Sabbatismos in Hebrews

Kevin L. Morgan
October 28, 2014
For he has somewhere spoken of the seventh day in this way,
And God rested on the seventh day from all his works. So
then, there remains a rest for the people of God; for whosoever
enters Gods rest also ceases from his labors as God did from
his. Hebrews 4:4, 9-10, RSV.
In the epistle to the Hebrews, we find an indication of
the continuing value that the first-century Nazarene
believers saw in the Sabbath under the New Covenant of
gracethe covenant under which believers are forgiven
their sins and Gods law is written in their hearts (Heb.
8:7-12; 10:16, 17; 12:24). The writer of Hebrews 4
mentions Gods seventh-day rest (Heb. 4:4) as an
illustration of the rest (sabbatismos) that remains for
the people of God (Heb. 4:9).
Would a Nazarene believer have seen Hebrews 4 as a
dismissal of their day of worship to clear the way for
another? Hardly. Without being told when to assemble
for exhortation (Heb. 10:25), they already know. As
Willy Rordorf has noted, Sources all agree that the
Hebrews (to whom this epistle was written), observed
the Sabbath. (Encyclopedia of the Early Church, vol. 2,
p. 748).
1



1
Rordorf is a hostile witness to this fact since he is also the author of the
book, Sunday: the History of the Day of Rest and Worship in the Earliest
Centuries of the Christian Church [1968], which was written to support the
assertion that Sunday was the day of worship in the early church.
2

No support for the Gnostic eighth day
It is often claimed that early Christians observed the
first day of the week instead of the seventh. The earliest
apology for this practice is found in three early church
fathersThe Epistle of Barnabas, Justin Martyr, and
Clement of Alexandria.
Following an allegorical exposition on the six days of
creation week, which pseudo-Barnabas interpreted to
mean in six thousand years, all things will be finished,
and the statement, And He rested on the seventh day, to
mean then shall He truly rest on the seventh day, the
allegorical expositor says:
Further, He says to them, Your new moons and your Sabbaths
I cannot endure. [Isa. 1:13] Ye perceive how He speaks: Your
present Sabbaths are not acceptable to Me, but that is which I
have made, [namely this,] when, giving rest to all things I shall
make a beginning of the eighth day, that is, a beginning of
another world. Wherefore, also, we keep the eighth day with
joyfulness, the day also on which Jesus rose again from the
dead.
2

Notice that he used the Gnostic term eighth day to
designate the first day of the week.
3
That that is what he
meant is clarified by his connecting it with the day of the
resurrection. Next, in a discussion with Trypho the Jew,
Justin Martyr explained his reason for worshipping on

2
Epistle of Barnabas, The Ante-Nicene Fathers, vol. 1, pp. 146, 147.
3
Here is an example of the Gnostic eighth day: And I assigned the eighth
day to be the first day created after my work, and the first seven to revolve in
the form of seven thousand. At the beginning of the eighth thousand I appointed
an uncounted time, an infinity, unmeasured by years, months, weeks, days, or
hours (The Other Bible, edited by Willis [Barnstone, NY: HarperCollins,
2005], p. 6).
3

the eighth day (the first day of the week) rather than
the seventh:
Wherefore, Trypho, I will proclaim to you, and to those who
wish to become proselytes the divine message which I heard
from that man. Do you see that the elements are not idle, and
keep no Sabbaths? Remain as you were born. For if there was
no need of circumcision before Abraham, or of the observance
of Sabbaths, of feasts and sacrifices, before Moses; no more
need is there of them now . . .
Now, sirs, I said, it is possible for us to show how the
eighth day possessed a certain mysterious import, which the
seventh day did not possess, and which was promulgated by
God through these rites.
4

