Jesus is crucified on Preparation Day, the day before
Sabbath; differing chronologies interpret this either as Friday (before weekly Sabbath) or Nisan 14 (before High Sabbath)
or both. Joseph of Arimathaea buries him before this Sabbath begins. The women who wished to prepare his body keep
Sabbath rest according to the commandment, intending to finish their work on the first day of the week (the day after
weekly Sabbath); one reading of the text permits "they rested" to include a hint that the body of Jesus rests on Sabbath
as well. Seventh-day Sabbatarians see no change in God's law, regarding it as in force and affirmed by the evangelists
after Jesus died on the cross.[11] Others regard Sabbath as changed by the cross, either to Lord's Day or to spiritual
Sabbath.
Resurrection of Jesus (Mt. 28 (http://bible.oremus.org/?passage=Matthew+28–28&version=nrsv), Mk. 16 (http://bible.ore
mus.org/?passage=Mark+16–16&version=nrsv), Lk. 24 (http://bible.oremus.org/?passage=Luke+24–24&version=nrsv),
Jn. 20 (http://bible.oremus.org/?passage=John+20–20&version=nrsv)): Jesus is raised from the dead by God and
appears publicly on the first day of the week to several women. Jesus appears to Peter and again on the evening
beginning the second day (i.e., after two disciples traveled seven miles from Emmaus, having begun when it was almost
evening and getting dark, Lk. 24:28-36 (http://bible.oremus.org/?passage=Luke+24:28–36:28&version=nrsv)). The text
stating that "Jesus rose early on the first day of the week" (Mk. 16:9 (https://www.biblica.com/bible/?osis=niv:Mark.16:9
–16:9)) is often inferred as speaking indirectly of Sabbath change; this conclusion is not direct in any Scripture, and the
verse is not found in the two most ancient manuscripts (the Sinaiticus and Vaticanus) and some other ancient
manuscripts, though it appears in Irenaeus and Hippolytus in the second or third century.[12]
Epistles
Book of Acts 1-18: In 1:12 (http://bible.oremus.org/?passage=Acts+1:12–1:12&version=nrsv), the distance from the
Mount of Olives to Jerusalem is called a "Sabbath journey", the distance Jewish law permitted one to walk on the
Sabbath. In 2 (http://bible.oremus.org/?passage=Acts+2–2&version=nrsv), the Spirit of God is given to the disciples of
Christ on Pentecost, who baptize 3,000 people into the apostolic fellowship; though the weekday is not mentioned, this
is usually calculated as falling on the day after Sabbath. In 13:13-45 (http://bible.oremus.org/?passage=Acts+13:13–45:
13&version=nrsv), 16:13 (http://bible.oremus.org/?passage=Acts+16:13–16:13&version=nrsv), 17:2 (http://bible.oremus.o
rg/?passage=Acts+17:2–17:2&version=nrsv), and 18:4 (http://bible.oremus.org/?passage=Acts+18:4–18:4&version=nrs
v), as is his custom, Paul preaches on Sabbath to communal gatherings of Jewish and Gentile Christians, usually in
synagogue, in Pisidian Antioch, Philippi, Thessalonica, and Corinth (the meeting of Philippians was a riverside women's
prayer group, in Gentile territory). Seventh-day Sabbatarians believe that Luke's recording Paul's sitting down in the
synagogue indicates they kept a rest day and affirmed the seventh day as Sabbath,[11] while others believe that Paul
merely preached on days that the Jewish portion of his audience would be available. In 15:19-29 (http://bible.oremus.or
g/?passage=Acts+15:19–29:19&version=nrsv), the Apostolic Decree, James proposes four limited rules for Gentile
proselytes in response to the question of whether Gentiles should be directed to follow the Mosaic Law; the apostles
then write that no greater burden is laid on the Gentiles. James also states that Moses is read every Sabbath, which
can be construed either as discounting Moses as too unnecessary to promote (the Law being split into parts with
Gentiles ordered to follow only Noachide Laws), or as supporting Moses as too ubiquitous to promote (the Law being a
unity to grow into).
Acts 20 (http://bible.oremus.org/?passage=Acts+20–20&version=nrsv): When the Christians meet to break bread, during
an all-night worship service in Troas, Paul preaches and raises Eutychus from the dead, the night after Sabbath (i.e.,
Saturday night and Sunday morning); the first day had begun at sundown (cf. Judg. 14:17-18 (http://bible.oremus.org/?p
assage=Judges+14:17–18:17&version=nrsv)). Though Paul's special farewell service, this event is otherwise considered
a regular Christian Eucharistic observance.[13][14] Paul then immediately walks eighteen miles from Troas to Assos,
boards a boat, and continues to Mitylene. Seventh-day Sabbatarians state that Paul (as a lifelong Sabbath keeper)
would not have done so on Sunday, if he had regarded Sunday as Sabbath. Non-Sabbatarians state that Paul did not
keep any day of the week as Sabbath (citing his later passages) and that the early church met on the first day of the
week but without rigor. First-day Sabbatarians state that he did not extend the travel prohibition to the first day.
Book of Romans: In 14:5-6 (http://bible.oremus.org/?passage=Romans+14:5–6:5&version=nrsv), without mentioning
Sabbath, Paul emphasizes being fully convinced of one's practice, whether esteeming one day above another, or
esteeming every day alike. Each interpretative framework regards this passage as demonstrating that ritual observance
of others' Sabbaths is not required, but is optional according to the conscience of each individual Christian.
1 Corinthians: In 11:1 (http://bible.oremus.org/?passage=1+Corinthians+11:1–11:1&version=nrsv), Paul exhorts readers
to follow his example in religious practice as he follows Christ's. In 16:1-2 (http://bible.oremus.org/?passage=1+Corinthia
ns+16:1–2:1&version=nrsv), Paul encourages the setting aside of money on the day after Sabbath for a collection for the
Christians in Jerusalem; it is not stated whether this is in conjunction with a first-day group meeting. As in Acts 20 (htt
p://bible.oremus.org/?passage=Acts+20–20&version=nrsv), the word "week" translates Sabbaton in "the first day of the
week".
Galatians: In 4:10-11 (http://bible.oremus.org/?passage=Galatians+4:10–11:10&version=nrsv), spiritual enslavement to
special days, months, seasons, and years is rejected. In context, Paul speaks of enslavement to "the elemental things
of the world" and "those weak and miserable principles" (4:3 (http://bible.oremus.org/?passage=Galatians+4:3–4:3&versi
on=nrsv), 4:9 (http://bible.oremus.org/?passage=Galatians+4:9–4:9&version=nrsv)), and allegorizes the Israelites as
"children who are to be slaves" (4:24 (http://bible.oremus.org/?passage=Galatians+4:24–4:24&version=nrsv)). The theme
of 5 (http://bible.oremus.org/?passage=Galatians+5–5&version=nrsv) is freedom. Seventh-day Sabbatarians believe Paul
was promoting freedom in Sabbath observance and rejecting either observance of non-Levitical Gnostic practices, or else
legalistic observance of Biblical festivals (cf. Col. 2:9-17 (http://bible.oremus.org/?passage=Colossians+2:9–17:9&versio
n=nrsv));[15] others believe Paul spoke about Judaizers and was rejecting seventh-day Sabbath as not prescribed in the
New Covenant, represented by Mount Zion above and by freedom.
Colossians: In 2:9-17 (http://bible.oremus.org/?passage=Colossians+2:9–17:9&version=nrsv), the rule is laid down that

