THE SABBATH IN THE GREEK NEW TESTAMENT.
By E. D. Kirby
(22) ἐν τῇ ἡμέρᾳ τῶν σαββάτων (Luke 4:16) on the Sabbath day (both versions). Jesus stood up to read in the synagogue at Nazareth on the occasion of his sermon in which he declared his mission. ἐν τῇ ἡμέρᾳ on the day consists of ἐν the preposition, ἡμέρᾳ its object, and τῇ the definite article. Like so many of the preceding expressions it denotes time when (H. 782; G. 1192). τῶν σαββάτων is the genitive plural of τὸ σάββατον, and modifies ἡμέρᾳ. The plural is used in the singular sense, in accordance with the Greek usage, which puts the names of festivals in the plural (B. p. 23; W. p. 173; see also No. 1). (23) ἡ ἡμέρα ἐκείνη τοῦ σαββάτου (John 19:31) is literally the day of that Sabbath, and so the Revised Version translates it. The Authorized Version reads that Sabbath day. “For that Sabbath day was an high [literally great] day;” therefore the Jews desired that the bodies of Jesus and the two malefactors should not remain on the cross. ἡ ἡμέρα is in the nominative case, subject of ἦν, and like the last three preceding expressions is modified by a genitive of τὸ σάββατον. ἐκείνη that is the demonstrative pronoun limiting τοῦ σαββάτου, and, as usual, preceding the article (H. 670, 673, 271; G. 971, 974, 409). Since both versions translate the preceding expression ἐν τῇ ἡμέρᾳ τῶν σαββάτων by on the Sabbath day, thus making the genitive equivalent to an adjective modifier of ἡμέρα day, it seems that it would be more consistent and make the meaning clearer to translate this, as the Authorized Version does, by that Sabbath day. The context, too, shows that to be the sense. (24) τῇ ἡμέρᾳ τῶν σαββάτων (Acts 13:14; 16:13), on the Sabbath day (Revised Version), is rendered once by the Authorized Version on the Sabbath day, and once by on the Sabbath. This is like No. 20, τῇ ἡμέρᾳ τοῦ σαββάτου, except that the plural, τῶν σαββάτων, is here used instead of τοῦ σαββάτου, the singular. As has been seen in so many of the preceding examples, either the singular or plural is used to refer to one Sabbath; that is, the plural form is often used in the sense of the singular (B. p. 23; W. p. 173; T.; R.). (25) ἐν δὲ τῇ μιᾷ (mé-ă') τῶν σαββάτων (Acts 20:7) upon the first day of the week (both versions) is like a number of phrases already considered, in which ἐν with the dative case is used to express time when (see ἐν σαββάτῳ, No. 3, etc.). It is peculiar, however, in that, like διὰ τοῦ σαββάτου (No. 17), τὸ σάββατον is used in the sense of week. In this place τῶν σαββάτων, the plural, is used in the same sense as τοῦ σαββάτου, the singular. The singular and plural are both used in the singular sense when referring to the seventh day of the week, and here we find that they are in the same manner interchangeable when meaning week. μία is found in other passages, and for the sake of clearness its declension is given below. The feminine singular alone is given because in these passages it always agrees with ἡμέρα day, which is not, however, expressed, but understood. |
|
|
|---|
| Nom. |
μία |
one (or first) |
| Gen. |
μιᾶς |
of one (or first) |
| Dat. |
μιᾷ |
to or for one (or first) |
| Acc. |
μίαν |
one (or first) |
(H. 290; G. 375). Owing to a peculiarity of New Testament usage μία one is commonly used in these expressions in which ἡμέρα day is understood, in the sense of πρώτη (πρῶτα) first (B. p. 23; W. pp. 32, 248; T. or R. under εἷς). That the substantive modified by μιᾷ should be omitted in a familiar phrase is natural, just as in English we say on the right, omitting hand, and similar expressions (H. 621 c; G. 933). ἐν τῇ ἡμέρᾳ τῶν σαββάτων means, then, upon (or on) the first day of the week, and, as we have seen, is so translated by both English versions.
