The nt

There are not many allii.'iions to the sabbath in the apocryphal books. It was natur- ally included amoni;st the distinctively Jewish institutions, which Antiochua Epiphanes sought (B.C. 108) to abolish (1 M.ac ls»-«. 45_ o Mac 6"). At the beginning of the Mace, uprising, the loyal Jews allowed themselves to be massacred in cold blood rather than profane the sab'.

iath, even in self-defence (1 Mac 2^'"'*) : but in view of the con- sequences which persistence in such a course would obviously entaU, Mattathias and his friends decided (vv.®"'") to recognize defensive warfare as permissible on the sabbath (cf. 1 Mac O"''- ^, 2 Mac 82»-=a : also Jos. BJ II. xix. 2). The destruction of siege-works was not, however, considered allow- able ; and so Pom[iey was able to complete his mound against Jerus. on the sabbath (Jos. Ant. XIV. iv. 2).

The unwillingness of the Jews to fight on the sabbath naturally became known to their enemies ; and several instances are on record of attacks being planned for that day, and carried out successfully (Jos. c. Ap. i. 22 end ; 2 Mac S^*- 15' ; Ant. XIII. xii. 4, XVIII. ix. 2). The Romans so far recognized the scruples entertained by the Jews with regard to bearing arms or travelling on the sabbath, as to release them from the obliga- tion of niUitary service (Jos. Ant. XIV. x. 11-19).

Allusions to the sabbath, generally more or less satirical, occur in the classical writers : by some of them it was supposed to be a day of mere idleness, by others that it was a fast. See Tac. HM. V. 4 ; Sueton. Octav. 76 ; Juv. xiv. 96, 105 f. ; Martial, iv, 4, 7 ; Persius, v, 179-184 ; Seneca, Eput. 95, 47 (lights not to be kindled on it).

By the Jewish legalists the OT regulations re- specting the sabbatli were developed and systema- tized to an extent whicli has made their rules on the subject a byword for extravagance and ab- surdity. Two entire treatises of the !Mishna, Shab- lath and 'Erubin, as well as [larts of others, are Jevoted to provisiotis for the observance of the sabbath ; and there are nl.so long discussions on the subject, with quotations of the divergent opinions of different Kabbis, in the Geniara.

We may mention some of the more simple and reason- able pro\isions lirst. As the Jewish day began at sunset in the evening, the .sabbath lasted from sunset on what we should call Frid.ay to stinset on Saturday ; according to Jos. BJ IV. ix. 12, the beginning and end of the day were announced by trum|)ets from the tetiiple.

The afternoon of Friday was called the 'eve of the Sabbath' {^-y n3;ri), or the PekparatION-DAY [rapaaKei'^), and no business was allowed to be begun on it which might extend into the sabbath. The sabbath was no fast-day (cf. Jth 8') : the second Isaiah had said that it should be regarded as a ' delight ' (:ji') ; and the Jews have always been careful not to divest it of this character. Tliree meals (cf. Pedh viii. 7 ; Shnhh. xvi. 2), of the choicest available food (Edersli. ii.

52),* were accordingly prescribed for it, being laid ready before sunset on the Friday, and the lamp for the Sabbath being lighted at the same time. The Mishna adds minute regula- tions, as to how tlie meals, if necessary, were to be kent warm, without infringing the sanctity of the saubath, as of course no fire might be kindled • The meal of which our Lord partook on a sabbath in the house of one of the ' rulen of the Pharisees' (I.

k 14l) would, we may be sure, be one of these aabbatical eyuUe lautiores. (Ex 3.5'), or even attended to, on the day. The sabbath was regarded as set aiiart for religious exercises — both for private meditation and prayer, and also for public worship in the Synagooue (Mk V'-^ (Lk 43'-^), 6^ (Lk 4"), Lk G' 13'», Ac IS'-"- ••"■■"« 15-' 17"- 18), or other place of prayer (Ac 16"). With regard to the more technical observance tt the sabbath, the Mishna {Shahb. \'ii.

