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1
Bauks, Michaela. "Le Shabbat : un temple dans le temps". Études théologiques et religieuses 77, nr 4 (2002): 473–90. http://dx.doi.org/10.3406/ether.2002.3707.
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In the Sacerdotal Works, the Sabbath is regarded as the seventh day that has come to replace the old festival celebrating the full moon, since the days of exile. Such a shift in meaning appears to have occurred for the first time in this very work. It becomes rather striking if one compares it with the Book of Ezekiel where the Sabbath remains mostly secondary. Ezechiel himself may have regarded the Sabbath as a full moon festival and the occurrences of weekly Sabbaths in his Book were presumably the result of later rewritings. According to Michaela Bauks, the Sacerdotal Works established the weekly celebration of the Sabbath at the time of exile.
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Rogers, SandyJo D. "Sabbath as creation care". Review & Expositor 119, nr 3-4 (listopad 2022): 237–44. http://dx.doi.org/10.1177/00346373231162870.
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The priestly account of creation in Gen 1:1-2:3 provides the basis for the weekly Sabbath, centering the command to rest in God’s creative activity. The Ten Commandments not only require that servants be allowed to rest but also extend this requirement to those animals that are dependent on and work for humans (Exod 20:8-11; Deut 5:12-15), connecting the Sabbath to both social justice and creation care. The Sabbath principle is connected to care for the poor in laws that extend the pattern of rest from days to years. After 6 years of work, slaves are released (Exod 21:1-6; Deut 15:12-18), debts are forgiven in a universal seventh year (Deut 15:1-11), and fields are left fallow for the poor of the land and the beasts of the field every seventh year (Exod 23:10-11). The Holiness Code (Lev 17-26) uses the Sabbath principle as an organizing factor in Israel’s life and calendar. For the Holiness Code, the Sabbath year is a Sabbath of the land. The Sabbath Year is a call to creation care for the earth itself, and, should humans fail in their duty, God asserts that the land will be allowed its Sabbaths without humans.
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Ledesma, Jan Raen Carlo Mijaro. "REINFORCING AND REPULSING THE STAGES OF LIFE’S WAY: A KIERKEGAARDIAN READING OF PHILIP ROTH’S SABBATH’S THEATER (1995)". International Journal of Humanity Studies (IJHS) 6, nr 2 (21.02.2023): 213–27. http://dx.doi.org/10.24071/ijhs.v6i2.3768.
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This paper unveils the postmodernist patina of Philip Roth’s novel Sabbath’s Theater through the affairs of its main character Morris “Mickey” Sabbath—a 64-year-old puppeteer who finds absolute delight in pursuing the base pleasures of life and one who also indulges himself in the American world bringing him to a state of alienation and destruction. We attempt to present Sabbath as the “aesthete” who greatly wallows in the fleshly pleasures of life. His sexual trysts generate the grounds for discoursing on the matter of sex as a potent postmodern site of disorder, self-cognizance, and reflexivity that leads towards annihilation of the self. In our analysis, we present him akin to an animal wallowing in base pleasures. Bounded by the “finite” from the perspective of the philosopher Soren Kierkegaard, his sexual trysts, ethnic displacements, and the juggling between home (Jewish origins) and host (American landscape) are factors that make it not possible for Sabbath to acquire a true self. Capitalizing on the descriptive-analytical research design, the paper leans on the critical concepts expounded by the philosopher Soren Kierkegaard particularly his three stages of life and the discourse on finitude in further making sense of Mickey Sabbath’s untamed pursuit of worldly desires. We present Sabbath greatly wallowing in the aesthetic stage of life. The ethical and religious stages are depicted only as specters that persistently confront the novel’s hero. The findings highlight Sabbath as the aesthete and pleasure-seeker who wallows in sexual pleasures as well as the person who immerses himself in art and other intellectual pursuits. All the worldly feats that affect the disposition of Sabbath compel him to spurn the ethical stage. This leads to the assertion that there is no commitment to virtue and integrity on the part of the Sabbath that can lead to the religious stage of life.
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Sharon, Nadav. "The Conquests of Jerusalem by Pompey and Herod: On Sabbath or »Sabbath of Sabbaths«?" Jewish Studies Quarterly 21, nr 3 (2014): 193. http://dx.doi.org/10.1628/094457014x14056845341069.
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Falk, Daniel K. "Liturgical Progression and the Experience of Transformation in Prayers from Qumran". Dead Sea Discoveries 22, nr 3 (3.11.2015): 267–84. http://dx.doi.org/10.1163/15685179-12341362.
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A distinctive feature of the prayer collections found at Qumran is that they have different prayers for each day of the week, month, Sabbath, festival, purification ritual, and so on. In the cases of the Words of the Luminaries and the Songs of the Sabbath Sacrifice, these different prayers construct a liturgical progression over the course of the cycle. I argue that this is to engender a progressive religious experience among the worshipers: over the course of the week towards confident approach to God in preparation for Sabbath, and over the course of Sabbaths in the quarter towards ritual transformation. Moreover, I propose that the Daily Prayers and Festival Prayers may also form an intentional liturgical progression over the cycle. If so, I would also suggest that in the liturgical cycle as a whole, there is in the daily ritual scripted experience of the larger cycles.
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Laoly, Nepho Gerson. "Tahun Sabat dan Tahun Yobel dalam Imamat 25". IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 3, nr 2 (31.10.2022): 150–65. http://dx.doi.org/10.46305/im.v3i2.130.