Justins allegorical interpretation of the eight
survivors of the flood shows how fanciful his method of
interpretation was. He told Trypho: For righteous Noah,
along with other mortals at the deluge, i.e. with his own
wife, his three sons and their wives, being eight in
number, were a symbol of the eighth day, wherein Christ
appeared when He rose from the dead, for ever the first in
power.
5
This is the typical logic of Gnostic numerology.
Clement of Alexandria wrote in AD 190:
The Lords day Plato prophetically speaks of in the tenth book
of the Republic, in these words: And when seven days have
passed to each of them in the meadow, on the eighth they are to
set out and arrive in four days. (Stromata, bk. 5, ch. 14)
Did Clement mean a literal weekly Lords day? One
wonders, since he also wrote that the true believer keeps
the Lords day when he abandons an evil disposition

4
Dialogue with Trypho, chap. 24, The Ante-Nicene Fathers, vol. 1, p. 206.
5
Dialogue with Trypho, chapter 138, The Ante-Nicene Fathers, vol. 1.
4

glorifying the Lords resurrection in himself (bk. 7, ch.
12). Whatever he meant, his reasoning was built on Plato
and the Gnostic eighth daynot on the words of Christ
or the teachings of Paul! (Was it merely coincidence that
Platos Republic turned up among the gnostic texts of
Nag Hammadi?)
In stark contrast to Justin, Barnabas, and Clement of
Alexandria, who adopted Gnostic eighth day
terminology and allegory to promote a rest day
supposedly superior to the Sabbath, first-century
believers saw continued significance in the seventh-day
Sabbath under the New Covenant of grace, upholding it
as the great symbol of Christian rest. In fact, Lamsas
translation of the Syriac goes so far as to say: It is
therefore the duty of the people of God to keep the
Sabbath.
Why would it be a duty for Gods people? Because
observing the Sabbath is the basis for understanding the
rest of faith. In fact, it reminds us what that rest is. Why?
For anyone who enters Gods rest also rests from his
own work, just as God did from his (TCE). When we
rest from our works as God rested from His (Heb. 4:4),
we enter Sabbath rest (sabbatismos, Heb. 4:9).
Sabbatismos rest is to be distinguished from the more
frequently used katapausis rest (Heb. 3:11, 18; 4:1, 3, 4,
5, 8, 10, and 11), which means resting place or
calming. Sabbatismos, which is derived from either the
noun sabbaton (Thayers) or from the verb sabbatiz
(Vines and Moultons), means Sabbath observance or
Sabbath kind of rest (Bauer, Arndt, & Gingrich).
5

The verb form sabbatizis is used in the LXX to mean
keep the Sabbath (Exo. 16:30; Lev. 23:32; 26:34; 2
Chr. 36:21). In time, the Catholic Church prohibited
sabbatizing, which meant that they outlawed resting on
Sabbath.
Safe to say, Gods rest of faith in Hebrews is rooted in
Sabbath observancenot in Sabbath abandonment or
Sabbath substitution! There is no substitution of the
eighth day for the seventh in Hebrews as we find in the
Epistle of Barnabas and Justin Martyr. Rather, there is
affirmation of the Sabbath while discussing the rest that
Israel never entered. (Tell me they did not enter into the
non-work rest of the Sabbath.) Within the Syriac, there is
specific mention of Gods resting on the seventh day and
it being the Sabbath.
Use of Sabbath in the Context of Hebrews 4
Here is the Syriac translation of the opening verses of
chapter 4 from G. D. Bauschers translation:
1 Let us fear therefore while the promise of entrance into His
rest stands, lest a man of you should be found who comes short
of entering.
2 For we also were evangelized as also [were] they; but it did
not benefit those who heard the word because it was not joined
with faith to those who heard it.
3 But we who believe are entering into rest just as He said,
As I swore in my anger, they shall not enter My rest, for
behold the works of God have been from the foundation of the
world.
6

4 According to what He said about the Sabbath, God rested
on the seventh day from all of His works.
6

Verse 4 is an explanation of how the works of God
have been from the foundation of the world. In verse 5,
the author returns (And here again) to the primary
thought from Psalm 95:11 about entering katapausis.
5 And here again He said, They shall not enter My rest.
6 Because therefore there has existed an opportunity for each
person to enter and those who were first evangelized did not
enter in that they were not persuaded,
7 Again he appointed another day from after many times just
as, that from above, it is written that David said, Today, if you
will listen to His voice, harden not your hearts.
8 If Joshua son of Nun had given them rest, would he have
not spoken from afterward about another day?
Joshua did not give Israel rest, and Hebrews tells us
why. Even though the Gospel was preached to the
children of Israel in Joshuas day, it did not profit them,
because they did not receive it with faith (Heb. 4:2).
9 So then it remains for the people of God to keep the Sabbath.
A paraphrase of the final verse would be: This is why
it remains for the people of God to keep the Sabbath.
10 Whoever enters His rest, he also has rested from his works
as God did from His own.
11 Let us take pains therefore to enter to that rest, lest we fall
in the manner of those who were not persuaded.

