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Artículos de revistas sobre el tema "Sabbath"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Bauks, Michaela. "Le Shabbat : un temple dans le temps." Études théologiques et religieuses 77, no. 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

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2

Rogers, SandyJo D. "Sabbath as creation care." Review & Expositor 119, no. 3-4 (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), debt

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3

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, no. 2 (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 reflexiv

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4

Young Hye, Kim. "Sabbatical Framework of Sacred Times in H." Zeitschrift für die alttestamentliche Wissenschaft 137, no. 1 (2025): 1–22. https://doi.org/10.1515/zaw-2025-1003.

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Abstract This essay explores the significance of the Sabbath’s inclusion in Leviticus 23 by analyzing the expressions שבת שבתון, שבתון, and שבע שבת[ו]ת. It uncovers a framework linking the Sabbath, Day of Atonement, and Sabbatical Year, highlighting the Sabbath’s central role. This study investigates the seventh-month festivals and examines the social justice implications of the Sabbatical Year, Jubilee, and grain harvest festival, all structured around the Sabbath concept. The findings indicate that H’s sabbatical framework marks a significant development in the conceptualization of sacred ti

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5

Rafalko, Jess. ""How You Cling to Your Grievance!": The Problem of Realism in Sabbath's Theater." Philip Roth Studies 20, no. 2 (2024): 67–83. http://dx.doi.org/10.1353/prs.2024.a938325.

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Abstract: The title character of Sabbath's Theater (1995) is a noted iconoclast. Most treatments of Sabbath's character attempt to reconcile his social deviance with his traumatic past—the death of his brother in war, his lover to cancer, and his first wife in absentia. Implied in these readings is a surprising truth about Sabbath: he is, despite himself, a traditionalist. This essay argues that Sabbath (like Roth) is committed to the conventions of literary realism, but this commitment is tested throughout the novel; realist techniques continually fail to address Sabbath's grief, revealing th

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6

Sharon, Nadav. "The Conquests of Jerusalem by Pompey and Herod: On Sabbath or »Sabbath of Sabbaths«?" Jewish Studies Quarterly 21, no. 3 (2014): 193. http://dx.doi.org/10.1628/094457014x14056845341069.

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7

Graham, Molly. "Sustainable Development Revisited: Rethinking Growth-Centric Paradigms Through the Lens of the Sabbath." European Journal of Sustainable Development 13, no. 3 (2024): 212. http://dx.doi.org/10.14207/ejsd.2024.v13n3p212.

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This paper argues that the current growth-centric paradigm of sustainable development is fundamentally flawed and proposes a paradigm shift towards the biblical concept of the Sabbath. It critiques the internal contradictions of the SDGs and challenges the unsustainable pursuit of infinite growth in addressing social and ecological crises. By exploring Sabbath's principles of rest, recalibration, and redistribution, the paper offers an ethical foundation for self-limitation and a basis for human identity beyond productivity—addressing the shortcomings of the degrowth movement. It proposes prac

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8

Falk, Daniel K. "Liturgical Progression and the Experience of Transformation in Prayers from Qumran." Dead Sea Discoveries 22, no. 3 (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 t

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9

Laoly, Nepho Gerson. "Tahun Sabat dan Tahun Yobel dalam Imamat 25." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 3, no. 2 (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, pro

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10

Alves Oliveira Neto, Maviael. "THE EIGHTH DAY ARGUMENT: A JEWISH RATIONALE FOR THE REJECTION OF THE SEVENTH DAY SABBATH." PRÁXIS TEOLÓGICA 20, no. 1 - Fluxo Contínuo (2024): e2095. https://doi.org/10.25194/2317-0573.2024v20n1.e2095.

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.Building from the assumption of the Sabbath’s obsolescence much has been argued for the prominence of Sunday gatherings already in the New Testament corpus, or even that Jesus, though a Sabbath keeper, paved the way for the substitution of the seventh day Sabbath, which is by no means self-evident and therefore deserves further investigation. Ad interim, irrespective of the proper biblical interpretation of the continuity of the seventh day Sabbath, only voluntary blindness would deny the clear presence of the Sunday as a day to gather and worship within the Apostolic Fathers’ literature only

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11

Zacca, Donnette. "Sabbath." Cultural and Pedagogical Inquiry 11, no. 3 (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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12

Carroll, Abigail. "Sabbath." Spiritus: A Journal of Christian Spirituality 24, no. 2 (2024): 334. http://dx.doi.org/10.1353/scs.2024.a938566.

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13

Domina, Lynn. "Sabbath." Prairie Schooner 78, no. 2 (2004): 145. http://dx.doi.org/10.1353/psg.2004.0072.

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14

Wohlfeld, Valerie. "Sabbath." Christianity & Literature 60, no. 4 (2011): 612. http://dx.doi.org/10.1177/014833311106000407.