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The Sabbath and Jubilee years already existed in Ancient Israel, first recorded in Leviticus 25. Explanation is needed in distinguishing the Sabbath and Jubilee in Leviticus 25 from the Sabbaths in other texts. The existence of differences in understanding of the Sabbath such as the value of the Sabbath from only one heart to one year needs to be explained clearly. Using the method of exegesis by looking at the grammar and history of Leviticus 25 is useful for entering into the Sabbath and Jubilee Year laws. The Sabbath and Jubilee laws were used as a period of rest for farmland, farmland, property rights, and debt slaves. The word abaton (שַׁבָּת֥וֹן) is a term to stop all activities at a predetermined time. ten years is often achieved as the fiftieth year, but the Jubilee year lasts forty-nine days, in the seventh month only the tenth of the Israelite calendar. AbstrakTahun Sabat dan Tahun Yobel sudah ada di masa Israel Kuno, tercatat pertama sekali di Imamat 25. Penjelasan diperlukan dalam membedakan Sabat dan Yobel di Imamat 25 dengan Sabat di teks lainnya. Adanya perbedaan pemahaman Sabat seperti nilai waktu Sabat mulai hanya satu hati menjadi satu tahun perlu dipaparkan dengan jelas. Menggunakan metode eksegese dengan melihat gramatika dan historis Imamat 25 berguna untuk masuk ke dalam hukum Tahun Sabat dan Tahun Yobel. Hukum Sabat dan Yobel telah digunakan sebagai masa beristirahat bagi tanah pertanian, pengembalian hak kepemilikan tanah, dan pembebasan para budak hutang. Kata Šabaton (שַׁבָּת֥וֹן) menjadi istilah untuk berhenti dari segala aktifitas pada masa yang telah ditentukan. Kendati Yobel sering dipahami sebagai tahun ke lima puluh, tetapi tahun Yobel hanya berlansung selama empat puluh Sembilan hari, pada bulan ketujuh hari ke sepuluh kalender Israel.
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Zacca, Donnette. "Sabbath". Cultural and Pedagogical Inquiry 11, nr 3 (6.01.2020): 135–36. http://dx.doi.org/10.18733/cpi29510.
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Photo entitled “Sabbath” featuring an elegantly dressed church goer as she makes her way to church along the beach, reflective and unhurried, amidst the fishing boats, with a describing statement from the artist.
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Domina, Lynn. "Sabbath". Prairie Schooner 78, nr 2 (2004): 145. http://dx.doi.org/10.1353/psg.2004.0072.
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Wohlfeld, Valerie. "Sabbath". Christianity & Literature 60, nr 4 (wrzesień 2011): 612. http://dx.doi.org/10.1177/014833311106000407.
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SCHAFER, A. RAHEL. "Rest for the Animals? Nonhuman Sabbath Repose in Pentateuchal Law". Bulletin for Biblical Research 23, nr 2 (1.01.2013): 167–86. http://dx.doi.org/10.2307/26424677.
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Abstract Israel's legal material embodies care for nonhuman creatures. In comparison to the Decalogue, the concept of animal Sabbath rest is broadened in motivation, definition, and scope in each of the other sections of law. Exodus 20:8–11 provides the definition of Sabbath rest: animals are to do no work on Sabbath just like humans. Deuteronomy 5:12–15 expands the motivation for the Sabbath: rest for all laborers and domestic animals; deliverance from Egypt and oppression. Leviticus 25:2–7 expands the scope of Sabbath rest: Sabbath food is even for wild animals, and Sabbath rest is also for the land. The paradigm shift of Exod 23:10–12 expands the definition (animal rest is like God's rest), the scope (provision for the disadvantaged/rest for all workers), and motivation (in order that animals and servants may rest) of Sabbath rest. Other biblical passages shed further light on nonhuman Sabbath repose, as well as implying contemporary responsibilities for all humans regarding animal rest and care.
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Droge, A. J. "Sabbath Work/Sabbath Rest: Genesis, Thomas, John". History of Religions 47, nr 2/3 (listopad 2007): 112–41. http://dx.doi.org/10.1086/524206.
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Gusarova, Ekaterina V. "Little Known Aspects of Veneration of the Old Testament Sabbath in Medieval Ethiopia". Scrinium 13, nr 1 (28.11.2017): 154–58. http://dx.doi.org/10.1163/18177565-00131p13.
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The Church of Ethiopia did observe both the Old Testament or the Jewish Sabbath and its Christian counterpart. This practice became one of the distinctive features of the Ethiopian Christianity. In various periods of its history the problem of veneration of the Jewish Sabbath provoked a lasting controversy among the country’s clergy. It was under the reign of the King Zär’a Ya‘ǝqob (1434-1468) that the observance of both Sabbaths became the officially accepted by the Ethiopian Church and the State. However, some evidences of this custom can be traced for many centuries before. Following the Confession of faith of the King Claudius (1540-1559), the priority was given to the celebration of Sunday. The author of the article was fortunate to discover several cases of the preferential veneration of Sunday during a military campaign of 1781, described in the chronicle of the King Täklä Giyorgis I.
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Wolfteich, Claire E. "Sabbath Stillness: Thoughts of a Lingering God". Spiritus: A Journal of Christian Spirituality 24, nr 1 (marzec 2024): 146–59. http://dx.doi.org/10.1353/scs.2024.a924578.