6
Authors note: For (Sabbath), the Greek mss. have
(seventh); seven in Aramaic is . The Peshitta reading Sabbath
explains the Greek seventh much more credibly than the Greek seventh can
explain the Sabbath reading.
7

12 For the word of God is living and all efficient and much
sharper than a double-edged sword ...
7

The meaning of sabbatismos
The sabbatismos that remains for the people of God is
built on the concept of Sabbath observance. And how is
the word sabbatismos used in early Greek literature?
Hebrews 4:9 states, There remains therefore a Sabbath rest for
the people of God The words sabbath rest translate the Gk
noun sabbatismos, a unique word in the NT. This term appears
also in Plutarch (Superst. 3 [Moralia 166a]) for sabbath
observance, and in four post-canonical Christian writings
which are not dependent on Hebrews 4:9 (Justin Dial. 23:3;
Epiph. Panar. haer. 30, 2.2; Martyrdom of Peter and Paul, chap.
1; Const. Apost. 2.36.2) for seventh-day sabbath celebration
(Hofius 1970: 1035). (Gerhard Hasel, Anchor Bible
Dictionary, vol. 5, p. 855)
Plutarch, De Superstitione 3.10 barbar exeurontes
Hellnes kaka (Eur. Tro. 764) t deisidaimonia, plseis
kataborborseis sabbatismous [sabbath observance], dipseis epi
prospon, aischras prokathiseis, allokotous proskunseis.

Justin, Dialogue with Trypho 23.3 Do you see that the
elements are not idle, and keep no Sabbaths [sabbatismos]?

Epiphanius, Panarion [Medicine Chest] Haereses 30.2.2
Houts gar kata pasan airesin phthanontes, en t peri
sabbatismou, kai peritoms, kai tn alln pollakis
epeirgasametha, ps ho Kurios hmin ta entelestera . . . [For
often in every Sect, when I reached the point, I have explained
in connection with Sabbath keeping, circumcision and the rest,
how the Lord has granted us something more perfect.]

7
Literally, double-mouthed sword.
8


Martyrdom of Peter and Paul, chap. 1 And when thou seest
Peter, contend against his teaching, because be has destroyed
all the bulwarks of our law; for he has prevented the keeping of
Sabbaths [sabbatismos] and new moons, and the holidays
appointed by the law.
8
And Paul, answering, said to them: That
I am a true Jew, by this you can prove; because also you have
been able to keep the Sabbath, and to observe the true
circumcision; for assuredly on the day of the Sabbath God
rested from all His works. We have fathers, and patriarchs, and
the law. What, then, does Peter preach in the kingdom of the
Gentiles? But if he shall wish to bring in any new teaching,
without any tumult, and envy, and trouble, send him word, that
we may see, and in your presence I shall convict him. But if his
teaching be true, supported by the book and testimony of the
Hebrews, it becomes all of us to submit to him.
Apostolic Constitutions 2.36.2 Thou shalt observe the
Sabbath [sabbatismos], on account of Him who ceased from
His work of creation, but ceased not from His work of
providence: it is a rest for meditation of the law, not for
idleness of the hands.
Samuele Bacchiocchi wrote in The Sabbath in the
New Testament, pp. 22-23:
More specifically, there is continuity in the sabbatismosa
term used in a technical way by Plutarch, Justin, Epiphanius,
Apostolic Constitutions to designate Sabbath observance
which remains (apoleipetia), literally is left behind for the
people of God (Heb. 4:9).
9
It is noteworthy that while the