2) enumerates 39 principal classes t of prohibited actions, ^ iz.

sow- ing, ploughing, reaping, gathering into sheaves, threshing, winnowing, cleansing, grinding, sifting, kneading, baking ; shearing wool, washing it, beating it, dyeing it, spinning it, making a warp of it, making two thrum-threads, weaving two threads, splitting two threads, tying, untying, sewing two stitches, tearing thread to sew two stitches ; catching deer (game), killing, skin- ning, salting it, preparing its hide, scraping ott' its hair, cutting it up ; writing two letters, erasing for the purpose of writing two letters ; building, pulling down, extinguishing fire, kindling fire, beating with a hammer, and carrj'ing from one property to another (add also Bcza v.

1, 2 J). The real ' micrology ' of the Rabbis appears, however, not so much in this enumeration as such, as in the consideration of the cases in detail, the dLseussion what actions do or do not fall under the several classes named, and sometimes also in the casuistical evasion of a prohibition. A few specimens of the extraordinary refinements thus introduced must suffice. The prohibition to tie or untie a knot was too general, so it became necessary to define tlie species of knots referred to.

It was accordingly laid down that a camel-driver's knot and a boat- man's knot rendered the man who tied or untied them guilty ; but R. Meir said, ' a knot which a man can untie with one hand only, he does not become guilty by untying.' A woman might, however, tie on various articles of dress, and also tie up skins of wine or oil, and pots of meat. A pail might be tied to a well by a band ('fascia'), but not by a rope (''^n). R.

loliudah laid do\vn the rule that any knot might be lawfully tied which was not intended to be permanent {Shnbb. XV. 1,2). This rule is, in fact, the principle by which the commentators explain the distinctions that have been just quoted. The rest of the tractate is almost wholly occupied with the discussion of similar distinctions in other subjects.

The aim of the tractate 'Erubin (' mixtures,' or ' connexions ') is to alleviate the extreme rigour of some of the Rabb, enactments respecting the sabbath.

The 39th of the list of prohibited actions quoted above was that of carrying from one pro- perty to another: but in this tractate it is explained how places might, by a le^al fiction, be combined together, so that things might lawfully be carried from one into another : there was thus an 'erub, or 'commixture,' of courts, of streets, and of limits : a number of houses opening into a common court were, for example, treated as one, by all thefamilies before the sabbath tlepositing some food in the common court j or a number of narrow streets or blind alleys were converted into a ' private pro- perty,' by extending along them a wire or rope, or by laying a beam over the entrance.

The limit of a ' sabbath-day's journey ' (Ac 1'^) was, according to • On the sabbath as a day of spiritual edification, cf. also Jos. Ant. XVI. ii. 4 middle, e. An. ii. 17 end ; Philo, ii. 168 CTMl, 169, 197, 282, 630 (from Euseb. Pnrp. Kv. viii. vii. 9f.) t n'^DK : derivative actions, or species of the principal classes named, were called nHnpiB. Margoliouth (Expog. Nov. 1900, p. 336 fr.)

cites from an unedited Persian MS, containing an account of the feasts and other observances of different nations by an author of the 11th cent., an enumeration of 38 forbidden acts, differing in many particulars from those mentioned in ths ^lishna, and tncluding more directly som<t of those alluded tc in the Gospels. t See Wtinsche, Erlduterung (see full title ad ^n J, p.

148, SABBATH SABBATH 321 the Kabbis, 2000 oubits ; * but if, before the sab- bath, a man deposited food for two meals at the boundary, he was considered to declare that i>lace to be his domicile, and he was at libertj', when the sabbath came, to proceed 2000 cubits beyond it. However, it scorns that such concessions were only ^'ranted for some serious and worthy purpose (Silicchter, a/i. Montetiore, Ilibb. Led. 502).

Naturally, there were cases in which higher con- siderations superseded these rules for the strict observance of the sabbath, — nja rrnx pnii ' push aside the sabbath ' is the exjiression used. The priests in the discharge of their duties in the tera[>le — e.g. in preparing and ollering the sacri- lices appointed for tlie day — profaned the sabbath, and were 'guiltless ' (Mt 12'').

t And so the Mishna permits on the sabbath acts necessjvry for the sacritice of the passover, though it carefully ex- cludes those which are deemed unnecessary (Pesdhim vi. 1, 2). A Levite performing upon a stringo<l instrument on the sabbath in the temple (but not elsewhere), might, if his string broke, tie It up again, but he is forbidden to put in a new string (Eruhin x. 13).

