Deuteronomy 5:12 — Word Study
WLCשָׁמ֣֛וֹר אֶת־ י֥וֹם֩ הַשַּׁבָּ֖֨ת לְקַדְּשׁ֑֜וֹ כַּאֲשֶׁ֥ר צִוְּךָ֖֣׀ יְהוָ֥֣ה אֱלֹהֶֽ֗יךָ׃
BSAObserveshâmar [keep, remember, watch over] the Sabbathshabbâth dayyôwm [day of rest, seventh day] by keeping it holyqâdash [to protect, attend to, guard, set apart, consecrated] asʼăsher the LORDYᵉhôvâh [Yehovah, the Lord God] your Godʼĕlôhîym [Elohim, the supreme God] has commanded youtsâvâh■ [given orders, appointed]
| Greek | English | Parsing |
|---|---|---|
| שָׁמ֣֛וֹר | keep | Verb, Qal, infinitive absolute |
| אֶת־ | the object marker | Particle |
| י֥וֹם֩ | [the] day of | Noun common, masculine singular construct |
| הַשַּׁבָּ֖֨ת | the sabbath | Particle, noun common feminine singular absolute |
| לְקַדְּשׁ֑֜וֹ | to set apart as holy it | Preposition, verb piel infinitive construct common, suffix |
| כַּאֲשֶׁ֥ר | just as | Preposition, particle |
| צִוְּךָ֖֣׀ | he commanded you | Verb piel perfect third person masculine singular, suffix |
| יְהוָ֥֣ה | Yahweh | Noun proper |
| אֱלֹהֶֽ֗יךָ׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Observe the Sabbath day by keeping it holy, as the LORD your God has commanded you. |
| KJV | Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee. |
| ASV | Observe the sabbath day, to keep it holy, as Jehovah thy God commanded thee. |
| YLT | 'Observe the day of the sabbath — to sanctify it, as Jehovah thy God hath commanded thee; |
| WEB | “Observe the Sabbath day, to keep it holy, as Yahweh your God commanded you. |
| BBE | Keep the Sabbath day as a holy day, as you have been ordered by the Lord your God. |
Where they part company is in the phrasing of שָׁמ֣֛וֹר — see How Translations Differ.
The main clause is followed by an infinitive phrase explaining how to observe the Sabbath, and a prepositional phrase providing the basis for this command.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 5:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fourth Commandmentgenerated
Deuteronomy 5:12 commands the Israelites to observe the Sabbath day, emphasizing its holiness. This command is part of the larger context of the Ten Commandments, where God establishes guidelines for His people to follow. The Sabbath serves as a reminder of God's creation and His covenant with Israel, highlighting the importance of rest and worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:8–11 | Remember the Sabbath day by keeping it holy. |
| 2 | Isaiah 56:6 | And the foreigners who join themselves to the LORD to minister to Him, to love the name of the LORD, and to be His servants— all who keep the Sabbath without profaning it and who hold fast to My covenant— |
| 3 | Isaiah 58:13 | If you turn your foot from breaking the Sabbath, from doing as you please on My holy day, if you call the Sabbath a delight, and the LORD’s holy day honorable, if you honor it by not going your own way or seeking your own pleasure or speaking idle words, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שָׁמ֣֛וֹר, sha.Morgenerated
The verb שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses actions such as protecting, attending to, and celebrating obligations like the Sabbath. The infinitive absolute form indicates a strong emphasis on the action of keeping.
In this verse, the command to keep the Sabbath is a directive to actively guard and protect the sanctity of this day. It reflects a broader cultural and religious practice of observing sacred time, reinforcing the significance of rest and devotion.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the word observe is used.
Sentence Structuregenerated
The finite verb שָׁמ֣֛וֹר governs the main clause, with a series of phrases elaborating on the command. The structure highlights the action of keeping the Sabbath and its associated holiness.
The sentence flows from the command to observe the Sabbath to the reason for this observance, connecting the action directly to God's instructions. The Hebrew word order emphasizes the imperative nature of the command.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמַר as φύλαχαι, meaning to guard or protect. This choice reflects a similar emphasis on the active role of the Israelites in maintaining the sanctity of the Sabbath.
This translation indicates a continuity in the understanding of the Sabbath's significance, aligning with the Hebrew text's intent to command vigilance in its observance.
In plain words — the whole versegenerated
Deuteronomy 5:12 instructs the Israelites to observe the Sabbath day by keeping it holy, as God commanded. This command highlights the importance of rest and worship, reminding the people of their covenant relationship with God.
Frequently Asked Questionsgenerated
To keep the Sabbath holy means to set it apart as a special day for rest and worship, following God's command to refrain from work and focus on spiritual renewal.
The Sabbath is important as it commemorates God's rest after creation and serves as a sign of the covenant between God and His people, emphasizing the need for rest and reflection.