no one should pass judgment on anyone else in regard to High Sabbaths, new moon, and Sabbath. Paul states that
these yet remain as a shadow of Messianic events that are still coming as of his writing. The withholding of judgment
has been interpreted variously as indicating either maintenance, transference, or abolition of Sabbath. First-day
Sabbatarians and non-Sabbatarians often regard the Mosaic law as being the "record of debt" (ESV) nailed to the cross.
Some seventh-day Sabbatarians regard only High Sabbaths as abolished due to their foreshadowing the cross, holding it
impossible for weekly Sabbath (which preceded sin) to foreshadow deliverance from sin in the cross.[16] Others regard
Sabbath, new moon, and High Sabbaths not as nailed to the cross but as foreshadowing the eternal plan of God.[17]
Book of Hebrews: In 4:1-11 (http://bible.oremus.org/?passage=Hebrews+4:1–11:1&version=nrsv), Sabbath texts are
analyzed with the conclusion that some form of Sabbath-keeping (sabbatismos) remains for God's people; the term
generically means any literal or spiritual Sabbath-keeping.
Revelation: In 1:10 (http://bible.oremus.org/?passage=Revelation+1:10–1:10&version=nrsv), John the Beloved states that
he was "in Spirit" in the "Lord's Day", a term apparently familiar to his readers, without mentioning Sabbath. First-day
Sabbatarians hold that this means he was worshipping on Sunday, the day of Christ's resurrection (cf. Acts 20:7 (http://
bible.oremus.org/?passage=Acts+20:7–20:7&version=nrsv), 1 Cor. 16:2 (http://bible.oremus.org/?passage=1+Corinthian
s+16:2–16:2&version=nrsv), later patristic writings). Seventh-day Sabbatarians hold that this means he was brought by
the Spirit into a vision of the Day of the Lord (cf. Is. 58:13-14 (http://bible.oremus.org/?passage=Isaiah+58:13–14:13&ver
sion=nrsv), etc.). Both lay claim to the name "Lord's Day" for Sabbath. In 20:1-10 (http://bible.oremus.org/?passage=Rev
elation+20:1–10:1&version=nrsv), the millennial reign of Christ is described, which is often interpreted as a seventh
(Sabbatical) millennium.
Apocrypha
1 Esdras: 1:58 (http://bible.oremus.org/?passage=1+Esdras+1:58–1:58&version=nrsvae) quotes 2 Chr. 36:21 (http://bibl
e.oremus.org/?passage=2+Chronicles+36:21–36:21&version=nrsv), relying on the prophecies of Jer. 25 (http://bible.orem
us.org/?passage=Jeremiah+25–25&version=nrsv) and of Lev. 26 (http://bible.oremus.org/?passage=Leviticus+26–26&ver
sion=nrsv). In 5:52 (http://bible.oremus.org/?passage=1+Esdras+5:52–5:52&version=nrsvae), Joshua the High Priest
and Zerubbabel lead the rededication of the altar for Sabbath, new moon, and (annual) holy feasts.
1 Maccabees: In 1:39-45 (http://bible.oremus.org/?passage=1+Maccabees+1:39–45:39&version=nrsvae), under
Antiochus IV Epiphanes, Jerusalem's Sabbaths become a reproach and profanation. In 2:32-41 (http://bible.oremus.or
g/?passage=1+Maccabees+2:32–41:32&version=nrsvae), he wars against the Maccabees and followers on Sabbath,
one thousand of whom are killed after refusing to come out; Mattathias and his friends decree they will battle on Sabbath
in self-defense. In 9:34-49, Bacchides prepares to attack on Sabbath but is defeated by Jonathan Maccabeus. In 10:34,
Demetrius I Soter declares that Jews will be free to celebrate feasts, Sabbaths, new moons, and solemn days, but is
not received.
2 Maccabees: In 5:25-26 (http://bible.oremus.org/?passage=2+Maccabees+5:25–26:25&version=nrsvae), a Mysian
captain named Apollonius attacks all those celebrating Sabbath. In 6:6-11 (http://bible.oremus.org/?passage=2+Maccab
ees+6:6–11:6&version=nrsvae), Antiochus criminalizes Sabbath and ancient fasts, and those keeping Sabbath secretly
in caves are burned to death. In 8:26-28 (http://bible.oremus.org/?passage=2+Maccabees+8:26–28:26&version=nrsvae),
after defeating Nicanor's army, the men of Judas Maccabeus leave off pursuit on Preparation Day, instead gathering
spoil, occupying themselves about Sabbath, and praising and thanking God; after Sabbath they distribute the spoil to
the maimed, widows, and orphans, and then themselves and their servants. In 12:38-39 (http://bible.oremus.org/?passag
e=2+Maccabees+12:38–39:38&version=nrsvae), Judas's men reach Adullam and purify themselves when the seventh
day comes, according to custom, and keep Sabbath there, burying those dead in battle on the day after, according to
custom (i.e., the first day). In 15:1-4 (http://bible.oremus.org/?passage=2+Maccabees+15:1–4:1&version=nrsvae),
Nicanor resolves to attack Judas in Samaria on Sabbath but is entreated to forbear by the Jews accompanying him, who
argue that the living Lord commanded the seventh day to be kept in holiness.
Judith: In 8:6 (http://bible.oremus.org/?passage=Judith+8:6–8:6&version=nrsvae), Judith fasts and lives in a tent for three
years and four months, except for Sabbath eve, Sabbath, new moon eve, new moon, and feasts and solemn days. In
10:2 (http://bible.oremus.org/?passage=Judith+10:2–10:2&version=nrsvae), it is repeated that she only dwelt in her
house for Sabbath and feast days.
Religious books not from biblical canon

