|
January - February 2001 The Sabbath Sentinel
President's Message . . .
"The Universality of The Sabbath"
by Dr. Sidney Davis
|
|
The greatest testimony to the universality of the Sabbath are
the words of Jesus himself which grace the covers of every issue
of The Sabbath Sentinel, "The Sabbath was made for man" (Mark
2:27). The profundity of the statement is not only was it stated
by Jesus, but by a Jew no less, the greatest Jew who ever lived!
If ever there were the opportunity to make the Sabbath
exclusively the "Jewish" Sabbath this would have been it. He did
not say that the Sabbath was made for "Jews" only, but rather he
said it was made for "man." The Greek word for "man" ANTHROPOS
in this text lends more significance and meaning to the
universality of the Sabbath. "Anthropos" (Strong's 444) means
"mankind" without regard to gender, nation or race. "Anthropos"
is where we get the word "anthropology" which means the study
and science of man (mankind) as a species of being. This takes
us back to find the origin of the Sabbath with the origin of
man.
The Origin of the Sabbath
The teaching of the New Covenant Theology (NCT) makes much of
the fact that there is no commandment to keep the Sabbath in the
book of Genesis; neither do we have an example or record of any
Sabbath observance in Genesis. The Hebrew word for Sabbath
"SHABBATH" (Strong's 7676) is nowhere to be found in the
creation narrative where we find the origin of man. In fact we
do not find the first mention of "Sabbath" until the Exodus from
Egypt (Exodus 16:23) and the revelation of the Sabbath
commandment at Sinai (Exodus 20:8). This is the basis of the NCT
contention that the Sabbath is a Sinaitic or "Old Covenant"
ordinance that was given as a covenant to the Jews and therefore
not a creation ordinance given to man.
The rationale of the NCT is spurious for at least two
reasons. First it invokes a fallacious generalization or a
logical fallacy called argumentum a silentio, or
argument from silence. Since there is no
mention of "Sabbath" in Genesis, the lack of such evidence or
"its silence" in Genesis is proof of its nonexistence as a
divine creation ordinance. Second it ignores the meaning of
"Sabbath" to escape its presence in the creation narrative. When
we understand the meaning of "Sabbath" and recognize the nature
of the Sabbath, we clearly see its presence in the creation
narrative. We see the Sabbath in the creation made for mankind.
The meaning of "Shabbath"
The study of words is called "etymology". Much can be learned
when we look at the etymology of the Hebrew word for Sabbath
(see Strong's Hebrew Concordance 7676). The Hebrew language is a
root word system. Each root consists of two or three consonants
formed from a biliteral base or a triliteral base. By adding and
changing the vowels, prefixes, infixes and suffixes to the root
word bases, new words are formed, with each word being related
to all the others. The biliteral base of the word Shabbath stems
from two Hebrew letters bv (read from right to left as "shin"
and "beta" pronounced as shaba or sheba) and the triliteral base
of the word Shabbath stems from three Hebrew letters tbv (shin,
beta, thav or shabath). Both root word bases for "Shabbath"
reveal important and profound meanings that reveal sacred and
profound truths. The triliteral primitive root base for
"Shabbath" is "Shabath" (see Strong's Hebrew
Concordance 7673). This is the word we find in the creation
narrative (Genesis 2:2). It means, "to cease, desist,
rest". Thus the idea of the Sabbath and "rest" are related. The
biliteral primitive root base for "Shabbath" is "shaba" or
"sheba". There are no vowels letters in the Hebrew alphabet
except for "aleph" (or the letter "a") hence shaba is also
rendered in triliteral form as abv (shin, beta, aleph or
shaba). "Shaba" or "Sheba"
means "seven" (see Strong's Hebrew Concordance 7614). The
Sabbath does bear some etymological relationship to the Hebrew
"sheaba" (seven), as it certainly bears strong material
relationship thereto in its use in God's word.1 The intimate relationship between the
words for "Sabbath" and "seven" is seen in the meaning of the
name "Bathsheba" which means, "Daughter of the
Sabbath."2
Gerhard Hasel shows the etymological relationship between the
"Sabbath" and "seven". He says,
"The relationship between the noun Shabbat and the Hebrew verb
shabat, to stop, cease, keep (sabbath) in the Qal, 'to
disappear, be brought to a stop,' in the Nip`al 'to put to an
end, bring to a stop,' in the Hip`il, remains disputed. Scholars
have argued that the noun derives from the verb or that the verb