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Abstract: The time is ripe for a fuller exploration of Sabbath within the field of Christian spirituality studies. Sabbath bears on several topics important to this field, including prayer, liturgy, time, justice, work, ecology, and interreligious dialogue. While many aspects of Sabbath are relevant to spirituality studies, this essay addresses contemplative dimensions of Sabbath and the potential for deepening more communal understandings of contemplation in dialogue with Jewish thought and practice. The consideration of contemplative dimensions of Sabbath unfolds in three movements: lingering, seeing , and stilling . It ends with a note about the eschatological dimension of Sabbath.
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Yang, Zheng. "Identity Transplantation: A Psychoanalysis of “Puppetness” in the Novel of Sabbath’s Theater". English Language and Literature Studies 7, nr 1 (8.02.2017): 65. http://dx.doi.org/10.5539/ells.v7n1p65.
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Set against the backdrop of the lower class in America, the novel Sabbath’s Theater, which can be interpreted as a “memory’s museum of earthly blight” (Roth, 1996, p. 353), unveils a panorama of how an innocent and ingenuous boy degenerates into a dissolute and lascivious puppeteer. Mickey Sabbath, the protagonist of the novel, is described as a decadent libertine whose lustful cupidity does not subdue in the wake of his ongoing senility. Working as a puppeteer, Sabbath shrewdly turns his fingers into a pragmatic tool of subsistence and more sardonically, a licentious hook of sexuality. He epitomizes every desperate and listless loser who languishes in a dilemma between life and death. However, the law of nature has no mercy for the defeated. Like “one of billions who has grown old, ugly and embittered” (Roth, 1996, p. 143), Sabbath, at the age of sixty four, is confronted with a battery of crises—he becomes “wifeless, mistressless, penniless, vocationless and homeless” (Roth, 1996, p. 142). Enveloped in desperation and fatalism, Sabbath sets foot upon a journey toward the ultimate destination of death, during which he recalls his “motherless” childhood, his disillusioned adolescence, his youthful debauchery in whorehouses, and his irrevocable self-abandonment to puppets and women. Philip Roth compares puppetry into a “faultlessly rendered duet” (Roth, 1996, p. 438), shedding light on the cohesive juxtaposition of two divergent identities in a puppet show. This research focuses on why and how Mickey Sabbath’s outrageous abuse of identity transplantation becomes a scourge of his perversion. The concept of “puppetness” is introduced in this paper to account for the quasi-human attributes of puppets and the trinity relationship among puppets, puppeteers, and audiences. The distinctive power of puppets in emotional appeal makes them a soul-stirring agent that mediate through performers and audiences. Psychoanalysis is expected to be an optimal theory to approach to “puppetness” in this empathetic scenario.
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Dwiky Mulyono, Antonius, i Alvyn C. Hendriks. "Sabbath Observance: Social Analysis in the Context of Community Welfare". Syntax Idea 6, nr 4 (29.04.2024): 1785–94. http://dx.doi.org/10.46799/syntax-idea.v6i4.3178.
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Discusses the importance of Sabbath observance in both social and spiritual contexts. Sabbath, the day of rest ordained by the Law of God, provides time for humans to rest, worship, and connect with others. The practice of Sabbath observance not only holds spiritual implications but also economic and social ones. Sabbath observance restricts economic activities, thus aiding in reducing social disparities temporarily. Furthermore, Sabbath strengthens brotherhood and unity within communities. The concepts of the Sabbatical Year and the Year of Jubilee also bring forth positive social implications, including debt release and emancipation of slaves, providing opportunities for the less fortunate. Hence, Sabbath observance has a positive impact on societal well-being
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Verdianto, Yohanes. "Reasons of How Adventists Pioneers Accepted the Truth about Sabbath (1844-1863)". Abstract Proceedings International Scholars Conference 7, nr 1 (18.12.2019): 1908–26. http://dx.doi.org/10.35974/isc.v7i1.865.
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Introduction: Seventh-day Adventist Church (SDA) emerged as a denomination in the nineteenth century amid Sunday’s observance domination. The majority of the SDA pioneers are Sunday keepers. The seventh-day Sabbath was first brought to the Millerite Adventists by Rachel Oakes. She is a member of the Seventh-day Baptist who joined the Millerite Adventists. The first time the seventh-day Sabbath was introduced in Millerite Adventists, there was upheaval and conflict. But finally, a group of Sabbatarian Adventists was formed which kept the seventh-day Sabbath. This group finally became SDA Church. The purpose of this work is to find out what were the reasons for the Adventists pioneers to accept the Sabbath.
Result: This paper argued that there were four reasons why Sabbatarian Adventists received the seventh-day Sabbath. First, the Sabbatarian Adventists kept the seventh-day Sabbath because of their investigation of the Bible, which led them to abandon Sunday observance and accepted the Sabbath. Second, one of the co-founders of the SDA, Ellen G. White, confirmed that the Sabbath is related to the temple in heaven, because the Ten Commandments, including the fourth commandment, still remains there and never been eliminated. Third, the pioneers of the SDA also found that there was a connection between the Sabbath and the three angels’ messages, in which the issue will be the worship of God and its closely related to the seventh-day Sabbath. Fourth, they saw that Sabbath was related to eschatology. In this understanding, they understood that Sabbath would still be observed in the new world.
Method: This paper is a historical approach using documentary research method. For each reasons, researcher utilizes primary resources. Secondary resources are employed only to see current opinions about the issue.