Infancy Gospel of Thomas 2.1-5: The five-year-old Jesus forms twelve sparrows out of clay on Sabbath, which then fly
away, chirping; he also gathers together flowing water into pure pools by his word at the same time, and pronounces an
efficaceous curse on the child who disperses the pools. Jews object to Joseph about these things.
Gospel of Thomas 27: Jesus warns, "Fast as regards the world ... Observe the Sabbath as a Sabbath."
Gospel of Peter 2.5, 7.27: Herod commends the swift burial of Jesus because it is the day before Sabbath and the Feast
of Unleavened Bread. That day, after the ninth hour (3:00 p.m.), the disciples mourn and weep "night and day until the
Sabbath" (sunset or 6:00 p.m.; the idiom "night and day" can import a portion of a day).
Gospel of Nicodemus (Acts of Pilate) 1.1, 2.6, 4.2, 6.1, 12.1-2, 15.6, 16.1-2: Annas, Caiaphas, and others accuse
Jesus of polluting Sabbath and wanting to destroy Torah, because he healed on Sabbath. Joseph of Arimathea is
arrested and sealed up in a room on the day of Jesus' death, the day before Sabbath; he is ordered by a council to be
dishonored on the day after Sabbath, but is not found when the door is opened. Joseph later testifies (on the day before
another Sabbath) that he had remained locked up all Sabbath but, on midnight the day after, beheld a lightning flash and
was led outside by the risen Jesus.
Acts of Paul, in the latter half of the second century: Paul prays "on the Sabbath as the Lord's Day [k yriak e] drew near."
Damascus Document, known from the Dead Sea Scrolls monastic community, as well as a previously found copy,
contains some of the most detailed Sabbath regulations anywhere: Sabbath is said to begin from when the setting sun
"is above the horizon by its diameter"; any discussion of business or commerce on Sabbath is specifically forbidden, as
is housecleaning, opening a container, or taking anything in or out of one's house; and the limit for walking outside one's
city is set at 1000 cubits, or 2000 cubits if following a herd animal. One may bathe and drink water directly from the river
on Sabbath, but not fill a container with water. Also, it is permitted to rescue a human being who falls into a well on the
Sabbath, but significantly, not permitted to rescue an animal from a well on the Sabbath.
Frameworks
Three primary interpretativ e frameworks exist, with many subcategories.
Interpretation is complicated by the differing meanings attributed to unambiguous
sev enth-day Sabbath prior to the resurrection of Jesus; the ambiguity of ev ents after
the resurrection, including first-day and sev enth-day ev ents (Acts 20:7 (http://bibl
e.oremus.org/?passage=Acts+20:7 –20:7 &v ersion=nrsv ), 1 Cor. 16:2 (http://bible.o
remus.org/?passage=1+Corinthians+16:2–16:2&v ersion=nrsv ), perhaps Rev . 1:10 (h
ttp://bible.oremus.org/?passage=Rev elation+1:10–1:10&v ersion=nrsv ); Acts 1:12
(http://bible.oremus.org/?passage=Acts+1:12–1:12&v ersion=nrsv ), 13:13-45 (htt
p://bible.oremus.org/?passage=Acts+13:13–45:13&v ersion=nrsv ), 15:19-29 (htt
p://bible.oremus.org/?passage=Acts+15:19–29:19&v ersion=nrsv ), 16:13 (http://bi
Table set for Shabbat eve. ble.oremus.org/?passage=Acts+16:13–16:13&v ersion=nrsv ), 17 :2 (http://bible.ore
mus.org/?passage=Acts+17 :2–17 :2&v ersion=nrsv ), and 18:4 (http://bible.oremus.
org/?passage=Acts+18:4–18:4&v ersion=nrsv )); and sev eral early Christian
observ ances being attested as daily or on nonspecific day s (Mk. 2:1-2 (http://bible.oremus.org/?passage=Mark+2:1
–2:1&v ersion=nrsv ), Lk. 19:47 -20:1 (http://bible.oremus.org/?passage=Luke+19:47 –20:1&v ersion=nrsv ), Acts
2:42-47 (http://bible.oremus.org/?passage=Acts+2:42–47 :42&v ersion=nrsv )). Early Christians also observ ed
Jewish practices as a sect of Judaism (Acts 3:1 (http://bible.oremus.org/?passage=Acts+3:1–3:1&v ersion=nrsv ),
5:27 -42 (http://bible.oremus.org/?passage=Acts+5:27 –42:27 &v ersion=nrsv ), 21:18-26 (http://bible.oremus.or
g/?passage=Acts+21:18–26:18&v ersion=nrsv ), 24:5 (http://bible.oremus.org/?passage=Acts+24:5–24:5&v ersion=
nrsv ), 24:14 (http://bible.oremus.org/?passage=Acts+24:14–24:14&v ersion=nrsv ), 28:22 (http://bible.oremus.or
g/?passage=Acts+28:22–28:22&v ersion=nrsv )), and observ ed Tanakh feasts (Passov er, Acts 12:3-4 (http://bible.or
emus.org/?passage=Acts+12:3–4:3&v ersion=nrsv ), 20:6 (http://bible.oremus.org/?passage=Acts+20:6–20:6&v er
sion=nrsv ), 1 Cor. 5:7 -8 (http://bible.oremus.org/?passage=1+Corinthians+5:7 –8:7 &v ersion=nrsv ), 15:20 (http://
bible.oremus.org/?passage=1+Corinthians+15:20–15:20&v ersion=nrsv ), Jude 12 (http://bible.oremus.org/?passag
e=Jude+1–1&v ersion=nrsv ); Pentecost, Acts 2:1 (http://bible.oremus.org/?passage=Acts+2:1–2:1&v ersion=nrsv ),
18:21 (http://bible.oremus.org/?passage=Acts+18:21–18:21&v ersion=nrsv ), 20:16 (http://bible.oremus.org/?pass
age=Acts+20:16–20:16&v ersion=nrsv ), 1 Cor. 16:8 (http://bible.oremus.org/?passage=1+Corinthians+16:8–16:8&
v ersion=nrsv ); Atonement, Acts 27 :9 (http://bible.oremus.org/?passage=Acts+27 :9–27 :9&v ersion=nrsv )).
Interpreters of each framework consider the high regard for the New Cov enant described in Jer. 31:31 (http://bible.
oremus.org/?passage=Jeremiah+31:31–31:31&v ersion=nrsv ) (cf. Heb. 8:1-13 (http://bible.oremus.org/?passage=H
ebrews+8:1–13:1&v ersion=nrsv )) as supporting their Sabbath positions.
Seventh day
At least two branches of Christianity keep a sev enth-day Sabbath, though
historically they are not deriv ed one from the other: the Eastern Orthodox
Church and the Sev enth-day Sabbatarians. Of different outlooks in some
respects, they share others. Just as in the Jewish calendar, the Orthodox
begin and end ev ery ecclesial day at sunset, including the Sabbath. Both
branches thus observ e the Sabbath from what the civ il calendar identifies
as Friday sunset until Saturday sunset. Both identify the Sabbath with the
day of rest established by God as stated in Genesis 2, a day to be kept holy .
Both identify Jesus Christ as the Lord of the Sabbath, and acknowledge that
he faithfully kept the Sabbath throughout his life on earth. Both accept the
admonitions of St. Ignatius on the keeping of the Sabbath. [18]
Seventh-day Sabbatarians
Observing the Sabbath-closing
Sev enth-day Sabbatarians rest on the sev enth Hebrew day . Jewish Shabbat havdalah ritual in 14th-century Spain.
is observ ed from sundown on Friday until the appearance of three stars in
the sky on Saturday night; it is also observ ed by a minority of Christians.
Thirty -nine activ ities prohibited on Shabbat are listed in Tractate Shabbat (Talmud). Customarily , Shabbat is
ushered in by lighting candles shortly before sunset, at halakhically calculated times that change from week to week
and from place to place. Observ ance in Hebrew Scriptures was univ ersally from sixth-day ev ening to sev enth-day
ev ening (Neh. 13:19 (https://www.biblica.com/bible/?osis=niv :Nehemiah.13:19–13:19), cf. Lev . 23:32 (https://ww
w.biblica.com/bible/?osis=niv :Lev iticus.23:32–23:32)) on a sev en-day week; Shabbat ends approximately one
hour after sunset by rabbinical ordinance to extend the Tanakh's sunset-to-sunset Sabbath into the first day of the
week. The Jewish interpretation usually states that the New Cov enant (Jer. 31:31 (http://bible.oremus.org/?passage
=Jeremiah+31:31–31:31&v ersion=nrsv )) refers to the future Messianic Kingdom.
Sev eral Christian denominations (such as Sev enth Day Baptist, Sev enth-day Adv entist, Sabbath Rest Adv ent Church,
Church of God (Sev enth Day ), and other Churches of God) observ e Sabbath similarly to or less rigorously than
Judaism, but observ ance ends at Saturday sunset instead of Saturday nightfall. Like the Jews with Shabbat, they
believ e that keeping sev enth-day Sabbath is a moral responsibility , equal to that of any of the Ten Commandments,
that honors God as Creator and Deliv erer. The Christian sev enth-day interpretation usually states that Sabbath
belongs inherently to all nations (Ex. 20:10 (http://bible.oremus.org/?passage=Exodus+20:10–20:10&v ersion=nrs
v ), Is. 56:6-7 (http://bible.oremus.org/?passage=Isaiah+56:6–7 :6&v ersion=nrsv ), 66:22-23 (http://bible.oremus.
org/?passage=Isaiah+66:22–23:22&v ersion=nrsv )) and remains part of the New Cov enant after the crucifixion of
Jesus (Lk. 23:56 (http://bible.oremus.org/?passage=Luke+23:56–23:56&v ersion=nrsv ), Mt. 24:20 (http://bible.or
emus.org/?passage=Matthew+24:20–24:20&v ersion=nrsv ), Acts 16:13 (http://bible.oremus.org/?passage=Acts+1
6:13–16:13&v ersion=nrsv ), Heb. 8:10 (http://bible.oremus.org/?passage=Hebrews+8:10–
8:10&v ersion=nrsv )). [11][19] Many sev enth-day Sabbatarians also use "Lord's Day " to mean the sev enth day , based on
Scriptures in which God calls the day "my Sabbath" (Ex. 31:13 (https://www.biblica.com/bible/?osis=niv :Exodus.31:
13–31:13)) and "to the LORD" (16:23 (https://www.biblica.com/bible/?osis=niv :Exodus.16:23–16:23)); some count
Sunday separately as Lord's Day and many consider it appropriate for communal worship (but not for first-day rest,
which would be considered breaking the Ten Commandments[20]).
In this way , St. Ignatius saw believ ers "no longer observ ing the [Jewish] Sabbath, but liv ing in the observ ance of the
Lord's Day ", and amplified this point as follows: "Let us therefore no longer keep the Sabbath after the Jewish manner,
and rejoice in day s of idleness .... But let ev ery one of y ou keep the Sabbath after a spiritual manner, rejoicing in
meditation on the law, not in relaxation of the body , admiring the workmanship of God, and not eating things
prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in
dancing and plaudits which hav e no sense in them. And after the observ ance of the Sabbath, let ev ery friend of Christ
keep the Lord's Day as a festiv al, the resurrection-day , the queen and chief of all the day s."[18]
The Sev enth-day Adv entist official 28 fundamental beliefs (at 20) state:
The beneficent Creator, after the six day s of Creation, rested on the sev enth day and instituted the
Sabbath for all people as a memorial of Creation. The fourth commandment of God's unchangeable law
requires the observ ance of this sev enth-day Sabbath as the day of rest, worship, and ministry in
harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of
delightful communion with God and one another. It is a sy mbol of our redemption in Christ, a sign of
our sanctification, a token of our allegiance, and a foretaste of our eternal future in God's kingdom. The
Sabbath is God's perpetual sign of His eternal cov enant between Him and His people. Joy ful observ ance
of this holy time from ev ening to ev ening, sunset to sunset, is a celebration of God's creativ e and
redemptiv e acts. (Gen. 2:1-3; Ex. 20:8-11; Luke 4:16; Isa. 56:5, 6; 58:13, 14; Matt. 12:1-12; Ex. 31:13-17 ;
Eze. 20:12, 20; Deut. 5:12-15; Heb. 4:1-11; Lev . 23:32; Mark 1:32.)[21]
The Doctrinal Points of the Church of God (7 th day ) (Salem Conference, at 17 ) state:
We should observ e the sev enth day of the week (Saturday ), from ev en to ev en, as the Sabbath of the
Lord our God. Ev ening is at sunset when day ends and another day begins. No other day has ev er been
sanctified as the day of rest. The Sabbath Day begins at sundown on Friday and ends at sundown on
Saturday . Genesis 2:1-3; Exodus 20:8-11; Isaiah 58:13-14; 56:1-8; Acts 17 :2; Acts 18:4, 11; Luke 4:16;
Mark 2:27 -28; Matthew 12:10-12; Hebrews 4:1-11; Genesis 1:5, 13-14; Nehemiah 13:19. [22]
Both Jewish and Christian sev enth-day interpretation usually state that Jesus' teachings relate to the Pharisaic
position on Sabbath observ ance, and that Jesus kept sev enth-day Sabbath throughout his life on earth.
Sunday law
Noticing the rise of blue laws, the Sev enth-day Adv entist church in particular has traditionally taught that in the end
time a coalition of religious and secular authorities will enforce an international Sunday law; church pioneers saw
observ ance of sev enth-day Sabbath as a "mark" or "seal" or test of God's people that seals them, ev en as those who do
not observ e Sunday rest will be persecuted and killed. Ellen G. White interpreted Dan. 7 :25 (http://bible.oremus.or
g/?passage=Daniel+7 :25–7 :25&v ersion=nrsv ), Rev . 13:15 (http://bible.oremus.org/?passage=Rev elation+13:15–1
3:15&v ersion=nrsv ), Rev . 7 (http://bible.oremus.org/?passage=Rev elation+7 –7 &v ersion=nrsv ), Ezek. 20:12-20 (h
ttp://bible.oremus.org/?passage=Ezekiel+20:12–20:12&v ersion=nrsv ), and Ex. 31:13 (http://bible.oremus.org/?pa