8
Nothing more is said in this document about the sabbatismos, or keeping
of Sabbaths.
9
Bacchiocchis note: Plutarch, De Superstitione 3 (Moralia 166A); Justin
Martyr, Dialogue with Trypho 23, 3; Epiphanius, Adversus Haereses 30, 2, 2;
Apostolic Constitutions 2, 36, 7. A. T. Lincoln admits that in each of these
places the term denotes the observance or celebration of the Sabbath. This usage
corresponds to the Septuagint usage of the cognate verb sabbatiz (cf. Exo.
9

author declares the Levitical priesthood and services as
abolished (Heb. 10:9), obsolete and ready to vanish
away (Heb. 8:13), he explicitly teaches that a Sabbath
keeping is left behind for the people of God (Heb. 4:9).
Further consideration will be given to the significance of
Hebrews 4:9 in chapter 4. For the present, it suffices to note
that Hebrews endeavors to clarify both the continuity and
discontinuity brought about by the coming of Christ. The
Levitical priesthood, the temple, and its services are
proclaimed to be terminated by the coming of Christ, but other
aspects of the law, such as the Sabbath rest, are declared to
be left behind for the people of God (Heb. 4:9).
The Syriac of Hebrews 4:9
The original Syriac of the verse,
(read right to left), clarifies sabbatismos
further. A translated transliteration is: MDYN (so then)
QYM HU (it remains) LaMSheBaTU (to keep the
Sabbath)
10
LEMH (to the people) DALHA (of God).
A translated transliteration of the Greek of Hebrews
4:9 reads: ara (so then) apoleipetai (remains)
sabbatismos (Sabbath observance) t la (to the people)
tou theou (of God).
From this comparison we see that the Syriac and the
Greek are very similar. Several scholars see the Greek as

16:30; Lev. 23:32; 26, 34f.; 2 Chron. 36:21), which also has reference to
Sabbath observance. Thus the writer to the Hebrews is saying that since the time
of Joshua, an observance of Sabbath rest has been outstanding (Sabbath Rest
and Eschatology in the New Testament in From Sabbath to Lords Day [n. 3],
p. 213).
10
Bauschers note: [LaMSheBaTU] to keep the Sabbath, Greek
mss. have ; this word . . . is an obvious reworking of the Aramaic
Lamshebatu - (to keep Sabbath) in Greek letters with grammatical noun
ending.
10

a translation of the Syriac. Even if it is the other way
around, it tells us what early Eastern believers understood
the verse to mean. The Syriac word LaMSheBaTU in this
verse is not a noun, but a verb. It begins with LaM-,
which puts to before the verb. The rest of the verb
means keep the Sabbath. The verse says: It is settled,
the people of God are to keep the Sabbath.
Murdocks translation of the Syriac is: Therefore it is
established, that the people of God are to have a
sabbath. Lamsas translation is more literal: It is
therefore the duty of the people of God to keep the
sabbath. What is remarkable about Lamsas translation
is that he observed Sunday. So his translation isnt
because of his theological bent. G. David Bauschers
interlinear confirms Lamsas translation. The body of
evidence supports Lamsas translation.
Victor Alexanders interpretation inserts words that
do not exist in the original text: For if then Eashoa were
to give them rest after He had called it, He would not
have said that there would be another Day, Therefore, He
rose to be the Sabbath for the nation of God (Heb. 4:8,
9, emphasis supplied).
Christopher Lancaster evaluated this version: The
V-A Bible is not trustworthy ... Furthermore, due to [the
translators] anti-Sabbath belief, he blatantly tampers
with the text of Hebrews chapter 4 (a very pro-Sabbath
chapter, in the original Aramaic). . . . This version is
clearly affected by the translators doctrine. . . .
11


11
Was the New Testament Really Written in Greek? available at
xa.yimg.com/kq/groups/21372679/2073584777/name/peshitta.pdf, accessed
10/28/14.
11