That μία modifies a feminine noun like ἡμέρα, and not a neuter like τὸ σάββατον, or some masculine, is evident from the full declension of εἷς one. |
MASCULINE |
FEMININE |
NEUTER |
|---|
| Nom. |
εἷς |
μία |
ἕν |
| Gen. |
ἑνός |
μιᾶς |
ἑνός |
| Dat. |
ἑνί |
μιᾷ |
ἑνί |
| Acc. |
ἕνα |
μίαν |
ἕν |
If a neuter noun were understood, some form of the neuter gender would of course be used (H. 620; G. 918); in the same way a masculine noun understood would require its adjective to be in the masculine gender. Again, these phrases referring to the first day of the week are like other phrases already considered, in which the feminine noun ἡμέρα day is expressed. Compare ἐν τῇ ἡμέρᾳ τῶν σαββάτων (No. 22), etc. The Septuagint translates the first day, in Gen. 1:5, by ἡμέρα μία, following the Hebrew idiom, instead of by ἡμέρα πρώτη. See also Gen. 2:11; 8:5, 13, and many other passages in the Septuagint. (26) τῇ δὲ μιᾷ τῶν σαββάτων is translated, in the Revised Version, but on the first day of the week (Luke 24:1); now on the first day of the week, John 20:1. The Authorized Version translates Luke 24:1, now upon the first day of the week; and John 20:1, the first day of the week. The two different readings of the Revised Version arise from reading δέ by but in the first passage, and by now in the second. The usual meaning of δέ is but or and; Luke 24:1 seems to be contrasted with the last verse of the preceding chapter. The women rested on the Sabbath, but on the first day of the week came, bringing the spices. In John 20:1 there does not appear to be such a contrast with the closing part of John 19, and δέ seems to be rather simply continuative of the gospel narrative, and well rendered by now. The Authorized Version omits δέ in the translation of John 20:19 as not necessary to the sense; and in Luke 24:1, overlooking the contrast, gives it the continuative force of now. The Revised Version seems much better (H. 1046, 1036; W. pp. 441, 443; T. and R. under δέ). Having dispensed of δέ, which does not affect the translation of the remainder of the expression, we have τῇ μιᾷ τῶν σαββάτων left. In this μιᾷ modifies ἡμέρα day understood, just as in the phrase ἐν δὲ τῇ μιᾷ τῶν σαββάτων (No. 25). Then τῇ μιᾷ ἡμέρᾳ is the dative expressing time when (H. 782; G. 1192), just as in so many preceding expressions. τῶν σαββάτων is like τῶν σαββάτων of No. 25. (27) καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων (Mark 16:2) differs only from No. 26 in that καί and is used instead of δέ to connect with what precedes, and the adverbs λίαν very and πρωῒ early tell the time of the first day when they came to the sepulcher. The Revised Version renders by and very early on the first day of the week; the Authorized Version renders by and very early in the morning the first day of the week. The meaning is essentially the same; for just afterward the Revised Version tells us that the sun was risen, and the Authorized Version that it was at the rising of the sun. τῇ μιᾷ τῶν σαββάτων, then, is the same in construction and meaning as in No. 26; so that, literally translated, καὶ λίαν πρωῒ τῇ μιᾷ (ἡμέρᾳ) τῶν σαββάτων is and very early on the first day of the week. For an explanation of the apparent discrepancies in the narratives of the evangelists, see Clarke on this passage. (28) οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων (John 20:19), when therefore it was evening, on that day, the first day of the week (Revised Version), reads in the Authorized Version, then the same day at evening, being the first day of the week. οὖν therefore, now, like δέ, is always placed after one or more words of the sentence in which it stands. It may introduce a conclusion and be translated by therefore, consequently, etc., or it may serve to resume a narrative after a digression, or be simply continuative, as now. In the present instance it seems better to translate it by now, since it serves to make the transition from Mary's meeting with the Saviour to the evening assembly (H. 1048; W. p. 444; T. or R., οὖν). οὔσης, being, is the feminine genitive singular of the present participle of εἰμί, the verb to be. It modifies ὀψίας, the genitive singular of ὀψία evening. οὔσης ὀψίας, like γενομένου σαββάτου, is a genitive absolute; that is, a noun in the genitive case modified by a participle, the phrase being equivalent to a clause. It here expresses time, and so is correctly rendered by when, therefore, or now (it) was evening. Literally, it is now evening