ssage=Exodus+31:13–31:13&v ersion=nrsv ) in this way , describing the subject of persecution in prophecy as being
about Sabbath commandments.
First day
Most Christians worship communally on the first (Hebrew or Roman) day . In most Christian denominations (Roman
Catholic, some Eastern Orthodox, and most Protestant), the "Lord's Day " (Sunday ) is the fulfillment of the "Sabbath"
(Catholic Catechism 217 5), which is kept in commemoration of the resurrection of Christ, and often celebrated with
the Eucharist (Catholic Catechism 217 7 ). [23] It is often also the day of rest. Lord's Day is considered both the first day
and the "eighth day " of the sev en-day week, sy mbolizing both first creation and new creation (217 4). [23]
(Alternativ ely , in some calendars, Sunday is designated the sev enth day of the week.) Relativ ely few Christians
regard first-day observ ance as entailing all of the ordinances of Shabbat. This interpretation usually states that the
Holy Spirit through the Apostles instituted the worship celebration of the first day to commemorate Jesus'
resurrection, and that the New Cov enant transfers Sabbath-keeping (whether defined as rest or communal worship
or both) to the first day by implication. [24] In Roman Catholicism, the transfer is described as based on their church's
authority and papal infallibility . [25]
Roman Catholics (and many Protestants) v iew the first day as a day for assembly for worship (217 8, Heb. 10:25 (htt
p://bible.oremus.org/?passage=Hebrews+10:25–10:25&v ersion=nrsv )), [23] but consider a day of rigorous rest not
obligatory on Christians (Rom. 14:5 (http://bible.oremus.org/?passage=Romans+14:5–14:5&v ersion=nrsv ), Col.
2:16 (http://bible.oremus.org/?passage=Colossians+2:16–2:16&v ersion=nrsv )). [26] Catholics count the prohibition
of serv ile work as transferred from sev enth-day Sabbath to Sunday (217 5-6), [23][27] but do not hinder participation in
"ordinary and innocent occupations". [28] Similarly , second-century father Justin Marty r believ ed in keeping
perpetual Sabbath by repentance, [29] holding that Gentile Christians need not rest as Jews were commanded;[30] but
he accepted extant non-Judaizing sev enth-day Sabbatarian Christians "in all things as kinsmen and brethren". [31]
In other Protestant denominations, Lord's Day is kept as a rest day with similar rigor as Jewish Sabbath. The
Westminster Confession of Faith 21:7 -8, a Reformed Sabbatarian creed, states:
As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God;
so, in His Word, by a positiv e, moral, and perpetual commandment binding all men in all ages, He has
particularly appointed one day in sev en, for a Sabbath, to be kept holy unto him (Ex. 20:8, 20:10-11, Is.
56:2, 56:4, 56:6-7 ): which, from the beginning of the world to the resurrection of Christ, was the last
day of the week: and, from the resurrection of Christ, was changed into the first day of the week (Ge.
2:2-3, 1 Cor. 16:1-2, Ac. 20:7 ), which, in Scripture, is called the Lord's Day (Rev . 1:10), and is to be
continued to the end of the world, as the Christian Sabbath (Ex. 20:8, 20:10, Mt. 5:17 ). This Sabbath is
to be kept holy unto the Lord when men, after a due preparing of their hearts, and ordering of their
common affairs beforehand, do not only observ e an holy rest all the day from their own works, words,
and thoughts about their worldly employ ments and recreations (Ex. 20:8, 16:23, 16:25-26, 16:29-30,
31:15-17 , Is. 58:13, Neh. 13:15-19, 13:21-22), but also are taken up the whole time in the public and
priv ate exercises of His worship, and in the duties of necessity and mercy (Is. 58:13). [32]
Likewise, the General Rules of the Methodist Church required "attending upon all the ordinances of God" including
"the public worship of God" and prohibited "profaning the day of the Lord, either by doing ordinary work therein or
by buy ing or selling". [33]
Assemblies
The following textual ev idence for first-day assembly is usually combined with the notion that the rest day should
follow the assembly day to support first-day Sabbatarianism. On the first day of the week (usually considered the day
of Firstfruits), after Jesus has been raised from the dead (Mk. 16:9 (https://www.biblica.com/bible/?osis=niv :Mark.1
6:9–16:9)), he appears to Mary Magdalene, Peter, Cleopas, and others. "On the ev ening of that first day of the week"
(Roman time), or the ev ening beginning the second day (Hebrew time), the resurrected Jesus appears at a meeting of
ten apostles and other disciples (Jn. 20:19 (https://www.biblica.com/bible/?osis=niv :John.20:19–20:19)). The
same time of the week "a week later" (NIV) or, more literally , "after eight day s again" inclusiv e (KJV), Jesus appears to
the elev en apostles and others (Jn. 20:26 (http://bible.oremus.org/?passage=John+20:26–20:26&v ersion=nrsv )).
After Jesus ascends (Acts 1:9 (http://bible.oremus.org/?passage=Acts+1:9–1:9&v ersion=nrsv )), on the feast of
Pentecost or Shav uot (the 50th day from Firstfruits and thus usually calculated as the first day of the week), the
Spirit of God is giv en to the disciples, who baptize 3,000 people into the apostolic fellowship. Later, on one occasion
in Troas, the early Christians meet on the first day (Hebrew) to break bread and to listen to Christian preaching (Acts
20:7 (http://bible.oremus.org/?passage=Acts+20:7 –20:7 &v ersion=nrsv )). Paul also states that the churches of
Corinth and Galatia should set aside donations on the first day for collection (1 Cor. 16:2 (http://bible.oremus.org/?
passage=1+Corinthians+16:2–16:2&v ersion=nrsv )). Didache 14:1 (AD 7 0-120?) contains an ambiguous text,
translated by Roberts as, "But ev ery Lord's day gather y ourselv es together, and break bread, and giv e
thanksgiv ing";[34] the first clause in Greek, "κατά κυριακήν δέ κυρίου", literally means "On the Lord's of the Lord", [35]
and translators supply the elided noun (e.g., "day ", "commandment" (from 13:7 ), or "doctrine"). [36] Gleason Archer
regards this as clearly referring to Sunday . [37] Breaking bread may refer to Christian fellowship, agape feasts, or
Eucharist (cf. Acts 2:42 (http://bible.oremus.org/?passage=Acts+2:42–2:42&v ersion=nrsv ), 20:7 (http://bible.ore
mus.org/?passage=Acts+20:7 –20:7 &v ersion=nrsv )). Other interpreters believ e these references do not support the
concept of transfer of the sev enth-day rest, and some add that they do not sufficiently prov e that Sunday observ ance
was an established practice in the primitiv e New Testament church.
By the second century , Justin Marty r stated, "We all gather on the day of the sun" (recalling both the creation of light
and the resurrection);[38] and the Epistle of Barnabas on Is. 1:13 (http://bible.oremus.org/?passage=Isaiah+1:13–1:1
3&v ersion=nrsv ) stated the eighth-day assembly marks the resurrection and the new creation: "He is say ing there: 'It
is not these sabbaths of the present age that I find acceptable, but the one of my own appointment: the one that, after
I hav e set all things at rest, is to usher in the Eighth Day , the commencement of a new world.' (And we too rejoice in
celebrating the Eighth Day ; because that was when Jesus rose from the dead, and showed Himself again, and
ascended into heav en.)"[39]
Both days
Ethiopian Orthodox and Eritrean Orthodox Christians (both of which are branches of Oriental Orthodoxy )
distinguish between the Sabbath (sev enth day ) and Lord's Day (first day ) and observ e both. Sev enth-day Adv entists
in sev eral islands of the Pacific (Tonga; Western Samoa; Tokelau; Wallis & Futuna; Phoenix & Line Islands) observ e
Sunday as the practice on ships in the Pacific had been to change day s at the 180° meridian. The islands were well to
the east of this line, so the missionaries observ ed the Sabbath on the day sequence of the Western Hemisphere.
Howev er, the Tonga islands used the same day s as New Zealand and Australia, so the missionaries were observ ing
the sev enth-day Sabbath on the day the secular authorities called Sunday . [40][a]
The International Date Line (IDL) was placed east of Tonga to align its weekday s with New Zealand and Fiji.
Consequently , Tonga's time zone is UTC+13 rather than UTC−12:00, as it would be if the Date Line ran along the 180°
meridian. [41] Howev er, the SDA church observ es the Sabbath as though the IDL followed the 180° meridian.
When the International Date Line was mov ed, islanders who had been worshiping on Sabbath were suddenly
worshiping on Sunday because of a man made international treaty . After much discussion within the church, it was
decided that the islanders would continue to worship on the same day as they alway s had, ev en though the name of
the day had been changed from Saturday to Sunday by decree. Howev er this situation is not without conflict. [42]
Note:
a. Governments are free to select the time zone of their choice.
Unspecified day
Non-Sabbatarians affirm human liberty not to observ e a weekly rest or worship day . While keepers of weekly day s
usually believ e in religious liberty , [43] non-Sabbatarians are particularly free to uphold Sabbath principles, or not,
without limiting observ ance to either Saturday or Sunday . Some adv ocate Sabbath rest on any chosen day of the
week, and some adv ocate Sabbath as a sy mbolic metaphor for rest in Christ; the concept of "Lord's Day " is usually
treated as sy nony mous with "Sabbath". The non-Sabbatarian interpretation usually states that Jesus' obedience and
the New Cov enant fulfilled the laws of Sabbath, which are thus often considered abolished or abrogated.
Some of Jesus' teachings are considered as redefining the Sabbath laws of the Pharisees (Lk. 13:10-17 (http://bible.or
emus.org/?passage=Luke+13:10–17 :10&v ersion=nrsv ), Jn. 5:16-18 (http://bible.oremus.org/?passage=John+5:16
–18:16&v ersion=nrsv ), 9:13-16 (http://bible.oremus.org/?passage=John+9:13–16:13&v ersion=nrsv )). Since Jesus
is understood to hav e fulfilled Torah (Mk. 2:28 (http://bible.oremus.org/?passage=Mark+2:28–
2:28&v ersion=nrsv ), Mt. 5:17 (http://bible.oremus.org/?passage=Matthew+5:17 –5:17 &v ersion=nrsv )), non-
Sabbatarian Christians believ e that they are not bound by Sabbath as legalists consider themselv es to be. Non-
Sabbatarians can thus exhibit either Christian liberty or antinomianism. On principles of religious liberty , non-
Sabbatarian Jews similarly affirm their freedom not to observ e Shabbat as Orthodox Jews do.
Non-Sabbatarian Christians also cite 2 Cor. 3:2-3 (http://bible.oremus.org/?passage=2+Corinthians+3:2–3:2&v ersi