A priest who hurts his linger may bind it up with reeds in the temple (though not elsewhere), but he is not permitted to press out the blood {ib. 14). Similarly circum- cision was permitted, though not anytuin" con- nected with it which could be prepared before (JnT*''' ; Shftbb. xix.) In other cases Ijumanitarian grounds superseded the sabbath. The general Srinciple w.is that any ' doubt about life,' i.e. any oubt as to whether life was in danger, super- seded the sabbath (nr^-n-nx n.in ria'?

^ pif^? ''''«« viii. 0) :t but, of course, the further question then arose. What did endanger life ? Ailments sup- posed to be dangerous to life are mentioned, and treatments permitted or forbidden are enumerated ; but, to our minds, the distinctions drawn are arbitrary and absurd, and the reasons alleged in support of them most trivial and insulticient. ' He who ha.

s the toothache must not rinse his teeth w ith vinegar [and spit it out again ; for this would be to apply a medicine] ; but he may wash them as usual [and swallow the vinegar, for this would be merely like taking food]. He who has pains in the loins may not anoint himself with wine and vinegar [which would be a medicinal applica- tion], but he may anoint himself with oil [ace.

to the usual custom], though not with oil of roses (which, being costly, would certainly not be used, except as a medicine].' (Shabb. xiv. 4 ; the ex- planations, from the commentators, ap. Surenh.) A. strain might not have cold water poured upon it, but it njiglit be washed in the usual way (xxii. 6). With such feelings current on the sub- ject, the hostility aroused by the cures wrought by our l.

ord on the sabbath (Mt 12»-'»=Mk 3'-'= Lk G«;'», Lk 13'»-" 14'-», Jn 0»-'" 7=^ 9'<-'») is at once intelligible. It is also apparent why on a sabbath the sick were brought to Him to be healed after sunset (Mk 1'=, see v.'') The di.sciiile.s, in 'plucking' (Mt 12' = Mk 2=»= Lk 6') and ' rubbing'^ (I,k O"") the ears of corn on the sabbath, violated the day, according to Kabb. • The dliitAncc ie ohtalned by an CRscntlallv KiiMiiniojiI com- Wnntl(^n o( Kx lo'i) 211S and Jos. 3*. See I.

iithKoot on I,k 24M, who remarks drily on tlie proccsB. 'Bed arum disce fiihricandi quidlihot ex quolihef ; and comp. further the next article. t C(. I'milhimaia (and elsewhere): B'-fJJ nn;f' |'K ' there is DO ».il>liiith-kfepini; in the sanctunry.* J Sie ill Wun»nhe (p. ISK.), from the Gemlr4(l'»ma Vbab; cf. iltchdta on Ex 31'3, tol. 103t, cd. Friedniann), the bibliial authority which 'Aljiha and other Itahhls o( the 2nd cent. Bonuht to discover tor this principle.

The text which was deemed moat conclusive won l>v 18". where It is said of the statutes ol the law that it a man does them, he will • live by them,' and not that he will die bv them. Sie, further, on the tcachuiK and exexesis of corlv Itiibbis on the subject of the •abhath, Hacher, I>i<> .di/orfa dor ranimttm, i. 72, 84 1., 117, 1»1, S88, 280, 2000., 3l«. 404, ii. M(., 861, 3U2, 470, 610. VOL. IV. — 21 ideas, in two respects ; for ' jducklng ' wa.

s a species of ' reaping,' and ' rubbing ' of threshing (cf. Maimonides, Hilrhoth Hhabbath viii. 3, ' He who reaps even as little as a dry tig on the sabbath is guilty ; and the plucker is a species (niVin) of reaper ' ; and .Jerus. Talni. Shabb. lOa ' A woman nibuing the heads of wheat [is guilty], as being a thresher,' np. Kdersh. ii. oG ; also Li"htfoot, //' r(e Ileb. on Mt 12-).

To lead an animiu to water ou the sabbath (Lk 13") was allowable, provided it carried nothing that could be regarded as a ' burden ' ; water might even be drawn for it, and poured into a trough, so that it came and drank of Its own accord ; it might not, however, be brought and set before the beast (Lightf. nd loc; 'Erilbin, fol. 204). But it is not permitted, at least in the Talmud, if an animal has fallen into a pit, or pool of water, to 'lay hold of it, and lift it out' (Mt 12" ; cf.