The rest in the rest of the passage
That God had more in mind for His people than the
physical rest (katapausis) of entering the promised land
is made evident by the fact that He limited another day
for rest in the time of Davidlong after Joshua had led
the people into the land of Canaan (Heb. 4:7, 8; cf. Psalm
95:7, 8). This mention of another day for rest should
not be construed as meaning that the perpetual spiritual
rest of today takes the place of seventh-day Sabbath
observance. The contrast of days in this passage is not
between the Sabbath and today, but between the day
of temptation in the wilderness (3:8, 15) and today
(3:7, 13, 15; 4:7). During the day of temptation, Israel
failed to enter Gods rest because of rebellion and
unbelief.
The day of temptation in the wilderness, also called
the provocation (Heb. 3:8, 15), has passed, but there is
another day to receive the Gospel by faith. It is called
today. Today God graciously provides another
opportunity for His children to respond to His voice and
enter His rest. You can enter His rest (katapausis) today.
You can enter His rest (katapausis) every day. Matthew
11:28-30 has a slightly different restanapausis.
Come unto me, all [ye] that labour and are heavy laden, and I
will give you rest. Take my yoke upon you, and learn of me;
for I am meek and lowly in heart: and ye shall find rest unto
your souls. For my yoke [is] easy, and my burden is light.
(Matt. 11:2830)
Rest of soul is not new. God had promised rest of soul
through the prophet Jeremiah:
12

Thus saith the LORD, Stand ye in the ways, and see, and ask
for the old paths, where [is] the good way, and walk therein,
and ye shall find rest for your souls. But they said, We will not
walk [therein]. (Jer. 6:16)
Hebrews 4, verse 9 does not say there remains a
sabbath-like rest. It says there remains a sabbath
resta sabbath keepingto the people of God.
The context suggests that may retain a verbal
meaning, sabbath-keeping, though this is often lost in
formations with - .... However, is not
contrasted with , and the main distinction between
them appears to be that they denote respectively temporal and
spatial aspects of the same reality. (Ellingworth)
There is no contrast between the rest of faith
(katapausis) and Sabbath rest (sabbatismos).
Katapausis is what Joshua could have given them in
entering Canaan. The word sabbatismos means a
keeping of Sabbath. The Syriac says: This is why the
people of God are to keep the Sabbath, for the one who
enters Gods rest, rests from his works, as God did from
His. To understand the point being made
about katapausis rest, which is used for rest
everywhere in Hebrews 3 and 4 except in chapter 4, verse
9, requires the continuity of the Sabbath. If one does not
understand sabbatismosSabbath keepinghe will not
understand the faith required to enter the katapausis rest
that God provides.
13

The consequences of spiritualizing sabbatismos
If a person claims that Hebrews 4:9 gives provides a
daily Sabbath-like rest, then it logically follows that
person must personally affirm the truth of verse 10:
Because I have entered His rest, I have ceased from my own
works.
However, is that true? The only way most Christians
would say that they have ceased from their own works is
to add the phrase as a means of salvation, which isnt
what the verse says. Most Christians do not claim that
they have ceased from their own works. They just believe
that they are forgiven no matter what they do.
Consequently, the Syriac makes more sense as a
description of Sabbath observance. We cease from our
works on the Sabbath in entering Gods rest. Such
keeping of the Sabbath is emblematic of our resting in
Him always.
The problem with doing away with the Sabbath is that
it leaves no pattern to follow. The sabbatismosSabbath
observanceis an example for katapausis rest. Ceasing
from ones own works to enter Gods holy day of rest
requires trusting Him. A secular Jew in Hollywood,
Florida, once told me: One of these days, Ill make
enough money to be able to keep the Sabbath. I
responded: I know many people who earn very little
who take the day off. He shrugged his shoulders and
said: Well, you are right. The mans problem was that
it takes faith to cease from ones labors on Gods day of
restthe Sabbath.
14

If one does not understand the Sabbath or the faith
that it requires to keep it, then what would a Sabbath-
like rest even be? For those who think that the Sabbath
is a work to perform to gain Gods pleasure, then
Sabbath-like rest would be rest that is derived from
works to gain Gods pleasure. That makes no sense. It is
only to those who keep the Sabbath by faith who
understand what the rest offered today is.