on=nrsv ), in which believ ers are compared to "a letter from Christ, the result of our ministry , written ... not on
tablets of stone but on tablets of human hearts"; this interpretation states that Christians accordingly no longer
follow the Ten Commandments with dead orthodoxy ("tablets of stone"), but follow a new law written upon "tablets of
human hearts". 3:7 -11 (http://bible.oremus.org/?passage=2+Corinthians+3:7 –11:7 &v ersion=nrsv ) adds that "if the
ministry that brought death, which was engrav ed in letters on stone, came with glory ..., will not the ministry of the
Spirit be ev en more glorious? .... And if what was fading away came with glory , how much greater is the glory of that
which lasts!" This is interpreted as teaching that new-cov enant Christians are not under the Mosaic law, and that
Sabbath-keeping is not required. Further, because "lov e is the fulfillment of the law" (Rom. 13:10 (http://bible.oremu
s.org/?passage=Romans+13:10–13:10&v ersion=nrsv )), the new-cov enant "law" is considered to be based entirely
upon lov e and to rescind Sabbath requirements.
Non-Sabbatarians who affirm that Sabbath-keeping remains for God's people (as in Heb. 4:9 (http://bible.oremus.or
g/?passage=Hebrews+4:9–4:9&v ersion=nrsv )) often regard this as present spiritual rest and/or future heav enly rest
rather than as phy sical weekly rest. For instance, Irenaeus saw Sabbath rest from secular affairs for one day each
week as a sign of the way that Christians were called to permanently dev ote themselv es to God[44] and an
eschatological sy mbol. [45]
Interpretations
Genesis 2
Based on Genesis 2:1-4, Sabbath is considered by sev enth-day Sabbatarians to be the first holy day mentioned in the
Bible, with God, Adam, and Ev e being the first to observ e it. In order to reconcile an omnipotent God with a resting
on the sev enth day of Creation, the notion of activ e cessation from labor, rather than passiv e rest, has been regarded
as a more consistent reading of God's activ ity in this passage. Non-Sabbatarians and many first-day Sabbatarians
consider this passage not to hav e instituted observ ance of Sabbath, which they place as beginning with Moses and
the manna. Walter Brueggemann emphasizes Sabbath is rooted in the history of the Book of Exodus. [46]
Matthew 5
Jesus' statement, "Do not think that I hav e come to abolish the Law or the Prophets; I hav e not come to abolish them
but to fulfill them," is highly debated. Some non-Sabbatarians and others such as Anabaptists believ e Jesus greatly
reformed the Law and thus that Sabbath could only be justified if it were reaffirmed by Jesus. Antinomianism,
generally regarded as a heresy , holds that, because Jesus accomplished all that was required by the law, thus
"fulfilling" it, he made it unnecessary for any one to do any thing further. Strict Sabbatarians follow or expand
Augustine's statement in Reply to Faustus that Jesus empowered his people to obey the law and gav e additional
commands that furthered its true intentions. This passage is often related to Colossians 2, from which maintenance,
transference, or abolition of Sabbath are v ariously taught.
Colossians 2
The English Standard Version at Col. 2:16-7 (http://bible.oremus.org/?passage=Colossians+2:16–7 :16&v ersion=nrs
v ) ("Therefore let no one pass judgment on y ou in questions of food and drink, or with regard to a festiv al or a new
moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.") is taken as
affirming non-Sabbatarian freedom from obligations to Sabbath, whether this means only annual Sabbaths (Lev .
23:4–44 (http://bible.oremus.org/?passage=Lev iticus+23:4–44:4&v ersion=nrsv ))[47] or specifically weekly
Sabbath (Lev . 23:1–3 (http://bible.oremus.org/?passage=Lev iticus+23:1–3:1&v ersion=nrsv )). [48] This passage's
threefold categorization of ev ents is parallel to Num. 28-29 (http://bible.oremus.org/?passage=Numbers+28–29&v
ersion=nrsv ), 1 Chr. 23:31 (http://bible.oremus.org/?passage=1+Chronicles+23:31–23:31&v ersion=nrsv ), 2 Chr.
2:4 (http://bible.oremus.org/?passage=2+Chronicles+2:4–2:4&v ersion=nrsv ), Is. 1:13 (http://bible.oremus.org/?p
assage=Isaiah+1:13–1:13&v ersion=nrsv ), Ezek. 45:17 (http://bible.oremus.org/?passage=Ezekiel+45:17 –45:17 &v e
rsion=nrsv ) (Lev . 23 (http://bible.oremus.org/?passage=Lev iticus+23–23&v ersion=nrsv ) mentions Sabbaths and
festiv als but not new moons). Accordingly , non-Sabbatarians and some first-day Sabbatarians believ e this passage
indicates Sabbath-keeping is part of an Old Cov enant that is not mandatory (cf. Heb. 8:13 (http://bible.oremus.org/?
passage=Hebrews+8:13–8:13&v ersion=nrsv )). Sev enth-day Sabbatarians and strict first-day Sabbatarians believ e
this passage indicates that weekly Sabbath remains to be kept as a shadow of things future to Paul's day [49] and/or a
memorial of creation past. [47]
Additionally , Col. 2:13-5 (http://bible.oremus.org/?passage=Colossians+2:13–5:13&v ersion=nrsv ) states, "And