Lk 14') : it is allowed, however, to supply it with food, or, if that be impossible, to bring mattresses and cushions for the purpose of helping it to come out of itself (Shabb. fol. 1286 ; Malm. Shabb. XXV. 20) ; it is possible, however, that in the time of Christ this proliibition had not yet been formulated. To make clay and apply it to the eye (Jn 9"- ") involved a breach, if not a double breach, of the sabbath-law : the Mishna (Shabb. x.viv.

3) lays it down that 'water may be poured on bran, but it must not be kneaded,' and the same rule might be naturally held to apply to clay : but the application of the clay to the eye was certainly not allowable : it was indeed per- mitted to apply wine to the outside of the eyelid (though not to put it inside the eye), but the application of saliva (which is mentioned, as it was deemed to possess curative projierties) was altogether forbidden {S/uibb. 1086; Maim. Shabb xxi.

25 ; Lightfoot, ad loc). Of course, to take up a bed (Jn 5'") was prohibited, being an act of 'carrying'* It IS, however, only right to observe that, in spite of the rules ana restrictions created by the Kabbis, the sabbath does not seem to have been felt practically to be a day of burden and gloom, to those living under them.

' The sabbath is celebrated by the very people wlio did observe it, in hundreds of hymns, which would fill volumes, as a day of rest and joy, of pleasure and delight, a day in which man enjoys some presentiment of the pure bli.s8 and hajjpiness which are stored up for the righteous in the world to come. To it such tender names were ajjplied as the " tjueen Sab- b;ith," the " Bride Sabbath," and the " holy, dear, beloved Sabbath" (Scliechtor, JQIi iii. 703, or ap. Monteliore, Ilibb. Lixt.

507 ; cf. the hymns quoted b}' Abrahams, Jewish Life in the Middle Ages, 1896, pp. 133-137). iv. Summary. — It appears, from what has been said, that, so far as wo can trace the sabbath back among the Hebrews, it was a day sacred to J", and also a day, presupposing the agricultural period, marked by cessation from labour in the house and in the lield : it had thus essentially a 2'hilanthropic character, the duty enjoined on it, as Wellh. has said, being less that the Israelite should rest him.

self, than that ho should give others rest. Whatever the sabbath may have been in its primitive form, wo 111.13' f^^' ^^^e that this philanthropic a]iplicatiou of it is of Israelite origin. As sacred to J", religious olwervances, • Of. Schurer, II. 893-400, 412-414. The tractates Snablmth &nA' Enlbin are translated, in Sola and Itaphael's Eujittem Treatuen 0/ the Mijihna (1843), pp. 34-lKi; and, with copious notes, in Surenhusius' Muchna (11109), ii. 1-77, 78-134.

There is also a pretty full alistract of SItahbdth In ICdersheim, L\ft and Times, ii. 77-11?.; and a separate ed. In Ueb., with useful introd. and glossary, by II. L. Straj:k, Lpz. 1800. See, further, the nianv Taliii. piu-sa^'es tr. bv Wetstein (iVou. Test.) on Mt 122.6 10,' i,k 141 etc. ; and conip. also W. H. Bennett, The ilMnah (U UtuttratiTtg the OospcU, 1884, p. 6311.

322 SABBATH SABBATH at first simple and nidimentary, afterwards such as would sprin" naturally out of a more educated and maturer religious feeling, were attached to it, — special sacrifices, gatherings for worship in the temple, private prayer and meditation, and ulti- mately services in the synagogues. On its prac- tical side, it was essentially an institution ' made for man.'

Its intention was to gi^•e a rest from laborious and engrossing occupations, and from tlie cares and anxieties of daily life, and at the same time to secure leisure for thouglits of God. The restrictions attaclied to it were meant to be inter- preted in the spirit, not in the letter. It had not essentially an austere or rigorous character ; it was never intended that actions demanded by duty, necessity, or benevolence should be proscribed on it.

Jts ,'^im was rather to counterajjL-ll'e deaden- ing infliicnce. up()" l"i^l' hmly snij^^sn^il, oTTiever- i'Tit^rriiiptpil daily Tfiil, and of r^jifiniiniijj jjhaniptinn in secular pursuits.