Observing the Sabbath can involve setting aside time for rest, worship, and family, as well as refraining from regular work to focus on spiritual matters.
Appropriate Sabbath activities include attending worship services, spending time with family, reading Scripture, and engaging in restful activities that honor the day.
Reflection Questionsgenerated
- How do I prioritize rest and worship in my own life, similar to the command to keep the Sabbath?
- What practices can I incorporate to make my Sabbath observance more meaningful?
- In what ways does keeping the Sabbath help me reflect on my relationship with God?
- How can I encourage others to observe the Sabbath and understand its significance?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 5:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 12,13. Keep the sabbath day to sanctify it,.... Or observe it, by setting it apart as a time of natural rest, and for the performance of holy and religious exercises; see Exodus 20:8, where the
Read John Gill on Deuteronomy 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKeep the sabbath day to sanctify it, as the LORD thy God hath commanded thee. Keep the sabbath day to sanctify it, as the Lord ... - i:e., keep it in mind as a sacred institution of former enactment and perpetual obligation.
Read Robert Jamieson on Deuteronomy 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKeep the sabbath day, to wit, in mind and memory, as it is . As God hath commanded thee, to wit, in Exodus 20, whither he directs them, and therefore he here omits the argument of the creation, which is urged there.
Read Matthew Poole on Deuteronomy 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 5:12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.Ver. 12. Keep the Sabbath day.] In this repetition of the law some things are transposed, and some words changed, haply to confute that superstitious opinion of the Jews, who were ready to dream of miraculous mysteries in every letter.
Read John Trapp on Deuteronomy 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12-15) The language of this commandment is identical with the form it takes in Exodus only so far as the 13th and 14th verses are concerned; and even here the special mention of the ox and the ass is confined to Deuteronomy. The introduction and the close of the command, which gives the reason for it, are different here. The reason drawn from the creation is not mentioned; the reason drawn from the exodus is. This fact illustrates the observation that in Deuteronomy we find “the Gospel of the Pentateuch.” If for the exodus of Israel we substitute here “the exodus of Christ, which He accomplished at Jerusalem,” not so much by His death as by His resurrection, we have a reason for keeping…
Read Charles John Ellicott on Deuteronomy 5 →CambridgeThe Cambridge Bible for Schools and Colleges12–15. The Fourth Commandment as in Exodus 20:8-11 with the following differences:
Read Cambridge on Deuteronomy 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleOF THE TEN , Deuteronomy 5:6-21.Here, on the plains of Moab, in sight of the Land of Promise, thirty-eight years after the first announcement of the law on Sinai, Moses repeats the code which Jehovah
Read Daniel Denison Whedon on Deuteronomy 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Observe the Sabbath day by keeping it holy, as the LORD your God has commanded you.
“Observe the Sabbath day, to keep it holy, as Yahweh your God commanded you.
Observe the Sabbath day by keeping it holy, as the LORD your God has commanded you.
Be careful to observe the Sabbath day just as the Lord your God has commanded you.
Tyndale line
Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.
Observe the sabbath day, to keep it holy, as Jehovah thy God commanded thee.
Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee.
Keep the sabbath-day to sanctify it, as the LORD thy God hath commanded thee.
Keepe the Sabbath day, to sanctifie it, as the Lord thy God hath commanded thee.
Strictly literal
Keep the sabbath day to hallow it, as Jehovah thy God hath commanded thee.
'Observe the day of the sabbath — to sanctify it, as Jehovah thy God hath commanded thee;
Observe the Sabbath day to sanctify it, as your God YHWH has commanded you;
Keep the sabbath-day to sanctify it, as the Lord thy God hath commanded thee.
Observe the Sabbath day to keep it holy, as Yahweh your God commanded you.
From the Latin
Observe the day of the sabbath, to sanctify it, as the Lord thy God hath commanded thee.
Simplified
Remember the Sabbath day to keep it holy, as the Lord your God commanded you to do.
Keep the Sabbath day as a holy day, as you have been ordered by the Lord your God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) states, "שָׁמ֣֛וֹר אֶת־ י֥וֹם֩ הַשַּׁבָּ֖֨ת לְקַדְּשׁ֑֜וֹ כַּאֲשֶׁ֥ר צִוְּךָ֖֣׀ יְהוָ֥֣ה אֱלֹהֶֽ֗יךָ׃" The Septuagint (LXX) aligns closely with the MT, matching 7 out of 9 words, though it presents them in a different order and structure. The Samaritan Pentateuch differs from the MT by using the word "קדשׁהו" (holiness) instead of the MT's term, indicating a slight variation in wording. The Dead Sea Scrolls contain multiple versions; for instance, 8Q3 has one word supplied by an editor, while 4Q41 includes 10 words, closely resembling the MT. Other fragments like 1Q13 and 4Q129 show significant editorial restoration, with many words supplied entirely. Overall, while the MT is supported by various witnesses, there are notable differences, particularly in the Samaritan Pentateuch and the editorial restorations in the Dead Sea Scrolls.
