Lexical Summary sabbaton: Sabbath Original Word: σάββατον Strong's Exhaustive Concordance Sabbath day Of Hebrew origin (shabbath); the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight, i.e. The interval between two Sabbaths; likewise the plural in all the above applications -- sabbath (day), week. see HEBREW shabbath NAS Exhaustive Concordance Word Originof Hebrew origin shabbath Definition the Sabbath, i.e. the seventh day (of the week) NASB Translation Sabbath (58), Sabbaths (1), week (9). Thayer's Greek Lexicon STRONGS NT 4521: σάββατονσάββατον, σαββάτου, τό (Hebrew שַׁבָּת), found in the N. T. only in the historical books except twice in Paul's Epistles; sabbath; i. e.: 1. the seventh day of each week, which was a sacred festival on which the Israelites were required to abstain from all work (Exodus 20:10; Exodus 31:13; Deuteronomy 5:14); a. singular σάββατον and τό σάββατον: Mark 6:2; ( b. plural, τά σαββάτων (for the singular) of a single sabbath, sabbath-day (the use of the plural being occasioned either by the plural names of festivals, as τά ἐγκαίνια, ἄζυμα, γενέσια, or by the Chaldaic form שַׁבָּתָא (Winers Grammar, 177 (167); Buttmann, 23 (21))): Matthew 28:1; Colossians 2:16 (Exodus 20:10; Leviticus 23:32 etc.; τήν ἑβδόμην σάββατα καλουμεν, Josephus, Antiquities 3, 6, 6; add, 1, 1, 1; (14, 10, 25; Philo de Abrah. § 5; de cherub. § 26; Plutarch, de superstitione 8); τήν τῶν σαββάτων ἑορτήν, Plutarch, symp. 4, 6, 2; hodie tricesima sabbata, Horace sat. 1, 9, 69; nowhere so used by John except in the phrase μία τῶν σαββάτων, on which see 2 below); ἡ ἡμέρα τῶν σαββάτων, Luke 4:16; Acts 13:14; Acts 16:13 (Exodus 20:8; Exodus 35:3; Deuteronomy 5:12; Jeremiah 17:21f); τοῖς σάββασιν and ἐν τοῖς σάββασιν (so constantly (except Lachmann in Matthew 12:1, 12) by metaplasm for σαββάτοις, cf. Winers Grammar, 63 (62); (Buttmann, 23 (21))) on the sabbath-day: Matthew 12:1(see above),5, 10-12 (see above); Mark 1:21; Mark 2:23; Mark 3:2, 4; Luke 4:31; Luke 6:9 (R G L marginal reading) (1 Macc. 2:38; the Sept. uses the form σαββάτοις, and Josephus both forms). On the precepts of the Jews with regard to the observance of the sabbath, which were for the most part extremely punctilious and minute, cf. Winers RWB, under the word Sabbath; Oehler in Herzog xiii. 192ff (revised by Orelli in edition 2 vol. xiii. 156ff); Schürer, Zeitgesch. 2te Aufl. § 28 II.; Mangold in Schenkel see, p. 123f; (BB. DD., 2. seven days, a week: πρώτη σαββάτου, Mark 16:9; δίς τοῦ σαββάτου, twice in the week, Luke 18:12. The plural is used in the same sense in the phrase ἡ μία τῶν σαββάτων, the first day of the week (see εἷς, 5) (Prof. Sophocles regards the genitive (dependent on ἡμέρα) in such examples as those that follow (cf. Mark 16:9 above) as equivalent to μετά with an accusative, the first day after the sabbath; see his Lex., p. 43 par. 6): Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; κατά μίαν σαββάτων (L T Tr WH σαββάτου), on the first day of every week, 1 Corinthians 16:2. The Sabbath begins with creation: “And on the seventh day God completed His work that He had done, and He rested” (Genesis 2:2-3). The fourth commandment enshrined that rhythm for Israel (Exodus 20:8-11; Deuteronomy 5:12-15). The Greek Old Testament regularly renders שַׁבָּת (shabbāṯ) with the term appearing in the New Testament as σαββάτον. Thus every New Testament occurrence carries the full covenant and creational weight already established in the Hebrew Scriptures. Second-Temple Practice By the first century