y ou, who were dead in y our trespasses and the uncircumcision of y our flesh, God made aliv e together with him,
hav ing forgiv en us all our trespasses, by canceling the record of debt that stood against us with its legal demands.
This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by
triumphing ov er them in him." The ESV footnote regards "in it (that is, the cross)" as equiv alent to the closing in him
(Christ). First-day Sabbatarians and non-Sabbatarians often regard Sabbath as changed, either to Lord's Day or to
spiritual Sabbath, by the Mosaic law being the "record of debt" (ESV) nailed to the cross. Some sev enth-day
Sabbatarians regard only High Sabbaths as abolished due to their foreshadowing the cross, holding it impossible for
weekly Sabbath (which preceded sin) to foreshadow deliv erance from sin in the cross. [16] Others see the "record of
debt" (accusations) as distinct from God's unchanging law, believ ing it to be in force and affirmed by the ev angelists
after Jesus died on the cross, [11] regarding Sabbath, new moon, and High Sabbaths not as nailed to the cross but as
foreshadowing the eternal plan of God. [17]
Hebrews 4
The unique word sabbatismos in Hebrews 4:9 is translated "rest" in the Authorized Version and others; "Sabbath rest"
in the New International Version and other modern translations; "Sabbatism" (a transliteration) in the Darby Bible;
"Sabbath observ ance" in the Scriptures 98 Edition; and "Sabbath keeping" in the Bible in Basic English. The word also
appears in Plutarch, De Superstitione 3 (Moralia 166A); Justin, Dialogue with Trypho 23:3; Epiphanius, Adversus
Haereses 30:2:2; Martyrium Petri et Pauli 1; and Apostolic Constitutions 2:36:2. Andrew Lincoln states, "In each of
these places the term denotes the observ ance or celebration of the Sabbath .... Thus the writer to the Hebrews is
say ing that since the time of Joshua an observ ance of the Sabbath rest has been outstanding."[50] Sabbatarians
believ e the primary abiding Christian duty intended is weekly Sabbath-keeping, while non-Sabbatarians believ e it is
spiritual or eschatological Sabbath-keeping; both meanings may be intended. Justin uses sabbatismos in Trypho
23:3 to mean weekly Sabbath-keeping.
Howev er, Justin does not speak of Hebrews 4, instead holding that there is no longer any need for weekly Sabbath-
keeping for any one. Hippoly tus of Rome, in the early third century , interpreted the term in Hebrews 4 to hav e
special reference to a millennial Sabbath kingdom after six millennia of labor. St. Chry sostom interpreted the term as
hav ing reference to three rests: God's rest from His labor on the sev enth day , the rest of the Israelites in arriv ing in
Canaan, and the heav enly (eschatological) rest for the faithful. He argued that the "rest" that "has been outstanding" is
the heav enly rest, since the first two rests had already been going on. He also interpreted weekly Sabbath as a
sy mbol of this heav enly rest: "And well did he conclude the argument. For he said not rest but 'Sabbath-keeping';
calling the kingdom 'Sabbath-keeping,' by the appropriate name, and that which they rejoiced in and were attracted
by . For as, on the Sabbath He commands to abstain from all ev il things; and that those things only which relate to the
Serv ice of God should be done, which things the Priests were wont to accomplish, and whatsoev er profits the soul,
and nothing else; so also [will it be] then."[51]
Matthew Henry calls this "a rest of grace, and comfort, and holiness, in the gospel state. And a rest in glory , where the
people of God shall enjoy the end of their faith, and the object of all their desires .... undoubtedly the heav enly rest,
which remains to the people of God, and is opposed to a state of labour and trouble in this world. It is the rest they
shall obtain when the Lord Jesus shall appear from heav en .... God has alway s declared man's rest to be in him, and
his lov e to be the only real happiness of the soul."[52] This is taken to support the belief that Sabbath-keeping is a
metaphor for the eternal "rest" that Christians enjoy in Christ, prefigured by the promised land of Canaan.
Hebrews 8
Non-Sabbatarians and some first-day Sabbatarians believ e Hebrews 8 indicates Sabbath-keeping is not mandatory ,
because "in that he saith, a new cov enant, he hath made the first old" (Heb. 8:13 (http://bible.oremus.org/?passage=
Hebrews+8:13–8:13&v ersion=nrsv ) KJV; or "obsolete" NIV). Sev enth-day Sabbatarians and strict first-day
Sabbatarians believ e Hebrews 8 indicates the Law of God (including Sabbath) remains on the hearts of God's people
to be kept, but not fallibly as in the older cov enant (Heb. 8:9–10 (http://bible.oremus.org/?passage=Hebrews+8:9–
10:9&v ersion=nrsv )).
See also
Remember the sabbath day, to keep it holy
References
1. Shabb ethay, "restful", 7678
2. Pinches, T.G. (2003). "Sabbath (Babylonian)". In Hastings, James. Encyclopedia of Religion and Ethics (https://books.g
oogle.com/books?id=qVNqXDz4CE8C). 20. Selbie, John A., contrib. Kessinger Publishing. pp. 889–891. ISBN 978-0-
7661-3698-4. Retrieved 2009-03-17. It has been argued that the association of the number seven with creation itself
derives from the circumstance that the Enuma Elish was recorded on seven tablets. "emphasized by Professor Barton,
who says: 'Each account is arranged in a series of sevens, the Babylonian in seven tablets, the Hebrew in seven days.
Each of them places the creation of man in the sixth division of its series." Albert T. Clay, The Origin of Biblical
Traditions: Hebrew Legends in Babylonia and Israel, 1923, p. 74 (https://books.google.ch/books?id=JKBLAwAAQBAJ&p
g=PA74).
3. 4521
4. 7677
5. 4520
6. "Sabbatical Year: every seventh year, during which the land, according to the law of Moses, had to remain uncultivated
(Lev. 25:2-7; comp. Ex. 23:10, 11, 12; Lev. 26:34, 35). Whatever grew of itself during that year was not for the owner of
the land, but for the poor and the stranger and the beasts of the field." Easton's Bible Dictionary, 1897.
7. Dabney, Robert L. "The Christian Sabbath: Its Nature, Design and Proper Observance". Discussions of Robert L.
Dabney (http://www.reformed.org/master/index.html?mainframe=/ethics/sabbath/sabbath_Dabney.html). 1. Center for
Reformed Theology and Apologetics. pp. 497–8.
8. Lincoln, Prof. Andrew T. (1982). "Sabbath, rest and eschatology in the New Testament". In Carson, D. A. From Sabbath
to Lord's Day. Zondervan. pp. 197–220.
9. Edwards, Jonathan. First Sermon: The Perpetuity of the Sabbath (http://www.westminsterconfession.org/worship/perpet
uity-and-change-of-the-sabbath.php). "After the Christian dispensation was fully set up .... even then Christians were
bound to a strict observation of the sabbath."
10. "The Sabbath and the Gospels". Sabbath in the Bible (http://www.worldslastchance.com/biblical-christian-beliefs/sabbat
h-in-the-bible.html). World's Last Chance. 2004–2012.
11. Wohlberg, Steve. "Sabbath Basics" (http://www.whitehorsemedia.com/articles/?d=81). "Ten Reasons why the Sabbath
is not Jewish". Truth Left Behind (http://www.whitehorsemedia.com/articles/?d=85).
12. "Mark 16:9". Oxford NIV Scofield Study Bible. Scofield, C.I., ed.; English, E. Schuyler, chmn. New York City: Oxford
University Press. 1984 [1909]. p. 1047.
13. "Sunday" (http://www.newadvent.org/cathen/14335a.htm). The Catholic Encyclopedia. 1913. "The practice of meeting
together on the first day of the week for the celebration of the Eucharistic Sacrifice is indicated."
14. Richards, H.M.S. (1940). Hard Nuts Crack ed (http://www.sabbathtruth.com/faq/arguments-refuted/articletype/articleview/
articleid/1026/if-the-early-christians-kept-sabbath-.aspx). p. 6. "After all there is nothing in the Scriptures to show that
the celebration of the Lord's Supper was confined to any particular day of the week." Cf. Acts 2:46 (http://bible.oremus.o
rg/?passage=Acts+2:46–2:46&version=nrsv).
15. Stern, David H. (1992). "Notes on Gal. 4:8-10". Jewish New Testament Commentary. Clarksville, Maryland: Jewish New
Testament Publications, Inc. p. 557. ISBN 965-359-008-1. "When Gentiles observe these Jewish holidays ... out of fear
induced by Judaizers who have convinced them that unless they do these things, God will not accept them, then they
are not obeying the Torah but subjugating themselves to legalism .... An alternative interpretation, however, is that the
'days, months, seasons and years' of this passage do not refer to the Jewish holidays at all but to pagan Gentile feasts,
naturally and directly reflecting 'those weak and miserable elemental spirits.' According to this understanding Sha'ul was
worried that his ex-pagan converts might be returning to these pagan festivals."
16. "6. Doesn't Colossians 2:14-17 do away with the seventh-day Sabbath?". The Lost Day Of History (http://www.sabbathtr
uth.com/faq/advanced-topics/the-lost-day-of-history.aspx). Amazing Facts. 2010.
17. Howard, Kevin (1997). The Feasts of the Lord (https://books.google.com/books?id=YTCsOwAACAAJ&dq=the+feasts+of