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Williams, Peter, i John Michael Cooper. "Sabbath Observance". Musical Times 148, nr 1901 (1.12.2007): 110. http://dx.doi.org/10.2307/25434505.
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Rees, Robert. "Sabbath Baptism". Dialogue: A Journal of Mormon Thought 46, nr 2 (1.07.2013): 96–97. http://dx.doi.org/10.5406/dialjmormthou.46.2.0096.
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Antine, Sarah. "The Sabbath". Bridges: A Jewish Feminist Journal 12, nr 1 (kwiecień 2007): 115. http://dx.doi.org/10.2979/bri.2007.12.1.115.
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Blevins, Kent. "Observing Sabbath". Review & Expositor 113, nr 4 (listopad 2016): 478–87. http://dx.doi.org/10.1177/0034637316670952.
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Fortin, Denis. "Sabbath Rest". Expository Times 131, nr 6 (marzec 2020): 281–82. http://dx.doi.org/10.1177/0014524620906106.
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Jacques, Rob. "Sabbath Poem". Prairie Schooner 85, nr 3 (2011): 141–42. http://dx.doi.org/10.1353/psg.2011.0113.
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Crawford, Jason. "Sabbath Reading". Christianity & Literature 70, nr 3 (wrzesień 2021): 202–11. http://dx.doi.org/10.1353/chy.2021.0026.
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Abstract: This essay considers the spiritual practices involved in literary reading. Literary texts ask readers to speak in voices not their own, to enact identities and temporalities beyond the ones we inhabit in the everyday. Those practices of enactment have much in common with Jewish and Christian Sabbath practices, in which celebrants likewise enact forms of life from beyond the economy of the present age. Imagining literary reading as a kind of Sabbath practice might help us to think in fresh ways, in our own present moment, about the forms of freedom, generosity, and renewal that our literary work makes possible.
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Paterson, Laura. "The Witches’ Sabbath in Scotland". Proceedings of the Society of Antiquaries of Scotland 142 (30.11.2013): 371–412. http://dx.doi.org/10.9750/psas.142.371.412.
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There are ample surviving references in the witchcraft trial material to indicate that the witches' sabbath became an important feature of the crime of witchcraft in Scotland. Comparison of the trial material has revealed numerous discrepancies between individual and group accounts of the witches sabbath. The frequent inability of the witches to agree upon a time, date or place that the witches' sabbath took place have indicated that, in the case studied, the witches' sabbath was not a genuine historical event. Elite beliefs and ideas about the witches' sabbath were frequently introduced during interrogations, and certainly left their mark upon the witchcraft records. However the examination process was often a negotiation between witches and their interrogators, and as such allowed many witches to incorporate their own beliefs and ideas into their descriptions of the witches' sabbath. Close reading of the trial material, combined with an analysis of contemporary presbytery records and popular ballads, provides evidence that many witches were drawing upon popular beliefs about fairies, magic and the supernatural, as well as their experiences at real life celebrations and festivities, to compose their descriptions of the witches' sabbath. The majority of confessions that contain descriptions of the witches' Sabbath are the product of this interrogation and negotiation process, but this research has also explored the possibility that the witches' Sabbath might have been a real visionary experience for some witches, and that these visionary experiences were fantasies induced by psychological trauma, or a waking or sleeping vision similar to those experienced by tribal shamans. This research has demonstrated that may pre-existing popular beliefs contributed to the formulation of the witches' descriptions of the witches' Sabbath and also stresses the importance of the influence of the interrogation process on the initial presence of the witches' sabbath in confessions. Although this research has been carried out within the context of Early Modern Scotland, it is likely to have wider implications for the study of the witches' sabbath in a European context.
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Suereth, Russell. "Appreciating Everydayness through the Sabbath: An Open Pathway". International Journal of Culture and History 10, nr 2 (28.09.2023): 28. http://dx.doi.org/10.5296/ijch.v10i2.21282.
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This article addresses our disconnect from the Sabbath and the everyday aspects of our daily lives. In our modern world, we neglect the Sabbath and the everyday. Through our industrial and technological cultures, our striving toward progress and material wealth hides the meaning we seek in our daily lives. The article describes the everyday in the context of the Sabbath. However, the article is not limited to a particular religion or any religion. The article's purpose is to open the ideas of the Sabbath to everyone so that more people may value the everyday aspects of their lives. This research suggests that greater awareness and participation in the Sabbath can lead to an appreciation of our everyday lives and enable meaningful experiences. The research considers literature in the context of everydayness. Accordingly, it employs literature that references our daily lives, or that could be twined into the structure of the everyday. The article describes the everydayness of our daily lives and how everydayness enables us to flourish. It shows how we neglect the Sabbath and everydayness in our hectic world. The article also discusses how the respite and rhythm of the Sabbath benefit us. Lastly, a reading depicts the close association of the Sabbath and our everyday lives. The reading is an example of participating in the Sabbath and suggests that such an engagement can lead toward greater awareness of the everyday.
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Langhu, Koberson. "Church Fathers on the Sabbath and Sunday". Jurnal Koinonia 14, nr 2 (31.12.2022): 141–59. http://dx.doi.org/10.35974/koinonia.v14i2.2988.