derives from the noun. While there is no conclusive answer, it
seems certain that the noun Shabbat cannot be derived from the
Akkadian term shab/pattu. A possible connection of Shabbat with
the number 'seven,' has been left open. In this case the
Akkadian feminine form sibbitim, 'seventh,' may be considered as
an ancestor of the Hebrew noun Shabbat, 'Sabbath,' also a
feminine form, which, if the relationship holds, may have
originally meant 'the seventh [day].' On this supposition 'the
seventh day' in Genesis 2:2-3 would receive further
light.3
"According to the Assyrian-Babilonian conception, the particular
stress lay necessarily on the number seven...The whole week
pointed prominently towards the seventh day, the feast day, the
rest day, in this day it collected, in this day it also
consummated. 'SABBATH' IS DERIVED FROM BOTH 'REST' and
'SEVEN'.4 " The Jewish sage Rabbi Jacob, called the Ba'al
ha-Turim, points out that the Sabbath Commandment deals with the
seventh day of the week, begins with the seventh verse in the
Ten Commandments, begins with the seventh letter of the
alphabet, and legislates rest for seven categories of creatures
(Ex.20.8-11)."5
If rest(fullness) or "shabat" is the dominant characteristic of
the word "shabbath", seven(ness) "shaba" or "sheba" is seen to
be a secondary characteristic as regards the word's use in the
Holy Scriptures. We rest in space the physical sense but seven
relates to the element of time. The Sabbath is a function of
what God did in space, "he rested" and what he did in time
"blessed the seventh". The meaning of Sabbath as a function of
physical rest in physical "space" (He rested) cannot be
separated from it's function of holiness in "time" (the seventh
day). The meaning of Sabbath in Scripture cannot be understood
apart from it primary root meanings of "rest" and "seven"
presented in the creation narrative.
And on the seventh day God ended his
work which he had made; and he rested
on the seventh day from all his work
which he had made. And God blessed the
seventh day, and sanctified it: because that in it
he had rested from all his work which
God created and made (Genesis 2:2&3).
The Sabbath as seen as a function of "rest" and "seven" cannot
be overemphasized. Even though St. Thomas Aquinas acknowledges
the universal nature of the Sabbath based on it's relationship
to the number "seven"6 still, the Sabbath as a function of
"seven" is the basis on which he sought to attached the
"ceremonial" or temporary function of the Sabbath. He says, "The precept of the Sabbath observance is moral
in one respect, in so far as it commands man to give some time
to the things of God, according to Psalms 45:11: 'Be still and
see that I am God.' In this respect it is placed among the
precepts of the Decalogue: but not as to the fixing of the time
[the seventh day], in which respect it is a
ceremonial precept."7 (Brackets mine).
The Universality of the Sabbath In the Languages of Man
The universality of the Sabbath is seen in the languages of
mankind. When we look at the languages of men-where we note the
designations or names for the days of the week-we find some form
or root of the Hebrew word for the Sabbath. Parallel to the
designation of the seventh day of the week in the various
languages is the number for seven in these languages. The
comparison shows an unmistakable link of the Sabbath to seven
that establishes it as the universal "seventh day".8
Universal Damnation and Death Decree
"It [the Roman Church] firmly believes, professes, and teaches
that the matter pertaining to the law of the Old Testament, of
the Mosaic law . . . after our Lord's coming had been signified
by them, ceased . . . but after the promulgation of the Gospel
it asserts that they cannot be observed without the loss of
eternal salvation."
"All, therefore, who after that time observe circumcision and
the Sabbath and the other requirements of the law, it declares
alien to the Christian faith and not in the least fit to
participate in eternal salvation, unless someday they recover
from these errors."9
This same spirit of Christian anti-Judaism is evident in the
Papal encyclical "Dies Domini" (May 31,1998) where the
universality of the seventh-day Sabbath is denied by the
contrasted expressions of "the Christian Sabbath" verses "the
Jewish Sabbath". Thus seventh-day Sabbath observance becomes
the means of stigmatization and eternal damnation or exclusion
by the Vatican Holy See. What is perhaps most ironic is the same
spirit that denies the universality of the Sabbath in the Papacy
is also in Rabbinic Judaism.