I)ut as time went on, an anxious and ultimatelj' a superstitious dread of pro- faning the sabbath asserted itself ; the spiritual was subordinated to the fonnal, restrictions were multiplied, till at length those which were really important and reasonable were buried beneath a crowd of regulations of the pettiest description. The general attitude taken towards the sabbath by our Lord was, while accommodating Himself to such observances as were consistent with its real purpose {e.g.

worshipping or teaching in the syna- gogue), or otherwise innocent (p. 320" n.), to free it iToni those adventitious accretions with which the • tradition of the elders ' had encrusted it. Tlie sabbath, He emphatically declares (Mk 2^), 'was made for man, not man for the sabbath.' * In particular, deeds of mercy were no infringement of its sanctity : it was ' lawful to do good on the sabbath day' (Mt 12'=).

Nor was the sabbath, as the Rabbis seemed to make it, an end in itself, for the sake of which men should be subjected to a number of needless and vexatious rules ; it was a means to an end, the good of God's people, and this end was best promoted by a reasonable liberty in the interpretation of the statutes relating to it ; the multiplication of rules tended really not to pre- serve its essential character, but to destroy it.

The injunction Mt 2420 (' Pray ye that your flight be not in the winter, neither on a sabbath'; the clause is not in the II Mk lai») rests probably upon the supposition either that the Christians addressed, bein^ still resident in Judiea, would not, at the time contemplatea, have yet cast off their Jewish Bcniples, or (Hessey, p. 174 f.) that impediments would be thrown in the way of their flight by the Jews around them. Jn ;.n * My Father worketh even until now (viz.

without interruption), and 1 work," bears upon the relation which — not an ordinary man, but — Christ Himself holds towards the sab- hath : He does not by works of mercy break the sabbath any more than God the Father does by His sustaining providence, which operates continuously on the sabbath not less than on other dai s (ct. IlnshUh li. i 11 ; tr. Wunsche, 48 : liaclier, i. 84 f., -jasf.) The addition in the Cod.

Bez» after Lk 6* deserves also to be mentioned here : r^ ttirv yi/iUfiet Stccffetpcttaf rua, ipyaitou.tvov TftJ Si fArt itdett, 'vrnutrecpotTo^ Kctt T«^ae/3(Krtir ilrAv >CfA«i/. As regards the apostles, the sabbath is men- tioned by St. Paul, directly in Col 2'"- ' Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon, or a sabbatii day, which are a shadow of tlie things to come (i.e. of the ChrLstian dispens.

atioii) ; but the body is Christ's ' ; and inferentially in Gal 4'"", where the observance of ' days and months and times and years' is described as a return to the 'weak and beggarly elements,' and Ro 14"-, wliere it is implied that it is a matter of indilhrence whether one day is esteemed above another, or In the discussion in Yfimd 856 a somewhat similar principle ( the sabbatii is delivered into your hands, not you into ihe hands of the sabbath ') is deduced, by an essentially Itabbinical method, from the wortis of K\ :iV* (' it is holy /or' you').

The argument is attributed in MrdtiUa on Kx ail-'' to R. Shimeon h. Uenaaaya (c. 190 a.d.} ; cf. Bacher, op. cit. ii. 4U3. whether every day is esteemed alike : ' let every man be persuaded in his own mind.'

The mean- ing of these passages clearly is that the Jewish sabbath, like other Jewish ceremonial observances, as the distinction of clean and unclean foods, or Jewish sacred seasons, as new moons, feast-days, and sabbatical or jubile 'years,' was a matter of indillerence to the Christian, and was abrogated under the Cliristian dispensation. The general teaching of the NT is thus, in Dr. Hessey's words, that ' the sabbath properly so called, the sabbath of the .

lews, with everything connected with it a« a positive ordinance, was swept away by Chris- tianity' (Lect. v., ad init.) The Fathers frequently compare the (Jewish) Babbath with Circumcision, treating it, like that, as a temporary ordinance, and pointing out that Abraham, for instance, was Justiflea without observing it; e.g. Justin, Trypk. §§ 19, p. 236 E, 27, p. 245 B; Iren. iv. xvi. 2; Tertull. adv. Jud. 0. 2 (Hessey, pp. 66ff., 371 fl. led. 5, pp. 429., 2S1II.))