being, or now (it) being evening (H. 970; G. 1152). τῇ ἡμέρᾳ ἐκείνῃ, on that day, is the dative of ἡμέρα modified by τῇ the and ἐκείνῃ that. Like other expressions already examined, it tells when (H. 782; G. 1192). ἐκείνῃ, as usual, is used along with the article the to modify a noun, and, in accordance with the regular usage, either precedes both noun and article or follows the noun with its preceding article (H. 670, 673; G. 971, 974). τῇ μιᾷ (ἡμέρᾳ) τῶν σαββάτων is the same phrase already met with a number of times (Nos. 25, 26, etc.); here it is in apposition with τῇ ἡμέρᾳ ἐκείνῃ, explaining what day it was (H. 623; G. 911). (29) κατὰ μίαν σαββάτων (1 Cor. 16:2) is in both versions upon the first day of the week. κατά has already been considered in the phrase κατὰ πᾶν σάββατον every Sabbath (No. 12). While primarily it means down, with the accusative it may mean through or during, as in κατὰ πᾶν σάββατον (during) every Sabbath, or distributively, as καθ’ (for κατά) ἡμέραν day by day—each day. This last appears to be its use here; so that κατὰ μίαν (ἡμέραν, accusative case of ἡμέρα day) σαββάτων means the first day of the week by the first day of the week; that is, Sunday by Sunday—each Sunday, or on each first day of the week (H. 800; G. 1211; W. p. 401; T. or R. under κατά). τῶν σαββάτων, as in διὰ τῶν σαββάτων (No. 17), means week, and, as in other instances already considered (see Nos. 2, 10, and 14), although definite in meaning, is used without the article. κατὰ μίαν (ἡμέραν) σαββάτου means, then, on each first day of the week; that is, Sunday by Sunday.* (30) πρωῒ πρώτη σαββάτου (Mark 16:9) is early the first day of the week in the Authorized Version; early on the first day of the week in the Revised Version. The two renderings are identical in meaning. The adverb πρωῒ early has already been met with in No. 27. πρώτῃ is the dative singular, feminine gender of πρῶτος first. The declension of πρῶτος in the singular is as follows:— |
MASCULINE |
FEMININE |
NEUTER |
|---|
| Nom. |
πρῶτος |
πρώτη |
πρῶτον |
| Gen. |
πρώτου |
πρώτης |
πρώτου |
| Dat. |
πρώτῳ |
πρώτῃ |
πρώτῳ |
| Acc. |
πρῶτον |
πρώτην |
πρῶτον |
From this it is seen that πρώτῃ first modifies a noun of the feminine gender, which, as with μία, is not expressed. As the phrase expresses time when, and is similar to τῇ μιᾷ τῶν σαββάτων and κατὰ μίαν σαββάτου, it seems only natural to supply ἡμέρα day as in those phrases. This the two versions do. πρώτῃ is used in its regular signification, and is not here, as it is in other expressions referring to the first day of the week, replaced by μία in the dative or accusative (W. pp. 32, 248; B. p. 29). σαββάτου, as in Nos. 17 and 29, means the week, and modifies ἡμέρα, understood. The dative πρώτῃ (ἡμέρᾳ) denotes time when, and the article “the” may be omitted as has been seen (cf. No. 2, and H. 661; G. 958; B. p. 89; W. p. 119 and following); so that the expression means early on the first day of the week, as the Revised Version reads. (31) εἰς μίαν σαββάτων, Matt. 28:1, is translated toward the first day of the week in both versions. The preposition εἰς, primarily into, has already occurred in the phrase εἰς τὸ μεταξὺ σαββάτων (No. 18). Here, as always, it governs the accusative case, and the phrase depends upon the verb began to dawn. εἰς denotes entrance into a period (T. or R. under εἰς), and the whole Greek expression τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων means as it began to dawn into the first day of the week (T. under εἰς). μίαν first, as in No. 29, limits ἡμέραν day, understood. σαββάτων, as we have seen, is interchangeable with σαββάτου in the sense of week. So, then, εἰς μίαν σαββάτων means, as it is translated, toward (into) the first of the week. (32) ὀψὲ δὲ σαββάτων (Matt. 28:1) is translated, in the Revised Version, now late on the Sabbath day, and in the Authorized Version, in the end of the Sabbath. δέ, which is translated now in the Revised Version, is left untranslated in the Authorized Version (see No. 26 for an explanation of δέ). ὀψέ is an adverb of time, and means after a long time, long after, late (T. ὀψέ), next (R.). As is the case with many other adverbs of place and time, it may be followed by a genitive depending upon it (H. 757; G. 1148; B. p. 159; W. p. 471; T. or R. ὀψέ). ὀψέ is used, in Mark 11:19; 13:35, with the genitive of ἡμέρα day understood, meaning late in the day. This genitive ἡμέρας is often added in writings other than the New Testament. Both