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Christians do not share the same view about the seventh day Sabbath and Sunday. A minority of Christians considers the Sabbath as still binding while a large majority dismisses it. For the latter, the cessation of Sabbath observance is traced back to the apostles. They believe that Sunday has replaced the Sabbath on account of Christ’s resurrection. However, the New Testament and historical documents reveal that the eclipse of Sunday over the Sabbath did not begin with the apostles. This means that the change must have occurred sometime after the apostles. A group of significant church leaders and theologians called church fathers arose in the second century onward whose theological understanding had profound impact on the Christians. What were their understanding of the Sabbath and Sunday? Should their understanding be accepted as normative for Christians today? This study is based on literary research methodology. The findings clearly indicate that in the understanding of most church fathers, Sunday had eclipsed and replaced Sabbath in importance and practice for Christians.
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HAGNER, DONALD A. "Jesus and the Synoptic Sabbath Controversies". Bulletin for Biblical Research 19, nr 2 (1.01.2009): 215–48. http://dx.doi.org/10.2307/26424047.
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Abstract The historicity of the Sabbath-controversy passages passes a variety of tests including historical plausibility, dissimilarity, and multiple attestation. These passages find a natural place in Jesus' encounter with the Pharisees. The plucking of grain on the Sabbath and the Sabbath healings could not but raise the ire of the Pharisees, who thought of themselves as the guardians of the law. Since the Sabbath was an anticipation of the eschaton, Jesus regarded it as the perfect day for bringing wholeness to those in need. These Sabbath deeds are an indispensable part of the kingdom he brings, and thus they point to his messianic mission, his authority, and his identity. Thus, as with the question of Jesus' view of the law itself, so too the Sabbath controversies find their final explanation in matters of Christology and eschatology.
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Budhi, Samgar Setia. "Makna Teologi Istirahat Dan Perkembanganya Dalam Kitab-Kitab Kanonik". Predica Verbum: Jurnal Teologi dan Misi 1, nr 2 (30.12.2021): 138–54. http://dx.doi.org/10.51591/predicaverbum.v1i2.27.
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Theology of Rest emerged when scholars became interested in research on the sabbath. This is because the understanding of Jews, Christians and some Christian factions have different views on the meaning of the Sabbath. Although the debate over the legality of the Sabbath has reached a point where it depends on the meaning believed by each of these groups, it is necessary to conduct research on the basic meaning of the Sabbath and its development in canonical books. Thus, the theology of rest is built not only on a cultural basis, but on the revelation of God's Word. Topical analysis and intertextual texts will shed light on the basic meaning and development of the idea of the Sabbath in building a theology of rest. Finally, a theological formulation of the rest (sabbath) is based on careful analysis of biblical texts.
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Bawaulu, Mutiarni, i Yudi Handoko. "TINJAUAN TEOLOGIS TENTANG SABAT BERDASARKAN KELUARAN 16:1-36 DAN IMPLIKASINYA BAGI GEREJA BETHEL INDONESIA HILISONDREKHA, TELUK DALAM". Alucio Dei 6, nr 1 (29.03.2022): 37–48. http://dx.doi.org/10.55962/aluciodei.v6i1.55.
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The research in this thesis is motivated by the application of observing the Sabbath day, the congregation needs to understand and understand the Sabbath based on Exodus 16:1-36, the Sabbath is a day that God has given to humans to stop working, with the aim of humans enjoying themselves for six months. working day, and besides that God has also given this rest to humans so that humans remember the goodness of God while living on this earth, through fellowship in God's house or worship on the Sabbath. Seeing the importance of an observance in observing the Sabbath and understanding the congregation in observing the Sabbath, the congregation needs to know the meaning of the Sabbath which is based on Exodus 16:1-36. This study uses a qualitative method with a case study approach. Case studies or case studies are part of a qualitative method that wants to explore a particular case in greater depth by involving the collection of various sources of information. After conducting research and obtaining the results of interviews from the cases studied, the researchers used a descriptive approach to describe, explain and describe the data that had been obtained by the researchers from the interviews. The research findings in this thesis can be trusted for the validity of the data because they have gone through a scientific research process. The results of this study obtained data stating that the members of the Indonesian Bethel Church, Hilisondrekah, Teluk Dalam, did not understand the meaning of the Sabbath in observing the Sabbath.
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Bawaulu, Mutiarni, i Yudi Handoko. "TINJAUAN TEOLOGIS TENTANG SABAT BERDASARKAN KELUARAN 16:1-36 DAN IMPLIKASINYA BAGI GEREJA BETHEL INDONESIA HILISONDREKHA, TELUK DALAM". Alucio Dei 6, nr 1 (29.03.2022): 37–48. http://dx.doi.org/10.55962/aluciodei.v6i1.55.
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The research in this thesis is motivated by the application of observing the Sabbath day, the congregation needs to understand and understand the Sabbath based on Exodus 16:1-36, the Sabbath is a day that God has given to humans to stop working, with the aim of humans enjoying themselves for six months. working day, and besides that God has also given this rest to humans so that humans remember the goodness of God while living on this earth, through fellowship in God's house or worship on the Sabbath. Seeing the importance of an observance in observing the Sabbath and understanding the congregation in observing the Sabbath, the congregation needs to know the meaning of the Sabbath which is based on Exodus 16:1-36. This study uses a qualitative method with a case study approach. Case studies or case studies are part of a qualitative method that wants to explore a particular case in greater depth by involving the collection of various sources of information. After conducting research and obtaining the results of interviews from the cases studied, the researchers used a descriptive approach to describe, explain and describe the data that had been obtained by the researchers from the interviews. The research findings in this thesis can be trusted for the validity of the data because they have gone through a scientific research process. The results of this study obtained data stating that the members of the Indonesian Bethel Church, Hilisondrekah, Teluk Dalam, did not understand the meaning of the Sabbath in observing the Sabbath.