In He 49 'There remaineth therefore a sabbath rest (tf-oe/S- 0ccr,truci) unto the people of God,' sabbath rent is used figura- tively of the rest in God after death. The apostle has been arjiuing that it was God's purpose that some should enter into Ilis 'rest' (aMeTfltT«t/rjf,^.lril3p, properly place of rest), — the ' rest • signified by the expression being in the original context (I's 96'1 ; ct.

Dt 129- 1«) the rest of Canaan, and this being identi- fied by the apostle — no doubt on account of the presence and fellowship of God implied in it — with the rest of God, — i.e. the ' rest' into which God entered after finishing His work of crea- tion, and which He designs to be shared ultimatel.v by all His faithful people ; as Israel, through disobedience, failed to enter into that ' rest,' the promise still remains open for Christians. See more fully A. B. Davidson's Coiiim. (T. & T.

Clark), pp. pr^-lOl, The Rabbis also sometimes regarded the sabbath aa foreshadowing the rest of the world to come ; thus in the Mishna (redacted c. 200 A.D.), Tamid vii. 4 i = Sopherim xviii. 2), in the enumeration of the psalms which were sung by the Levites in the Temple, when the morning burnt-offering was offered (Delitzsch, Pttalm.i 26f.), it is said; ' On the sabbath, they recited the psalm (02) of which the title is "A Psalm, a son^ for the sabbath-day," i.e.

a Psalm for the future (t^rij^? Ni3 7). for the day (var. lee. for the age), which is all sabbath« and rest for life eternal (-'r}j .irHip? nje* 1^21? (D^iyS 'k 'j) 0V7 D';r^iv).' The same sa,\ing is quoted also often elsewhere, e.g. Mfchilta OTi Ex 3113, Jiogh ha-shana 31a (where, with the entire passage, it is attriimted to R. 'Akiba [d. 135 a.d.]; cf. Bacher, L ysii); see also ./I /'Of A dc R. Nathan, fol. 3a bottom, ed. Schechter (with the note).

* But the passages cited by Schbttgcn on He 4^ from Zohar, Yali^ut Rubem, and R. Samuel ben David, are very late,— the book Zohar being of the 13th cent., and the other two of the 17th cent. Tlie question of the relation of the 'Lord's Day' (Rev 1'"), or Christian Sunday, to the Jewish sab- bath, does not piopeily belong to the present article, and need llierefore be only referred to briefly.

The true view appears to be tliat the Sunday is not substituted fur tlie Jewish sabbatii ; the sabbath is abolished ; and the observance of the First Day of tlie week is an analogous institu- tion, based on the consecration of that day by our Lord's Resurrection, sanctioned by apostolic usage (Ac 20', 1 Co 16-), and accepted by the early Church, — the day being set apart for similar objects — rest from labour, and the service of God, — in a manner consonant with the higher and more spiritual teaching of Christ, and to be observed in the spirit of loyal Christian freedom, rather than by obedience to a system of precise statutes.

Dr. Ilessey lias made it abundantly clear that during the first three Christian centuries the Lord's Day was never confounded with the sabbath, but care- fully distinguished from it ; and that it was only after the 3rd cent., and even then only gradually, that the Christian and the Jewish institutions were confused, and that tendencies towards 'Sabbatari- anism ' began. See, further, Lord's Day. By early Christian wTitors, it may be worth noticing,^ the teniis 9-1x0^x10* and fkizSxt.

Xuv are not infrequently used in a fig. or spiritual sense uf aLstinence from evU ; e.g. Justin, Tn/ph. § 12, 'The new law (of Christ) wills that you should keep saljbath perpetually"; let a thief, etc., turn from sm, juti riVK^^artKl T« r/iv^tfiai (cf. Is BS'^) awti iXrA* treifi0»9m ' On the opinion that this 'day' would be lOOU years, ae Charlei, Book if the Secrets oS Htwch, on 331- »; Sank. Via. SAEBATH DAY'S JOURNEY SABBATICAL YEAE 323 «; «■•;. 81mil«rly Clem. Al. Sirnm. Hi.