English versions seem to give this meaning in Matt. 28:1; so that it means late in the period of time designated by the genitive depending upon it; that is, late on the Sabbath day—in the evening at the close of the Sabbath. Others give the meaning of after; so that ὀψὲ σαββάτων would then mean after the Sabbath (T. or R. ὀψέ). In Mark 1:21 we find that Jesus taught in the synagogue on the Sabbath, and healed one possessed with an unclean spirit; at the close of the 4day, when the sun had set, they brought many to him to be healed. This they refrained from doing during the Sabbath day, the passage thus showing that the Sabbath still closed at sunset (see McClintock and Strong’s cyclopædia). Perhaps, however, this fact is so well recognized that it is needless to refer to it; for that it is present Jewish usage, and that “from evening to evening” the Sabbath was to be observed, is well known. This, taken in connection with the expression immediately following, as it began to dawn toward the first of the week, as well as the statements of the evangelists that the women came “early in the morning, the first day of the week,” “when the Sabbath was passed” (Mark 16:1, 2); they “rested the Sabbath day according to the commandment,” and “upon the first day of the week, very early in the morning, they came” (Luke 23:56; 24:1); “the first of the week,” “early, when it was yet dark” (John 20:1), Mary Magdalene came, seems to justify the rendering after the Sabbath. How long after is shown by the context, and by the statements of the other evangelists. It was at the dawning of the first day of the week (see Lange’s commentary, on Matt. 28:1,—Scribner’s, New York,—or Clarke’s commentary). (33) ἐν μέρει (mé'rei) σαββάτων Col. 2:16, in respect of . . . a Sabbath day (Revised Version) is translated in the Authorized Version by in respect of . . . the Sabbath days. The verse in full is, “Let no man judge you in meat, or in drink, ἢ (or) ἐν μέρει (respect) ἑορτῆς (of a feast day) ἢ (or) νουμηνίας (of a new moon) ἢ σαββάτων (of a Sabbath day).” σαββάτων, while not immediately following μέρει, is in the same construction as ἑορτῆς and νουμηνίας, and these are in the genitive depending upon μέρει. μέρει is in the dative case governed by ἐν (H. 797; 1208). μέρει means part, portion, particular, respect. ἐν τούτῳ (this) τῷ μέρει and the equivalent ἐν τῷ μέρει τούτῳ (2 Cor. 3:10; 9:3) are translated in this respect, and ἐν μέρει here is a similar expression, and so is in respect. Whether σαββάτων shall be translated by of a Sabbath, or of the Sabbath, or of Sabbaths, or of the Sabbaths, by of a week, or of the week, by of weeks, or of the weeks, can not, as we have seen from expressions previously examined, be determined from the form of the word. The Revised Version seems more consistent than the Authorized Version in its rendering of the plural of τὸ σάββατον, in that it always translates it by the singular Sabbath unless some modifier like τρία three shows that the plural must be meant. Again, as the other nouns, “feast day” and “new moon,” are used in the Greek without the article “the,” and are also translated without it by both versions, it seems better to follow the Revised Version, and so read a Sabbath. Further, week is not used in translating σάββατον unless the connection requires it; this does not seem to be so here. In respect of a Sabbath day, then, seems to be the most consistent rendering. It may further be observed that while feast day and new moon might have been used in the plural (cf. Eze. 45:17 in the Septuagint), these are in the singular both in the Greek and in the English (see further Eze. 45:17 for meaning). Dr. Clarke says, upon this passage: “The apostle speaks here in reference to some particulars of the handwriting of ordinances, which had been taken away, namely, the distinction of meats and drinks,—what was clean, and what was unclean, according to the law,—and the necessity of observing certain holidays or festivals, such as the new moons and particular Sabbaths . . . There is no intimation here that the Sabbath was done away, or that its moral use was superseded by the introduction of Christianity. I have shown elsewhere that, ‘Remember the Sabbath day, to keep it holy,’ is a command of perpetual obligation, and can never be superseded but by the final termination of time . . . His (the apostle’s) σαββάτων of Sabbaths, or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.”—Commentary on Col. 2:16.