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15

SCHAFER, A. RAHEL. "Rest for the Animals? Nonhuman Sabbath Repose in Pentateuchal Law." Bulletin for Biblical Research 23, no. 2 (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

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16

Gusarova, Ekaterina V. "Little Known Aspects of Veneration of the Old Testament Sabbath in Medieval Ethiopia." Scrinium 13, no. 1 (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 Co

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17

Wolfteich, Claire E. "Sabbath Stillness: Thoughts of a Lingering God." Spiritus: A Journal of Christian Spirituality 24, no. 1 (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: lingerin

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18

Droge, A. J. "Sabbath Work/Sabbath Rest: Genesis, Thomas, John." History of Religions 47, no. 2/3 (2007): 112–41. http://dx.doi.org/10.1086/524206.

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19

Dwiky Mulyono, Antonius, and Alvyn C. Hendriks. "Sabbath Observance: Social Analysis in the Context of Community Welfare." Syntax Idea 6, no. 4 (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 implication

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20

Yang, Zheng. "Identity Transplantation: A Psychoanalysis of “Puppetness” in the Novel of Sabbath’s Theater." English Language and Literature Studies 7, no. 1 (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 epi

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21

Fisher, Jeff. "Interpreting the Sabbath Among the Swiss Reformed." Religions 15, no. 11 (2024): 1331. http://dx.doi.org/10.3390/rel15111331.

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Among the many changing practices during the Reformation, Sabbath observance gained increasing importance as interpretations and practices evolved, leading to divisions among different traditions and disagreements within those traditions. Sabbath theology helped distinguish confessional identity. This study aims to delve deeper into Swiss Reformed interpretations of specific Scriptures that provide the basis for theological conclusions and practical applications regarding Sabbath. It focuses on four key passages in Isaiah (1:13–15, 56:2–8, 58:13–14, and 66:22–24) that contributed to the biblic

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22

Verdianto, Yohanes. "Reasons of How Adventists Pioneers Accepted the Truth about Sabbath (1844-1863)." Abstract Proceedings International Scholars Conference 7, no. 1 (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

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23

Noya, Ludwig Beethoven J. "The Flexibility of Sabbath: Another Pauline Ethnopolitical Device." Biblical Theology Bulletin: Journal of Bible and Culture 54, no. 4 (2024): 273–84. https://doi.org/10.1177/01461079241296538.

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Sabbath has been considered by scholars to hold great importance in Jewish ethnic identity. However, there are varieties of Sabbath observance among the Jews. This article attempts to view these varieties under the concept of “the flexibility of myth” by Theodorus P. Van Baaren. In acknowledging the flexibility of Sabbath “myth,” this article endeavors to show that such flexibility fits perfectly with Paul’s “ethnic reasoning.” Paul utilizes the flexibility of Sabbath in his ethnic reasoning to maintain his ethnopolitical agenda and claim an authority within the Jewish community of Rome. The a

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24

Paterson, Laura. "The Witches’ Sabbath in Scotland." Proceedings of the Society of Antiquaries of Scotland 142 (November 30, 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 durin

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25

Suereth, Russell. "Appreciating Everydayness through the Sabbath: An Open Pathway." International Journal of Culture and History 10, no. 2 (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 resear

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26

May, Isaac. "Sabbath Accommodations as a Civil Right: History, Title VII, and the Path to Groff v. DeJoy." FIU Law Review 19, no. 3 (2025): 873–92. https://doi.org/10.25148/lawrev.19.3.12.

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In Groff v. DeJoy, which concerned a Christian Sabbath observer, Jewish groups were vindicated by the Court’s overturning Hardison v. Transworld Airlines and strengthening Title VII’s protections for religion, particularly around employees’ Sabbath observance. This article positions Groff within the history of Jewish efforts to secure employment protections for Sabbath worship. Efforts to secure Sabbath accommodations were an outgrowth and expansion of early twentieth-century efforts to ensure Jews were protected by public accommodation laws and a product of attempts by litigators such as Leo

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27

Langhu, Koberson. "Church Fathers on the Sabbath and Sunday." Jurnal Koinonia 14, no. 2 (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

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28

Williams, Peter, and John Michael Cooper. "Sabbath Observance." Musical Times 148, no. 1901 (2007): 110. http://dx.doi.org/10.2307/25434505.

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29

Rees, Robert. "Sabbath Baptism." Dialogue: A Journal of Mormon Thought 46, no. 2 (2013): 96–97. http://dx.doi.org/10.5406/dialjmormthou.46.2.0096.

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30

Antine, Sarah. "The Sabbath." Bridges: A Jewish Feminist Journal 12, no. 1 (2007): 115. http://dx.doi.org/10.2979/bri.2007.12.1.115.

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31

Blevins, Kent. "Observing Sabbath." Review & Expositor 113, no. 4 (2016): 478–87. http://dx.doi.org/10.1177/0034637316670952.

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32

Fortin, Denis. "Sabbath Rest." Expository Times 131, no. 6 (2020): 281–82. http://dx.doi.org/10.1177/0014524620906106.