16, } Of), p. ssn Potter, wheie 'that keepeth the eahbath' of Ib fitl \b e.xplairu'(l to ■ignify MtiTtt mvtyr.r ittMtpry,fUtTvt, and iv. 3, ^ 6, p. 600 (^ ^M )mjj T« r«^^jcri Oi' «ro;^^ XAXv iyxfiuriutt «j»tTTltf'f/Ki), Tl-rtul- li«n, adr. Jurf. c 4, anil others: see Hcssev, pp. 57 fl., 93, 96 (ed. 6, pp. 439., 70, 72); Suicer, Theg. Ecdet. 916, 918f.; and tt. also Ep. Bamab. xv.

1, 6, 7, And this, no doubt, is the meaning of the expression in the second of the ' Sayings of Jeaus,' discovered in Ih'J" at Oxyrhyncus, Aiyu 'Ir.roZt, Ea» ^n rnr^lirvri riy miffia* [read Tcu KtffutZ], ei/ ui; tSpm Tr,i SaffiXliai r»u tuv tut't \i^t fj,^ ruff^ctTiffriri rt ret 22<tvat tuKO-iric^t ritwxrtfiit : the Christian's whole life is to be hallowed, as a sabbath, in the 8<r\'ice of God.

But it is ditlicult to think that Christ Ilimself can have used the expression in this metaphorical sense. See, further, Expos. Times, ix, 69 ; Hamack, Cher die pinftxt enUUckten Spriiche Jesxt, 1S97, pp. 9-12 (tr. in Expos. Nov. 1S97, pp. 323-7J ; Lock and Sandav, Tico Lectures on the *Saj/ings qf "ens/ 0x1. 1897, pp. 7, 9, 19 f., 35 f. LiTBRATUBB.— Besides the references already given, Wellh. Bitt. 112,110; .Montefiore, lliM. Lect. ^lnilex)■, Smend, .^ «(<!«(. Rel.-tlrich. 139 f., 279, 3:(a-.

332 ; Nowock, A rrh. ii. 14rV144 ; Speaker's Comm. on Ex. p. 339 ff.; Buxtorf, 5ymj<7. y«d. c. l(^-ll : Kalisch, Comm. mi Ez. i35&-363 (with information on Jewish oaages): \Vtiniit:ixe,ErlatUeruiiader Evann. aus Tatm. u. Midr. ioQ Mtl22. 11' etc.); Schiirer (Index) ; Edersheim, Li.feand Times, 11. 62-62, 182, 774 IT.; Malmonides (d. 1204). Bilchoth f!hali- bdth (' rules for the sabbath '), in his i'ad hdzdkah (ed. 15.^0, i. tol. 7711., ed. 1702, i. fol. 13y6ff.); §§ 242-410 of part iii_.

(i-allcd 'Orah hayyim)ot R. Joseph Karo'6(d. lb75)Shtithdn'Ariikh{a manual of Jewish usaires ; often reprinted, e.rr, I 'anzig, 1845 ; in Lowe's abridged tr. iii. [llamburp, 1839] p. 49 ff.); Abrahams, Jeuni/i Lije in Mid. Ages (Index) ; J. A. llessey, Sunday, iu oriijin, history, and present oi/liyation (B.-xinpton Lcct. (or 1860 ; latest ed. 1SS9). S. K. DRIVEB. SABBATH DAY'S JODRNEY (Talmndic oinn* I??'')- — Au expression found but once in the Bible, Ac 1" (aa^^arov . .

oSdf), where the Mount of Olives is said to be a Sabbath day's journey from Jerusalem. The expression immediately suggests some well-known regulation fixing the distance which might be travelled on the Sabbath, and, by implication, defines tliis distance as between five and six furlongs ; for, according to Josephus in liis Ant. (XX. viii. 6), the Mount of Olives is five fur- longs from Jerusalem, wliile in his BJ (V. ii.

3) it is stated to be six, the variation being perhaps due either to the fact that the distance lay between the two, or to the fact that the older Hebrew ell was rather shorter than the later one. What the text suggests is quite in harmony with extant Itabbinical regulations, which, therefore, in this case exhibit not merely (as they so often and so misleadinglv do) what ought to be, but what actu- ally waa.

rims, in the Jerusalem Targum, tlio command in Ex IG-"" appears in the form, ' And let no man go walking from his j)Iace beyond 2000 ells on the seventh day'; and in the "Targum on Ku 1" Naomi saye to fiuth, 'We are commanded to keep Sabbaths and festivals, and not to walk be)'onu 2000 ells'; and this regulation is supple- mented with many ritualistic details in the Mislina tractate'£ru6tn. Occa.sional variationsf from this generally accepted measurement!