+the+lord&hl=en&ei=thPjTseeM8TetgePvqHoAw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CEoQ6AEwAA).
Zion's Hope. p. 224. ISBN 978-0-7852-7518-3.
18. St. Ignatius. "Epistle to the Magnesians" (http://www.ccel.org/ccel/schaff/anf01.v.iii.ix.html). 9.
19. "8. But wasn't the Sabbath changed to Sunday at Christ's death or resurrection?". The Lost Day Of History (http://www.s
abbathtruth.com/faq/advanced-topics/the-lost-day-of-history.aspx). Amazing Facts. 2010.
20. Wohlberg, Steve. "Anti-Sabbath Arguments: Are They Really Right?" (http://www.whitehorsemedia.com/articles/?d=81).
Truth Left Behind.
21. "Fundamental Beliefs" (http://www.adventist.org/beliefs/fundamental/index.html). 20.
22. "Doctrinal Points of the Church of God (7th Day)" (http://www.churchofgod-7thday.org/Publications/Doctrinal%20Points%
20Final%20Proof.pdf) (PDF). Salem, West Virginia: The Church of God Publishing House. p. 18.
23. United States Catholic Conference, Inc. (1997). "You Shall Love the Lord Your God with All Your Heart, and with All Your
Soul, and with All Your Mind, Article 3, The Third Commandment (2168-2195)". Catechism of the Catholic Church (2d
ed.). New York City: Doubleday. pp. 580–6.
24. James Cardinal Gibbons, The Faith of Our Fathers (1917 edition), p. 72-73 (16th Edition, p. 111; 88th Edition, p. 89).
"You may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of
Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify."
25. Catholic Virginian, October 3, 1947, p. 9, article "To Tell You the Truth." "For example, nowhere in the Bible do we find
that Christ or the Apostles ordered that the Sabbath be changed from Saturday to Sunday. We have the commandment
of God given to Moses to keep holy the Sabbath day, that is the 7th day of the week, Saturday. Today most Christians
keep Sunday because it has been revealed to us by the [Roman Catholic] church outside the Bible."
26. "Sabbath" (http://www.newadvent.org/cathen/13287b.htm). The Catholic Encyclopedia. 1913.
27. "Ten Commandments" (http://www.newadvent.org/cathen/13287a.htm). The Catholic Encyclopedia. 1913.
28. "Sabbatarians" (http://www.newadvent.org/cathen/13287a.htm). The Catholic Encyclopedia. 1913.
29. Justin Martyr. "Dialogue with Trypho" (http://www.ccel.org/ccel/schaff/anf01.viii.iv.xii.html). 12.
30. Justin Martyr. "Dialogue with Trypho" (http://www.ccel.org/ccel/schaff/anf01.viii.iv.xxiii.html). 23.
31. Justin Martyr. "Dialogue with Trypho" (http://www.ccel.org/ccel/schaff/anf01.viii.iv.xlvii.html). 47.
32. "Westminster Confession of Faith" (http://www.reformed.org/documents/wcf_with_proofs/). 21.7-8.
33. Tucker, Karen B. Westerfield (27 April 2011). American Methodist Worship. Oxford University Press. p. 46.
ISBN 9780199774159.
34. "14:1". Didache (http://www.earlychristianwritings.com/text/didache-roberts.html). Roberts, trans. Early Christian
Writings.
35. Holmes, M. The Apostolic Fathers: Greek Texts and English Translations.
36. Strand, Kenneth A. (1982). The Sabbath in Scripture and History. Washington, D.C.: Review and Herald Publishing
Association. pp. 347–8. In Morgan, Kevin (2002). Sabbath Rest. TEACH Services, Inc. pp. 37–8.
37. Archer, Gleason L. An Encyclopedia of Bible Difficulties (https://web.archive.org/web/20111202231015/http://www.tsbala
n.com/books/Difficulties.pdf) (PDF). p. 114. Archived from the original (http://www.tsbalan.com/books/Difficulties.pdf)
(PDF) on 2011-12-02.
38. Justin Martyr. "First Apology". 67.
39. "Epistle of Barnabas". 15. Staniforth, Maxwell, trans.
40. Hay 1990, p. 4.
41. Greene 2002, p. 80.
42. [1] (http://www.nzherald.co.nz/samoa20sabbath/search/results.cfm?kw1=samoa%20sabbath&kw2=&st=gsa)
43. Berkowitz, Richard & Michele (1991). Shabbat. Baltimore: Lederer Publications. pp. 11–2. ISBN 1-880226-00-6. "We
have a remembrance–a physical Sabbath day–to remind us anew of our spiritual freedom in him .... Observance paints a
sacred picture of what it is like to be united in faith with Messiah Yeshua. One other reason to observe Shabbat is God
has a blessing for us."
44. "Against Heresies" (http://www.ccel.org/ccel/schaff/anf01.ix.vi.xvii.html). 3.16.1.
45. "Against Heresies" (http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxxiv.html). 4.33.2.