In the article “Sabbath,” McClintock and Strong’s cyclopædia says, on this passage and Rom. 14:5: “Even if these passages had more difficulty than they present, two or three doubtful expressions, in relation to local circumstances and usages about which we have little information, are not to be balanced against the weighty and cumulative evidence which has been adduced for the morality of the Sabbath, and its consequent claims on the respect of all countries and ages.” In conclusion, it may be worth while to make some general statements on τὸ σάββατον, being chiefly a résumé of the preceding, but containing some additional matter. (a) σάββατον is the Greek form of the Hebrew shabbath (שַׁבָּת) rest (T., R.). (b) It is found in the Greek New Testament sixty-seven times, chiefly in the Gospels. (c) The singular σάββατον is used forty times, in thirty-eight of which both English versions translate it by Sabbath or Sabbath day. In two passages (Mark 16:9; Luke 18:12) both translate it by week. (d) The plural σάββατα is found twenty-seven times, in seven of which (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor. 16:2) both versions translate by week. In the Revised Version the remainder, with the exception of Acts 17:2, are translated by the singular Sabbath or Sabbath day. The Authorized Version, much less consistently, sometimes uses the singular and sometimes the plural. (e) The use of the plural σάββατα in the sense of the singular σάββατον is in imitation of the names of festivals, in ἐγκαίνια, ἄζυμα, γενέσια, etc., or it may be occasioned by the Chaldaic shabbatha (שַׁבְּתָא) (T., R., W., B.). (f) The use of σάββατον or σάββατα in the sense of week is due to the fact that the week is ended by the Sabbath, and so the Sabbath came to mean also the period of seven days which ended with the Sabbath (see R., T., and “Encyclopedia of Religious Knowledge,” art. “Week,” quoted in “Sunday in the Greek,” by U. Smith). (g) The expression “first of the week” (literally, first day of the Sabbath) is from the Hebrew, in which the days of the week were called first, second, etc., day in the Sabbath (week) (R.). (h) μία one in the sense of πρώτη first is also in imitation of the Hebrew, in which אחד (’eḥād) one often has the meaning of first. In the Septuagint the first day in Gen. 1:5 is ἡμέρα μία day one, instead of ἡμέρα πρώτη first day. Ex. 40:2, on the first day of the month, is, in the Septuagint, ἐν ἡμέρᾳ μιᾷ τοῦ μηνός, instead of ἐν ἡμέρᾳ πρώτῃ, etc. Many other examples might be cited in which the Septuagint follows the Hebrew idiom in the use of one as an ordinal (T., R., B., W.). (i) In the phrase first day of the week, day is a supplied word; but since first is an adjective in the feminine gender and dative or accusative case, while week (Sabbath) is in the neuter gender and genitive case, first can not modify week (Sabbath), but must agree with some noun understood. As such a noun is frequently omitted in familiar phrases, and as the Septuagint, whose language influenced strongly the New Testament style, has frequently μία limiting ἡμέρα (expressed as we have seen in ἡμέρα μία,—Gen. 1:5,—but commonly omitted), and further, as previously noted, the days of the week in the Talmudist are day one, etc., it seems beyond doubt that ἡμέρα day is here understood (T., R.). (j) The term first day, like Sabbath and week, is used as one whose meaning needs no explanation, and as the Sabbath is recognized as being a holy day without mention being made of this except incidentally, so the first day is likewise treated as a secular day without mentioning this, save incidentally, when the disciples do on that day things that they would not do on the Sabbath (Luke 23:56; 24:1). “The first day of the week is an ordinary Judaic (Jewish) phrase אחד בשבת; and so they reckon the days (days) forward the second day of the week, the third day of the week, etc. They that are now so very punctual to have the days so named and no otherwise, mistake that for a phrase purely evangelical, which is indeed a phrase purely Judaical.”—Lightfoot, in “Harmony of the New Testament,” sec. 89. Thus it appears that the term first day of the week is used simply to designate the time of some occurrence for the same reason, and no other, that σάββατον is much oftener used in exactly the same manner. If any one thinks that there is some peculiar significance in the use of μία one in Mark 16:2, while πρώτη first is used in the ninth verse of the same chapter, both being translated first, a similar interchange of the words with no difference of meaning may be cited from Gen. 8:5, 13 of the Septuagint.