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Miller, Yonatan S. "Sabbath-Temple-Eden". Journal of Ancient Judaism 9, nr 1 (19.05.2018): 46–74. http://dx.doi.org/10.30965/21967954-00901004.
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Despite repeated biblical mentions of the sanctity of the Sabbath and numerous imperatives to keep the day holy, there is little in rabbinic writings on the Sabbath reflecting these facets of the day’s observance. In contrast, Jewish writers from the Second Temple period and members of the Samaritan-Israelites actively sanctified the Sabbath by maintaining the day in a state of ritual purity. In this article, I reassess the exegetical and theological origins of this latter practice. I illustrate how non-rabbinic writers were attuned to the web of biblical connections between Sabbath, Tabernacle/Temple, and Eden, which they understood as bringing the Sabbath into the realm of cultic law. Just as access to the Temple demanded the ritual purity of the entrant, so too entering the Sabbath day. This “spatialization” of ritual time coheres with other known extensions of the domain of Temple laws. With these findings as a backdrop, I present the previously unexplained ritual purity tangents attested in Mishnah Shabbat as both responding to, and dismissing, the sectarian practice. This move coheres with an additional phenomenon, whereby the rabbis systematically disengaged the imperative to sanctify the Sabbath from the people. Whereas Jewish theologians see in the rabbinic Sabbath a temporal Temple, such an understanding is foreign to rabbinic literature and instead finds its best articulation in sectarian sources.
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Meyer, Barbara U. "Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?" Religions 13, nr 8 (12.08.2022): 736. http://dx.doi.org/10.3390/rel13080736.
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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.
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Burnside, Jonathan. "‘What Shall We Do with the Sabbath-Gatherer?’ A Narrative Approach to a ‘Hard Case’ in Biblical Law (Numbers 15:32-36)". Vetus Testamentum 60, nr 1 (2010): 45–62. http://dx.doi.org/10.1163/004249310x12597406253283.
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AbstractThis article puts forward an alternative reading of Num 15:32-36 which takes seriously the fact that the cognitive structures that go into reading the biblical Sabbath laws are narrative and visual, rather than semantic and literal. This ‘narrative’ reading sees ‘food production’ as the typical case of ‘work’ and sees ‘food production on the Sabbath’ as the ‘paradigm case’ of Sabbath-breaking. Against this background, Num 15:32-36 is a hard case because the Sabbath-gatherer’s behaviour is sufficiently far removed from the paradigm of food production to raise the question of whether the Sabbath laws could be used to resolve the problem. The uncertainty ensures that the case must be resolved by the parties concerned and since, unusually, God is the only offended party, only God can determine whether capital punishment applies and, if so, the form it should take. Ultimately, the offender’s behaviour is judged to be sufficiently close to the paradigm to deserve death because it evokes Israel’s experience of total servitude in Egypt. ‘Sabbath-gathering’ reflects a desire to return to the economic conditions associated with Pharaoh’s rule and thus signifies the rejection of YHWH’s lordship.
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McLaughlin, SJ, Brett. "Recovering the Sabbath:". Lumen et Vita 10, nr 2 (14.07.2020): 26–37. http://dx.doi.org/10.6017/lv.v10i2.12497.
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This paper advances that the religion-state model of cooperationism would allow for civil legislation to protect the Sabbath. Unfortunately, the models of separation or accommodationism have predominated in the U.S. since the Bill of Rights. However, the cooperationist regime, such as in Germany, recognizes the universal common good present in religious legislation. The cooperationist model is present in most European countries; it readily preserves democracy. The Judeo-Christian tradition may be the source of advocacy for Sunday closing laws, yet a weekly rest from the economy serves all citizens.
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Miller, Yonatan S. "Sabbath-Temple-Eden". Journal of Ancient Judaism 9, nr 1 (15.01.2018): 46–74. http://dx.doi.org/10.13109/jaju.2018.9.1.46.
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Cushman, Stephen. "Perhaps One Sabbath". Literary Imagination 19, nr 3 (27.10.2017): 232. http://dx.doi.org/10.1093/litimag/imx067.
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Disch, Tom. "A Sabbath Prayer". Theology Today 50, nr 2 (lipiec 1993): 285. http://dx.doi.org/10.1177/004057369305000212.
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Bruteau, Beatrice. "The Great Sabbath". New Blackfriars 71, nr 836 (marzec 1990): 132–40. http://dx.doi.org/10.1111/j.1741-2005.1990.tb01395.x.
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Geller, Stephen A. "Manna and Sabbath". Interpretation: A Journal of Bible and Theology 59, nr 1 (styczeń 2005): 5–16. http://dx.doi.org/10.1177/002096430505900102.
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Dunlap, Jayne Jennings. "Sacred Sabbath Space". Journal of Christian Nursing 41, nr 3 (10.06.2024): 139. http://dx.doi.org/10.1097/cnj.0000000000001173.
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Huntley, Eritha, i Carol Barnes‐Reid. "The feasibility of Sabbath‐keeping in the Caribbean hospitality industry". International Journal of Contemporary Hospitality Management 15, nr 3 (1.06.2003): 172–75. http://dx.doi.org/10.1108/09596110310470230.
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This article addresses religious tolerance for Sabbath‐keepers in the hospitality industry. The authors approach this issue by assessing the perception of managers in the Jamaican tourism industry on this topic. A major finding was that managers are reluctant to employ persons who have a strong desire to observe the Sabbath. The researchers also discovered that the law does not provide specific provisions to protect the rights of Sabbath‐keepers. Managers are, however, willing to make arrangements to facilitate these individuals whenever possible. This augurs well for students of hospitality management who desire to observe the Sabbath. More research on this topic is needed since this study is by no means exhaustive.
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Cappucci, John. "Believe, Pray, and Obey: Three Indicators of Religiosity in a Jewish Canadian Community". Canadian Jewish Studies / Études juives canadiennes 30 (5.04.2021): 115–35. http://dx.doi.org/10.25071/1916-0925.40186.
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This article examines religiosity among a sample of Jews living in Windsor-Essex County. This study uses three indicators to measure religiosity, including belief in G-d, prayer routine, and the Sabbath. The researcher interviewed fifty members of this community with an age rage between their early twenties to late eighties. The results show that the community has a somewhat moderate belief in G-d but does not pray or honour the Sabbath at comparable levels. To account for this diminished religiosity, Pippa Norris and Ronald Inglehart’s existential security theory will be applied. The article concludes that given the high degree of existential security derived from the sample’s high education level, there is little personal need to adhere to the major tenets of Judaism.
Cet article examine la religiosité parmi un échantillon de Juifs vivant dans le comté de Windsor-Essex. Cette étude se base sur trois indicateurs pour mesurer la religiosité, notamment la croyance en Dieu, la routine de prière et le sabbat. Le chercheur a interrogé cinquante membres de cette communauté dont l’âge varie entre 20 et 80 ans. Les résultats démontrent que la communauté a une croyance assez modérée en Dieu, mais ne prie pas ou n’honore pas le sabbat à des niveaux comparables. Pour rendre compte de cette religiosité diminuée, la théorie de la sécurité existentielle de Pippa Norris et Ronald Inglehart sera appliquée. L’article conclut qu’étant donné le haut degré de sécurité existentielle découlant du haut niveau d’éducation de l’échantillon, il n’est guère nécessaire, sur le plan personnel, d’adhérer aux grands principes du judaïsme.
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Joubert, S. J. "Nuwe-Testamentiese perspektiewe op die Sabbat en die Sondag". Verbum et Ecclesia 18, nr 1 (19.07.1997): 97–110. http://dx.doi.org/10.4102/ve.v18i1.1127.
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New Testament perspectives on the Sabbath and the Sunday In order to come to terms with New Testament views on the Sabbath and the Sunday, an investigation of Jewish schematizations of time and of the Sabbath in particular, around the first century A.D. is undertaken. This is followed by a discussion of relevant New Testament texts on the Sabbath and the Sunday. Finally, the available information from the New Testament is placed within the interpretative framework of the “Christ event” which inaugurated the eschaton, and which also replaced the strong emphasis on specific holy days within early Christianity. However, the Sunday was probably chosen by some early Christian groups as the most suitable day to commemorate the resurrection of Christ.
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VanderKam, James. "Genesis 1 in the Book of Jubilees ". Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, nr 1 (1.07.2022): 8–24. http://dx.doi.org/10.1515/zac-2022-0010.
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Abstract The author of the Book of Jubilees rewrote the creation stories in Gen 1–2 and fashioned them in such a way as to stress several points: the importance of the Sabbath day, the idea that God alone, without assistance, created everything, and his conviction that God and Israel, who with the elite angels are the only ones who celebrate the Sabbath, are joined in a unique relationship of which the Sabbath is a sign.
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Kelelufna, Jusuf Haries, Sipora Blandina Warella, Brayen Aliong Patty, Dery Anthon Gaszpers i Yohanis Sefwin Noya. "Misconceptions of the Sabbath as Rest: The Social Interpretation of Exodus 23:1-12 and Its Relevance". Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 7, nr 2 (22.07.2023): 133. http://dx.doi.org/10.46445/ejti.v7i2.627.
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This article is driven by the many problems related to Sunday activities and land problems in the Moluccas. According to J.H Elliott, the authors analyze the text of Exodus 23:1–12 using the social sciences critique method. Meanwhile, the theory used as an analytical tool is the Structural-Functional theory proposed by Emile Durkheim and Jean Jacques Rousseau’s social contract theory. The results of the analysis are then discussed in relation to the church context in the Moluccas. The study's results found that originally, Sabbath meant to rest within the context of work. "Work," as understood by the concept of Sabbath, means working with God in promoting social care, economic sustainability, and environmental concern. Misunderstandings of the Sabbath as Rest cause certain elements in the structure of Moluccan society not to function as they should because the Sabbath is misconstrued to perpetuate laziness, ignore others, hinder economic growth, and ignore the environment. In actuality, the Sabbath provides balance, not only balancing work with rest but also balancing rest with work. The Sabbath needs to be interpreted as 'working' in the context of communion with God, social care, guaranteeing economic sustainability, and concern for the environment. Local wisdom and regional culture as a social contract are still necessary in caring for humanity and preserving the territory, so such local wisdom and particular aspects of regional culture must be preserved and strengthened.
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Gbule, Ndidi Justice, i Chigozie Samuel Nwaka. "The Persistence of Igbo Worldview in the Sabbath Church Healing Liturgy and Praxis". Mission Studies 38, nr 2 (28.09.2021): 236–55. http://dx.doi.org/10.1163/15733831-12341792.