46. Brueggemann, Walter (2002). The Land: Place as Gift, Promise, and Challenge in Biblical Faith (https://books.google.c
om/books?id=gFQQAQAAIAAJ). Overtures to Biblical Theology (2d ed.). Fortress Press. pp. 60, 225. ISBN 978-0-8006-
3462-9. Retrieved 2011-09-28. "The tradition of Deuteronomy appeals for Sabbath on more historical grounds. Sabbath is
rooted in the history of Exodus, which led to the land of fulfillment."
47. Walker, Allen. "Please explain Colossians 2:14". The Law and the Sabbath (http://www.sabbathtruth.com/faq/frequently-
asked-questions/articletype/articleview/articleid/929/please-explain-colossians-214.aspx). pp. 113–116.
48. "Notes on Col. 2:16-7". Holy Bible, English Standard Version. "The false teacher(s) were advocating a number of Jewish
observances, arguing that they were essential for spiritual advancement .... The old covenant observances pointed to a
future reality that was fulfilled in the Lord Jesus Christ (cf. Heb. 10:1). Hence, Christians are no longer under the Mosaic
covenant (cf. Rom. 6:14–15; 7:1–6; 2 Cor. 3:4–18; Gal. 3:15–4:7). Christians are no longer obligated to observe OT
dietary laws ('food and drink') or festivals, holidays, and special days ('a festival ... new moon ... Sabbath,' Col. 2:16), for
what these things foreshadowed has been fulfilled in Christ. It is debated whether the Sabbaths in question included the
regular seventh-day rest of the fourth commandment, or were only the special Sabbaths of the Jewish festal calendar."
49. Stern, David H. (1992). "Notes on Col. 2:17". Jewish New Testament Commentary. Clarksville, Maryland: Jewish New
Testament Publications, Inc. p. 611. ISBN 965-359-008-1. "These are a shadow of things that are coming, meaning
the good things that will happen when Yeshua returns." Both verbs in 17a are present tense.
50. Lincoln, Prof. Andrew T. "From Sabbath to Lord's Day (symposium)". p. 213. Missing or empty |url= (help)
51. John Chrysostom. "6th Homily on the Epistle to the Hebrews" (http://www.ccel.org/ccel/schaff/npnf114.v.x.html).
52. Henry, Matthew. Concise Commentary on the Whole Bible.
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Biblical Sabbath - Wikipedia

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11/18/2018 Biblical Sabbath - Wikipedia

Observ ation and remembrance of Sabbath is one of the Ten

The name form is "Shabbethai"[1] a name appearing three times in the

A cognate Baby lonian Sapattum or Sabattum is reconstructed from the lost

In 20:8-11 (http://bible.oremus.org/?passage=Exodus+20:8–11:8&version=nrsv), one month later, it is enjoined to be

Book of Leviticus: In 16:31 (http://bible.oremus.org/?passage=Leviticus+16:31–16:31&version=nrsv), Yom Kippur is

Exorcism in Capernaum (Mk. 1:21-39 (http://bible.oremus.org/?passage=Mark+1:21–39:21&version=nrsv), Lk. 4:31-43

Lord of the Sabbath (Mt. 12:1-8 (http://bible.oremus.org/?passage=Matthew

Colossians: In 2:9-17 (http://bible.oremus.org/?passage=Colossians+2:9–17:9&version=nrsv), the rule is laid down that

Religious books not from biblical canon

ttp://bible.oremus.org/?passage=Ezekiel+20:12–20:12&v ersion=nrsv ), and Ex. 31:13 (http://bible.oremus.org/?pa

a. Governments are free to select the time zone of their choice.

Non-Sabbatarian Christians also cite 2 Cor. 3:2-3 (http://bible.oremus.org/?passage=2+Corinthians+3:2–3:2&v ersi

Additionally , Col. 2:13-5 (http://bible.oremus.org/?passage=Colossians+2:13–5:13&v ersion=nrsv ) states, "And

Remember the sabbath day, to keep it holy

17. Howard, Kevin (1997). The Feasts of the Lord (https://books.google.com/books?id=YTCsOwAACAAJ&dq=the+feasts+of

45. "Against Heresies" (http://www.ccel.org/ccel/schaff/anf01.ix.vii.xxxiv.html). 4.33.2.

Retrieved from "https://en.wikipedia.org/w/index.php?title=Biblical_Sabbath&oldid=869355067"

This page was last edited on 18 November 2018, at 02:26 (UTC).

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