the weekly Sabbath was the heart of Jewish identity. Synagogue services (Luke 4:16), public Scripture readings (Acts 15:21), and set boundaries on travel and commerce (Matthew 24:20; John 5:10) marked the day. Regulations expanded through rabbinic tradition, defining thirty-nine classes of prohibited work. These customs form the backdrop for every Gospel conflict over Sabbath observance. Sabbath in the Ministry of Jesus 1. Worship and teaching: Jesus “went into the synagogue and began to teach” (Mark 1:21; Luke 4:31). Jesus neither abrogated the day nor surrendered to Pharisaic legalism; He reclaimed its purpose—rest that blesses and restores. Controversies and Theological Assertions Religious leaders charged Jesus with Sabbath violation (Mark 3:2; John 5:16). His defense grounded mercy, necessity, and messianic authority: Sabbath, Synagogue, and Apostolic Mission Luke records Paul’s ongoing custom: “On three Sabbaths he reasoned with them from the Scriptures” (Acts 17:2). In Pisidian Antioch “nearly the whole city gathered on the next Sabbath to hear the word of the Lord” (Acts 13:44). Thus the day provided a ready platform for Gospel proclamation to Jews and God-fearing Gentiles alike. First-Day Gatherings The resurrection occurred “after the Sabbath, at dawn on the first day of the week” (Matthew 28:1) and Christ met the disciples “on the evening of that first day of the week” (John 20:19). Soon believers assembled on that day: “On the first day of the week we came together to break bread” (Acts 20:7) and “On the first day of every week, each of you is to set aside a portion” (1 Corinthians 16:2). While the New Testament never renames Sunday the “new Sabbath,” it does show a transition in worship rhythm grounded in the resurrection event. Pauline Perspective and Christian Liberty Colossians 2:16 cautions, “Therefore let no one judge you by what you eat or drink, or with regard to a festival, a New Moon, or a Sabbath.” The apostle neither nullifies moral law nor dismisses rest as a creation gift; he guards believers from legalistic judgments. Romans 14:5 echoes the same freedom of conscience. The Sabbath shadow finds substance in Christ, yet the pattern of rhythmic rest remains wise and life-giving. Typology and Eschatological Rest Hebrews 4:9 affirms, “There remains, then, a Sabbath rest for the people of God.” Weekly rest points forward to final rest in the consummated kingdom. The Sabbath thus functions typologically: past (creation), present (redemption in Christ), and future (eternal rest). Practical Ministry Implications Today • Celebrate Christ’s accomplished redemption by gathering regularly for worship and Scripture. Sabbaton threads Scripture from Genesis to Revelation, calling God’s people to delight in His finished work, embody compassion, and hope for the eternal day. Englishman's Concordance Matthew 12:1 N-DNPGRK: Ἰησοῦς τοῖς σάββασιν διὰ τῶν NAS: the grainfields on the Sabbath, and His disciples KJV: went on the sabbath day through INT: Jesus on the Sabbath through the Matthew 12:2 N-DNS Matthew 12:5 N-DNP Matthew 12:5 N-ANS Matthew 12:8 N-GNS Matthew 12:10 N-DNP Matthew 12:11 N-DNP Matthew 12:12 N-DNP Matthew 24:20 N-DNS Matthew 28:1 N-GNP Matthew 28:1 N-GNP Mark 1:21 N-DNP Mark 2:23 N-DNP Mark 2:24 N-DNP Mark 2:27 N-NNS Mark 2:27 N-ANS Mark 2:28 N-GNS Mark 3:2 N-DNP Mark 3:4 N-DNP Mark 6:2 N-GNS Mark 16:1 N-GNS Mark 16:2 N-GNP Mark 16:9 N-GNS Luke 4:16 N-GNP Luke 4:31 N-DNP Strong's Greek 4521 |
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