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33

Jacques, Rob. "Sabbath Poem." Prairie Schooner 85, no. 3 (2011): 141–42. http://dx.doi.org/10.1353/psg.2011.0113.

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34

Crawford, Jason. "Sabbath Reading." Christianity & Literature 70, no. 3 (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 li

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35

HAGNER, DONALD A. "Jesus and the Synoptic Sabbath Controversies." Bulletin for Biblical Research 19, no. 2 (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 b

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36

Budhi, Samgar Setia. "Makna Teologi Istirahat Dan Perkembanganya Dalam Kitab-Kitab Kanonik." Predica Verbum: Jurnal Teologi dan Misi 1, no. 2 (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 intert

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37

Przyborek, Piotr. "Szabat w Łukaszowym opisie pierwszych cudów Jezusa w Kafarnaum (Łk 4, 31-44)." Wrocławski Przegląd Teologiczny 21, no. 1 (2013): 87–108. https://doi.org/10.52097/wpt.2906.

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The fourth chapter of Luke’s Gospel ends with a description of the first miracles Jesus makes on a Sabbath day. In the synagogue in Capernaum, Jesus drives out a demon from a possessed man, then he heals Simon’s mother-in-law and performs many other miracles – when the Sabbath is over. An analysis of Luke 4:31-44 helps define the relationship between these miracles and the Sabbath day when they were performed and shows a continuation of the pericope: Luke 4:16-30. What Jesus foretold by stating his mission on one Sabbath day in Nazareth starts to come true on another Sabbath day in Capernaum.

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38

Bawaulu, Mutiarni, and Yudi Handoko. "TINJAUAN TEOLOGIS TENTANG SABAT BERDASARKAN KELUARAN 16:1-36 DAN IMPLIKASINYA BAGI GEREJA BETHEL INDONESIA HILISONDREKHA, TELUK DALAM." Alucio Dei 6, no. 1 (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 congreg

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39

Bawaulu, Mutiarni, and Yudi Handoko. "TINJAUAN TEOLOGIS TENTANG SABAT BERDASARKAN KELUARAN 16:1-36 DAN IMPLIKASINYA BAGI GEREJA BETHEL INDONESIA HILISONDREKHA, TELUK DALAM." Alucio Dei 6, no. 1 (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 congreg

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40

Miller, Yonatan S. "Sabbath-Temple-Eden." Journal of Ancient Judaism 9, no. 1 (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, Tabernacl

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41

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, no. 8 (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

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42

Frey, Mathilde. "The Sabbath commandment in the book of the covenant: ethics on behalf of the outcast." Journal of Asia Adventist Seminary 9, no. 1 (2006): 3–11. https://doi.org/10.63201/rrha6266.

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The Sabbath commandment in the book of the covenant (Exod 23:12) employs unusual linguistic terms which link it to Israel's patriarchal and covenantal history. This study suggests first, that the context of the Sabbath commandment in the book of the covenant is represented by the motif of God's compassionate listening to the outcry of the oppressed, a motif fundamental to the book of Exodus, which even triggers the exodus event. Second, a word-play connects the story of the exclusion of Ishmael and Hagar from the household of Abraham to the Sabbath and highlights its ethical implications. Fina

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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, no. 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

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Frey, Mathilde. "The Woodgatherers' sabbath: a literary study of Numbers 15:32–36." Journal of Asia Adventist Seminary 13, no. 1 (2010): 1–11. https://doi.org/10.63201/lrdn5518.

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This study examines the Sabbath narrative in Num 15:32-36 from the contextual perspective of cultic legislation prescribed in Num 15 and attempts to demonstrate the literary relationship that seems to exist between these legal prescriptions and the wood-gatherer's rebellious act on Sabbath. Furthermore, the Sabbath narrative seems to contain intertextual connections with the account of Israel's life in slavery (Exod 5), which, according to the narrative context in Num 14 and 16, appears to the Israelites to be a more favorable choice than to continue the journey to the Promised Land under the

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Huntley, Eritha, and Carol Barnes‐Reid. "The feasibility of Sabbath‐keeping in the Caribbean hospitality industry." International Journal of Contemporary Hospitality Management 15, no. 3 (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 m

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McLaughlin, SJ, Brett. "Recovering the Sabbath:." Lumen et Vita 10, no. 2 (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 citi

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Miller, Yonatan S. "Sabbath-Temple-Eden." Journal of Ancient Judaism 9, no. 1 (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, no. 3 (2017): 232. http://dx.doi.org/10.1093/litimag/imx067.

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Disch, Tom. "A Sabbath Prayer." Theology Today 50, no. 2 (1993): 285. http://dx.doi.org/10.1177/004057369305000212.

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Bruteau, Beatrice. "The Great Sabbath." New Blackfriars 71, no. 836 (1990): 132–40. http://dx.doi.org/10.1111/j.1741-2005.1990.tb01395.x.

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