Prior to the event of Christianity, Shabbat was promoted as a
universal holiday for Jew and gentile alike. Philo of Alexandria
describes how the Jewish observance of the Shabbat was well
known and distinctive in the ancient world. Philo writes in his
Life of Moses:
"For what man is there who does not honour that sacred seventh
day, granting in consequence a relief and relaxation from
labour, for himself and for all those who are near to him, and
that not to free men only, but also to slaves, and even to
beasts of burden; for the holiday extends even to every
description of animal, and to every beast whatever which
performs service to man, like slaves obeying their natural
master, and it affects even every species of plant and tree; for
there is no shoot, and no branch, and no leaf even which it is
allowed to cut or to pluck on that day, nor any fruit which it
is lawful to gather; but everything is at liberty and in safety
on that day, and enjoys, as it were, perfect freedom, no one
ever touching them, in obedience to a universal
proclamation."10
By the end of the 4th century, the early Latin Church made
Sunday into the Sabbath instead of Saturday-this was due to the
anti-Semitic social climate and the overwhelming number of
Gentiles who belonged to the Church. Since the Gentile
Christians began to define themselves as the "New Israel" many
of the rabbis felt that these Christians made the Shabbat into
something that it was not meant to be
(i.e. Sunday). Consequently, they taught that the Sabbath was
made for the Jews and not for anyone else (Midr. Exodus 31.12
[109b]; Exodus Rab. 25.11; Deuteronomy Rab. 1.21). A Gentile who
keeps the Sabbath, according to Rabbi Simeon b. Laqish (mid 3d
century C.E.), "deserves death" (Sanh. 58b). The Christians
under the Catholic Church and the Jews under the Talmudic Rabbis
have made Sunday keeping synonymous with Christian identity and
Sabbath-keeping synonymous with Jewish identity
respectively. The Rabbinic Jews, the papacy and the "new
covenant" theologians do make strange bedfellows indeed.
The Universal "Queen Sabbath"
The possible origin of the personification of the Sabbath as
"Queen" in pre-Talmudic Jewish tradition may give cause for
consideration on the question of it's universality: (Old English
trans. from the Latin)
"The lewes who haue bene dispersed by God throughout the whole
world, to confirme vs in the holie faith, entered into
Ethiopia in the Queen of Sabas daies, in
companie of a son that Salomon had by her, to the number (as the
Abassins affirme) of twelue thousand, and there multiplied their
generation exceedingly. In that they not onely filled
Abassia, but spred themselues likewise all ouer the neighbour
prouinces. So that at this day also the Abassins affirme, that
vpon Nilus towards the west, there inhabiteth a most populous
nation of the lewish stock, under a mighty K[ing]. And some of
our moderne Cosmographers set downe a prouince in those
quarters, which they call the land of the Hebrewes, placed as it
were vnder the equinoctiall, in certaine vnknowne mountaines,
betweene the confines of Abassia, and Congo. And likewise on
the north part of the kingdome of Goiame, and the southerly
quarter of the kingdome of Gorham there are certaine mountaines,
peopled with Iewes, who there maintaine thernselues free, and
absolute, through the inaccessible situations of the same.
For in truth by this means, the inhabitants of the mountaines
(speaking generally) are the most ancient, and freest people:
in that the strong situation of their natiue soile secureth them
from the incursions of forraine nations, and the violence of
their neighbours."11
What is most impressive of Africanus' statement is his
description of the "Queen of Sheba" as the "Queen of Sabas
daies" or "Queen of Sabbath days"! Once again we see the
association of "sheba" (seven) with the Sabbath in Africa no
less. This is a theme that we will expand upon in a future
edition of TSS that points to the universality of the Sabbath as
a covenant given to "man" (mankind).
TSS
January - February 2001 The Sabbath Sentinel
|