שָׁמ֣֛וֹר אֶת־ י֥וֹם֩ הַשַּׁבָּ֖֨ת לְקַדְּשׁ֑֜וֹ כַּאֲשֶׁ֥ר צִוְּךָ֖֣׀ יְהוָ֥֣ה אֱלֹהֶֽ֗יךָ׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שׁמור את יום השׁבת לקדשׁהו כאשׁר צוך יהוה אלהיך
1 word differs from the Masoretic Text: קדשׁהו (holiness)
שמור את יום השבת לקדש׳ו בכמעומ ביום הוהיה [כי]
8 words on the leather — 1 supplied entire by an editor.
שמור ׳׳׳׳׳׳׳׳׳ את יום השבת לקדש׳ו כאשר צו׳ך יהוה אלוהי׳ך
10 words on the leather.
[שמור] [את] [יום] [השבת] [לקדש׳ו] [כאשר] [צו׳ך] [יהוה] [אלהי׳ך]
nothing on the leather here — 9 supplied entire by an editor.
[שמור] [את] [יום] [השבת] [לקדש׳ו] [כאשר] צו׳כה יהוה אלוהי׳כה
2 words on the leather — 1 partly restored, 6 supplied entire by an editor.
[שמור] [את] [יום] [השבת] [לקדש׳ו] [כאשר] [צו׳ך] [יהוה] [אלהי׳ך]
nothing on the leather here — 9 supplied entire by an editor.
שמור את יום [השבת] [לקדש׳ו] [כאשר] צו׳כה יהוה אלוהי׳כה
5 words on the leather — 1 partly restored, 3 supplied entire by an editor.
[שמור] [את] [יום] [השבת] [לקדש׳ו] [כאשר] [צו׳ך] [יהוה] אלוהי׳כה
nothing on the leather here — 1 partly restored, 8 supplied entire by an editor.
[שמור] [את] [יום] [השבת] [לקדש׳ו] [כאשר] [צו׳ך] [יהוה] [אלהי׳ך]
nothing on the leather here — 9 supplied entire by an editor.
שמור את יום השבת לקדש׳ו כאשר צו׳ך יהוה אלהי׳ך
9 words on the leather.
[שמור] [את] [יום] [השבת] [לקדש׳ו]
5 words of the verse are on this fragment — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 5:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שַׁבָּת (shabbath) refers to the Sabbath, a day of rest observed weekly, as well as the Day of Atonement and the sabbath year. It may also denote a week or the produce that grows during the sabbath year. The word is derived from a root meaning 'intermission.'
שַׁבָּת 111 n.f. and m. Sabbath
sabbath
day of atonement
sabbath year
= week (?)
= produce in sabbath year (growing of itself)
base
H7676 שַׁבָּת Sabbath . sabbath
. day of atonement
. sabbath year
. = week (?)
. = produce in sabbath year (growing of itself)
7676 shabbath shab-bawth'
intensive from 7673; intermission, i.e (specifically) the
Sabbath:--(+ every) sabbath.
see HEBREW for 07673
שַׁבָּת (shab.bat) — Sabbath.
Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sab'-ath (shabbath, shabbathon; sabbaton, ta sabbata; the root shabhath in Hebrew means "to desist," "cease," "rest"):
I. ORIGIN OF THE SABBATH
1. The Biblical Account
2. Critical Theories
II. HISTORY OF THE SABBATH AFTER MOSES
1. In the Old Testament
2. In the Inter-Testamental Period
3. Jesus and the Sabbath
4. Paul and the Sabbath
LITERATURE
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 Ge 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
Sabbath
(Heb. 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 (Gen. 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 (Ex. 16:23); and afterwards, when the law was given from Sinai (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 (Ex. 35:2, 3;
(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 Noah’s 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, (
Rest. God having created the world in six days, "rested" on the seventh, Ge 2:2,3; that is, he ceased from producing new beings in this creation; and because he had rested on it, he "blessed" or sanctified it, and appointed it in a peculiar manner for his worship.
We here have an account of the ORIGINAL INSTITUTION of the day of rest. Like the institution of marriage, it was given to man for the whole race. Those who worshipped God seem to have kept the Sabbath from the first, and there are tokens of this in the brief sketch the Bible contains of the ages before the giving of the law at Mount Sinai. Noah sent forth the raven from the ark, and the dove thrice, at intervals of seven days, Ge 8:1-22. The account of the sending of manna in the desert proves that the Sabbath was already…
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-3ms | Suff — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms