(Gen 2:1 ) And the heavens and the earth were finished,and all their host. (Gen 2:2 ) And on the seventh day God completed His work which He had made. And He rested on the seventh day from all His work which He had made. (Gen 2:3 ) And God blessed the seventh day and sanctified it, because He rested from all His work on it, which God had created to make.

While the word Sabbath does not appear in the English text, it appears in the original Hebrew twice, where it is translated “he rested”. The idea of rest in the Hebrew word shabbath is a late one, and dependent on the concept of the Sabbath day rather than the other way around. The original, earlier meaning of the word is to cease, as in Genesis 8:29. The textual use of the word suggests that it also means “to sabbatize” or “to celebrate Sabbath”.

The Sabbath was necessary to preserve the week in ancient times when printed calendars were not available.Unless people were marking off the weeks by the celebration of a certainly day of the week, there could be no week. The week is not reflected in nature, as are the lunar month and the solar year. So the week is dependent on the Sabbath. So every mention of the week in the book of Genesis is an indication of the Sabbath.

The week is mentioned several times in the Flood story in Genesis 6-9 , and is probably evident even more, since the dates of the Flood story generally align with the week. The term “week” was so deeply impressed on the language of the time that it was even applied to periods of seven years as in Genesis 29:27 .

The word “rest” in Exodus 5:5 is shabbath in Hebrew. (Exo 5:5) And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

This verse suggests that during the period of slavery in Egypt the people were deprived of Sabbath rest. The first thing Moses did upon returning to Egypt was to make a Sabbath reform. This is what irritated the Pharaoh. He complained that the people were observing Sabbath instead of working.

A candid reading of the Hebrew Bible makes it very clear that the Sabbath goes back to creation, whether or not that is clear in the biased translations that we have. But the first mention of the Sabbath in the KJV is still before the giving of the law on Mount Sinai. Therefore, the claim that the Sabbath was first given in the Sinai covenant with the Jews falls flat in any case.

(Exo16:23 ) And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy Sabbath unto the LORD: bake that which ye will bake to day, and see the that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. (Exo 16:24 ) And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. (Exo 16:25 ) And Moses said, Eat that to day; for to day is a Sabbath unto the LORD: to day ye shall not find it in the field. (Exo 16:26 ) Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none. (Exo16:27 ) And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. (Exo 16:28 ) And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?(Exo 16:29 ) See, for that the LORD hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.

From this text we can be certain of the following claims: 1) Yahuwah commanded Sabbath observance; 2) Yahuwah marked the day of the Sabbath by performing the quadruple miracle of the manna: it was twice as abundant on the sixth day, the double portion did not spoil, no manna fell on the seventh day, and manna saved over on the first to the fifth days spoiled; 3) some people ignored the Sabbath and were blamed for doing so; 4) the people were not to go out and gather manna on the Sabbath.

From this we can draw the following conclusions. 1) The facts that the manna came in a double portion on the sixth day, that no manna fell on the seventh day, that the manna spoiled if saved over on other days, and that the manna did not spoil on the seventh day, demonstrates that the Sabbath is a particular day of the week and not one in seven to be chosen by an individual or a church. 2) Yahuwah demanded obedience in regard to Sabbath-keeping. It was not optional.

There are four prominent arguments against the observance of the Sabbath based on the Hebrew Scriptures. They are that 1) it refers to one day in seven, 2) that it is optional, 3) that is is a temporary ceremonial legislation, and 4) that it was for the Jews only. This text clearly demolishes the first two of these.

(Exo20:8 ) Remember the Sabbath day, to keep it holy. (Exo 20:9 ) Six days shalt thou labour, and do all thy work: (Exo 20:10 ) But the seventh day is the Sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: (Exo 20:11 ) For in six days the LORD made heaven and earth, the sea, and all that in them is,and rested the seventh day: wherefore the LORD blessed the Sabbath day, and hallowed it.

These words make up part of the Decalogue which is described as having been spoken directly and publicly by Yahuwah, Himself, to the entire group of people, numbering millions, who had left Egypt. We can be certain of the following claims in this passage: 1) The commandment refers to the weekly cycle, not just one day of it;2) the commandment specifies six days for work and the Sabbath as marked by the appearance of manna to be without work; 3) the commandment prohibits superior slaying any obligations on inferiors on the Sabbath; 4) inferiors are defined as children, employees, foreigners, and domestic animals, all of which have non-negotiable rights to be free of obligations on the Sabbath; 5) the Sabbath must be remembered during the six preceding days, so that work is organized and planned throughout the week to prevent the temptation to take care of unforeseen contingencies on the Sabbath; 6) the property owner is responsible to see that the Sabbath is kept by all those who enter on his property; 7) the divine right of imposing the Sabbath is based on the claim of divine sovereignty implied in creatorship, and having marked, blessed, and made the day sacred from creation.

From this text we can draw the conclusions that 1) the obligations and blessings of the Sabbath extend beyond the mere circumstances of the giving of the manna; 2)that the social contracts of families, employees, relations with strangers, and the use of domestic animals for labor are valid; 3) that the Sabbath is not for Israel alone, but applies to foreigners and animals; 4) that the Sabbath relates to the basic process of earning a living; 5) that the Sabbath limits the authority of superiors over inferiors.

This text demolishes the final two arguments against the Sabbath based on the Hebrew Scriptures. It is clearly a social and moral institution rather than a ceremonial one, because it affirms the rights of subordinates and limits the powers of superiors. It clearly extends beyond mere Jewish rights to human rights in general. It guarantees not only human rights, but animal rights.Given that working for a living is not limited to one tribe or people, but is a universal human necessity, to deny the non-negotiable rights implied in the Sabbath to non-Jews is incredibly biased.

While the nature of the Sabbath is obviously universal, the same can be said for its extention in time. The Sabbath cannot be logically abrogated as long as humankind is constrained to obtain food. Many consider that the Sabbath ended at the crucifixion of Christ. However, since the crucifixion of Christ did not relieve humankind of the obligation to obtain food, it cannot by nature relieve humankind of the necessity of resting from such labors as well.

(Exo31:13 ) Speak thou also unto the children of Israel, saying, Verily my Sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you. (Exo 31:14 ) Ye shall keep the Sabbath therefore; for it is holy unto you:every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. (Exo31:15 ) Six days may work be done; but in the seventh is the Sabbath of rest, holy to the LORD: whosoever doeth any work in the Sabbath day, he shall surely be put to death. (Exo 31:16 ) Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant.

The Sabbath has already been established by earlier texts as dating back to creation, as being a specific day of the week, of necessary obligation, asocial rather than ceremonial institution for all humankind for all time. This passage gives the Sabbath a completely new dimension. The new claims found in this passage are 1) that the Sabbath is a sign between Yahuwah and Israel; 2) the Sabbath functions to make Israel know that Yahuwah sanctifies or sets them apart;3) the death penalty is to be given for Sabbath-breaking; 4) the Sabbath is a perpetual covenant with Israel; 5) the new details in regard to the Sabbath given here relate specifically to Israel. Foreigners and animals are not included, as mentioned in the Decalogue.

On the basis of this information, we can draw the conclusion that there are universal aspects of the Sabbath, as mentioned in the Decalogue, and aspects of the Sabbath that are particularly applicable to Israel only. The particular is noted to be perpetual, which implies that the general must also be perpetual. The fact that there are universal and permanent aspects of the Sabbath and particular and possibly temporary aspects of the Sabbath has contributed to confusion. Christians have often been led unthinkingly to dispense with the universal and permanent on the basis of the particular and temporary.

The Decalogue is paraphrased in Moses' sermon in Deuteronomy 5, but in that case it is applied specifically to the experience of Israel. That aspect of the Sabbath is more clearly developed in the following verse.

(Exo35:2 ) Six days shall work be done, but on the seventh day there shall be to you an holy day, a Sabbath of rest to the LORD: whosoever doeth work therein shall be put to death. (Exo 35:3 ) Ye shall kindle no fire throughout your habitations upon the Sabbath day.

The new information in this passage is the prohibition of kindling fire in the house on the Sabbath day. It is not clear whether this is a general or particular aspect of the Sabbath. The association with the death sentence,however, and the inclusion in the same context as the preceding mention,suggest this to apply specifically to Israel.

(Lev19:3 ) Ye shall fear every man his mother, and his father, and keep my Sabbaths: I am the LORD your God.

This is a reiteration of the positive commands in the Decalogue. All of the others are expressed as negatives. The universal and permanent aspects of the Sabbath are reaffirmed here.

(Lev19:30 ) Ye shall keep my Sabbaths, and reverence my sanctuary: I am the LORD.

This text is ambiguous. It is not clear whether it refers to the annual festivals,the weekly Sabbath, or to one or both. But as such it can be considered are affirmation of the weekly Sabbath.

(Lev23:3 ) Six days shall work be done: but the seventh day is the Sabbath of rest, an holy convocation; ye shall dono work therein: it is the Sabbath of the LORD in all your dwellings.

The new aspect of the Sabbath here is the holy convocation. Everything else mentioned places this text in the same category as the permanent and universal aspects of the Decalogue. On the other hand, the convocation appears to be a ceremonial act. Whether this applies to the Mosaic covenant alone or to all people at all times is not clear. But surely to gather on the Sabbath day is not only appropriate to the spirit of the day, but is facilitated by the fact that we are clearly told not to work at making a living on that day. We are freed to gather for worship.

Ceremonial obligations in reference to the Sabbath and the other annual feasts of the Mosaic covenant are mentioned in Leviticus 23 and Numbers 28:9,10 . These include animal sacrifices, food and drink offerings. It is important to remember that such ceremonial obligations are described for the Sabbath in this text, because they became a point of contention in the early church. The annual festivals are referred to as Sabbaths here, as is the day of atonement in Leviticus 16, but these are distinct from the weekly Sabbath. Another ceremonial aspect of the Sabbath was the placing of the shewbread on the table in the sanctuary. (Lev 24:8 ) Every Sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant.

The partition of the Promised Land included Sabbath rest of the land in the seventh year as described in Leviticus 25 . This has no implication in regard to the weekly Sabbath. The same subject continues in the next chapter as well, but the weekly Sabbath is reaffirmed in verse two. (Lev 26:2 ) Ye shall keep my Sabbaths, and reverence my sanctuary: I am the LORD.

The final text in the books of Moses is a tragic story. (Num 15:32 ) And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath day.

The death sentence for Sabbath-breaking was confirmed by divine revelation and carried out in this case. The solemn obligation of the Sabbath was thus shown by the most telling possible case. Yahuwah was serious about the Sabbath as it was revealed in the books of Moses.

In summary, we can say that the books of Moses show the Sabbath to date from creation, to be a specific, non-moveable day of the week, the seventh, to be obligatory, to be a safe-guard for human and animal rights, to be universal and permanent, to demand that daily tasks be set as ide and to provide a regular time when people are free from daily cares to gather for worship. Besides its universal and permanent aspects, it also had a particular and temporary application to Israel, a sign of the covenant specially made with Israel, by which the death sentence for Sabbath-breaking was legislated in addition to ceremonial aspects in additional animal sacrifices, food and drink offerings, and the changing of the shewbread in the tabernacle.