— as, for ex- ample, tlie greater Sabbath day's journey of 2800 ells, the medium one of 'JuiiO, and the .smaller one of 1800— are merely the freaks of individual Rabbis. The evolution of the regulation can be traced with some approximation to certainty. The liahbis seem first to have generalized the prohibition directed in Ex 16* against a man's ' going out of his place' on the Sabbath to gather the manna, • See Levy, NHWD, s.v. cmn (vol. Iv. p. 6371>). t Nowock {Lehrb. d. llrh. Archaol. i.

202) gives as his opinion that the Sabbath (ovirney pr<»biib]y corresponded to the K^.'yi)tian measure of loon double 'mips, and q\iote.H from ZiKkerniuiin the tradition in the Talmud that it was '20(M» Kfc/^jf, explainiuk' the 2W10 ells elsewhere by /!uckeruiann's statenunt that in the Tal- mud ell and step are quite commonly made the same ; and the Bkbbotb Journey (Nowack adds) Is sonietimes called mil ('j'lp) ■—that Is, fMXjtt. Jerome has another measurement. In his BpiMt.

ad Atijanam qxtcest. x. we And: 'They are accustomed to answer ond say " liaruchibos and Simeon and Hillcl, our mastem, have handed down to us that we should walk 2000 feet (pedes) t,n the Sabbath.'" : (Iriiten (fl« I'rincipiis, Iv. 17) says that the Jews held 2000 •lis (}<rx>x^«/r *'X^) to bo each moo's ' place ' (t»«**) (on the Mbbolh).

and then to have deduced the 2000 ells from the distance ordained (Jos 3') to be between the people on the march and the ark in front of them ; or, aa some suppose, from the distance between the tabernacle in tlie wilderness and the outermost part of the camp ; but, jirobablj-, the case of the taoer- nacle was only an imaginary liabbinical inference from that of the ark.

By the ' analogy ' in the use of mal;(im, ' place,' in tx 10'-^ and iu Ex 21" — where the ' place is a Levitical city of refuse with borders extending (it was alHrmed) 2000 ells from the walls (Nu 35')— the man's 'place' of Ex 16=» became, in due course, the city in which he dwelt, together with its borders measuring 2000 ells straight out fiom the sides of the rectangle hypo- thetically constituting the city.

(This measure- ment seems, from Nu 35*, with its 1000 ells, to have been an exegetical mistake : the 2000 ells appar- ently refer to each side of the larger rectangle cir- cumscribing the borders). According to GLnsburg (Kitto's Cyclop., art. 'Sabbath Day's Journey '), it was argued that ' if one who committed murder accidentally was allowed to undertake this journey of 2000 yards (ells?) on a Sabbath without violating the sanctitj' of the day, innocent people rai^ht do the same.'

Compare also J. Lightfoot on Lk 24°'', and his quaint remark on the ' pleasant art [the Rabbis] have of working anything out of anything.' This Rabbinical regtiiation, being obviously and often inconvenient, was not allowed seriously to hamper 'the movements of the Jews. They secured, legally, a wider freedom by a simple device, which « as called the ' connexion of boun- daries' or the 'amalgamation of distances.'

If a man desired to travel more than 2000 ells on a particular Sabbath day he could adapt the law to his project by carrying, before that Sabljath began, to some point within the Sabbatical limit, food enough for two meals ; he could then and there eat the one moiety and bury the other, and could thus establish a domicile (to use a modem expres- sion, a 'place within the meaning of the Act'), from which he could date his journey on the coming Sabbath. Even this precaution was not de rigueur.

He could, if he preferred, ej'e a tree or a wall at a distance of 2000 ells from the place of his actual abode and declare it his legal a!bode for the Sabbath — that is, his legal startini'-jioint for his projected Sabbath journey, provided he used words suHiciently definite as to the tree or wall, and, as Schiirer phrases it, 'did the thing thoroughly ' {HJP II. ii. 122, quoting'£niii7i, iv. 7). J. Massie.