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Abstract Healing and wholeness are common motifs in religion; even as there exist different conceptions of personhood, as well as ways and means of restoring a person to wholeness and wellbeing. This paper focuses on the influence of Igbo traditional worldviews and healing liturgies in the Sabbath Church in Nigeria. Utilizing a qualitative methodology, oral interviews, and participant observation, the paper examines the extent to which Igbo healing praxis has been incorporated into the healing liturgy and practices of the Sabbath Church. Using Our Lord’s Sabbath Mission, an AIC in Nigeria, as a case study, how has the Sabbath Church valorized Igbo traditional symbols and religious categories in mediating healing? The insight resulting from this study is of great importance, particularly now that the demography of Christianity has shifted to the Global South.
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Burkemper, Elizabeth, i David C. Mahan. "The Wind’s Prayer, the World’s Sabbath: Spirit and Place in Lance Henson and Wendell Berry". Religions 12, nr 9 (30.08.2021): 697. http://dx.doi.org/10.3390/rel12090697.
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Although a vast body of poetry celebrates the natural world and addresses issues concerning the environment, it can be overlooked in the discourses of environmental activism. In this paper, we seek to demonstrate the unique contributions that poetry makes to a thoughtful, and in this case, theological, engagement with our present environmental crises. Here, we create a conversation between two poets of two different religious traditions. Cheyenne poet Lance Henson’s poem “we are a people” reimagines humanity’s self-conception in light of earthly interconnectedness from the perspective of his own Native American spiritual sensibilities. Christian poet Wendell Berry’s poem “Sabbaths IV” (1983) relocates our understanding of Sabbath beyond its liturgical designations and practices, asking us to attend to “the true world’s Sabbath”. We offer close readings of these two poems that mark the distinctions that emerge from and interact with their respective theological visions, but also where they find common ground. Through this work of reading literature theologically, we argue that these poems both refine our attentiveness to the earth as the site of religious import and consequence, and call upon readers to enact other ways of being in the world amidst the climate catastrophe that are inspired by faith and spirituality.
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De Villiers, Pieter Gideon Retief, i George Marchinkowski. "Sabbath Keeping and Sunday Observance as Spiritual Practice". STJ | Stellenbosch Theological Journal 6, nr 2 (22.01.2021): 175–200. http://dx.doi.org/10.17570/stj.2020.v6n2.a8.
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This article investigates recent interest in the spiritual practice of Sabbath keeping in the light of its history in Judaism and Christianity. It will focus, firstly, on the spiritual nature of Sabbath keeping in Biblical texts and its reception in Judeo-Christian traditions. It will spell out comprehensive, multifaceted approaches to Sabbath keeping and Sunday observance in these traditions and how dynamically these approaches were developed in terms of later contexts. The article will then analyse the positive impact of this spiritual practice on human relationships, but more importantly, its role in creating awareness of the divine presence which represents its most essential dimension. This will reveal how transformative Sabbath keeping as a spiritual practice can be in the spiritual journey, even and also in contemporary contexts. The aim of the article is to investigate insights that spirituality authors can gain from past history in order to meaningfully respond to challenges in their own context and to empower them to counter the serious consequences for the spiritual health of those who are victims of a consumerist culture. The article is by necessity merely an overview, without in-depth discussion of the detail of Sabbath in various historical phases. Important is a general trend that reflects the ebb and flow of Sabbath keeping in the course of history, its tenacity as a spiritual practice and its deeper meaning in the life of faith communities.
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Brem, Jerry. "The Origin of the Blessing over the Sabbath Light: The Shift from Obligation to Miẓvah". European Journal of Jewish Studies 14, nr 1 (1.04.2020): 149–61. http://dx.doi.org/10.1163/1872471x-11411093.
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Abstract The Geonim in Babylonia made blessing the Sabbath light the halakhah over a period from the ninth to the tenth centuries CE. A blessing with the words, “Who commanded us” makes the ritual a miẓvah. In the Talmud the Amoraim had defined kindling the Sabbath light as an obligation rather than a miẓvah. The present article discusses their reason for making this distinction. The Geonim did not make kindling the Sabbath light a miẓvah to counter the influence of the Karaite movement, as some scholars have maintained, but to mark the day of rest. To make this ruling, the Geonim had to interpret the Talmud somewhat differently from its original intent. Later, the Rishonim used a similar method to necessitate blessing the Sabbath light. This method of interpretation allowed the Geonim to accommodate the halakhah to the times while holding to tradition.
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Hartman, Laura. "Christian Sabbath-keeping as a Spiritual and Environmental Practice". Worldviews: Global Religions, Culture, and Ecology 15, nr 1 (2011): 47–64. http://dx.doi.org/10.1163/156853511x553769.
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AbstractThough the Christian observance of Sabbath-keeping has been inconsistent throughout history, the concept has become popular in devotional literature. This paper argues that because of three characteristics of Sabbath-keeping—an altered, theocentric perspective, a slower, simpler style of living, and an eschatological encounter—it may be a useful "tool" for more environmentally sensitive modes of living. Observing the Sabbath reminds Christians to view Creation as God did while resting on the seventh day in Genesis; it prompts a simplification that often has environmentally salutary effects in its lessened consumption; and it draws Christians into a shared vision of a redeemed, healed creation. The paper draws on insights from Jürgen Moltmann, Abraham Joshua Heschel, John Paul II, Seventh-day Adventists and Sabbath Economics thinkers (including Wendell Berry, Marva J. Dawn, Ched Myers, Norman Wirzba, and Richard Lowery).