this article is to explain and differentiate the em- ployment of these terms, leaving ethnological and other information to be given under the articles Seba and Siieba.
Sabaeans occurs only twice In RV: once Is 45" (D'xjj ; B Za^acln, A Zt^weiii) as the gentilic name from SeM, and once Job 1" (nJy', LXX om.) as that from Shelia. Other two instances occur in AV: Jl 3 [Heb. 4]', where RV substitutes 'men of Sheba' as tr. of D-N?,f> (LXX om.) ; and E/.k 23''% where RV and AVm, following the Kethibh D'k310, substitute ' drunkards ' [A V ' Sab;eans ' follows the Kcri o'!<?3 ; B om., A olvuiUvoi], The text here is almost certainly corrupt, and it can hardly be said that Cornill, Bertholet, or Kraetzschmar have been very successful in their attempts at restoring it.
Seba (k;9, Za^i.) is mentioned in Gn 10' ( = 1 Ch 1«, B i:a,3dT) as a son of Cush ; in Is 43' (B -Zofivr,) the name is coupled with Cush, and in Ps 72" with tjliolm.
Sheba (n??*, usually ra/94) is variously described as (1) a grandson of Cush Gn 10' ( = 1 Ch 1», B Zajia-v); (2) a son of Joljtan Gn W^ (A 2a;SeO, E 2a;3aO) = l Ch 1» (A •Za.fi&v) ; (3) a son of Jokshan On2.5» (A Za-^iv, E 2a(3<i) = I Ch 1*^ (B Zajial, A 2a,9d). The queen of Sheba (1 IC lO'-''- "■'8=2 Ch Qi.a. ». H) visited Solomon, bringing with her great stores of gold, precious stones and spices ; the trading companies of Sheba are referred to in Job G"> (B Za.^ol, K »• • 'Efff/Sot, A''" 'Kat^oi), Is 60», Ezk i't'"- ^ (associated with Ka'amah, Haran, Canneh, Eden, Asshur, and Cliiluiad) 38" (with Dedan and Tarshish) ; its gold is mentioned in Ps 72" (Bx 'Apajila), and its frankincense in Jer 6"; in Ps 72'° the name is coupled with Seba (' the kings of Sheba [Bx ^(uriXeit 'Apd^ue] and Seba shall ntl'er gifts '). J. A. Selbie.
SABANNEUS (B SujSai'TOioDs, A BnwotoOs, AV Bannaia), 1 I'^s 9". The corresponding name in Ezr 10" is Zabad.
SABANNUS(2ii/9on'0!,AVSabban), 1 Es8«"(LXX "). — Mouth the son of Sabannus corresponds to Noadiah the son of Biunui, Ezr 8".
SABAOTH — See LORD OF Hosts.
SABATEUS (B 'Afiralos, A DajS/SaTo/of, AV Ra- batras), 1 Ea 9" = Shabbethai, Neh 8', where the LXX omita the name.
8ABATHU8 (ild/Saffot, AV Sabatns), 1 Es 9*= Zabiui, Ezr 10".
SABBATEDS (ZajS^raiot, AV Sabbatheus), 1 Es
9". — 'Levis and Sabbatens* correspond to 'Shab- bethai the Levite' of Ezr 10".
SABBATH (n;5>; ai^^arov; also, both in LXX and NT, of a single day, rh crdjSjSaTa). — The Hebrew name for the seventh day of the week, which became among the Israelites a centre of many important religious observances and associations.
The word is in form, probably (as may be inferred from '1B3B' n'injB*), contracted from innjs' (so Olsbausen, p. 349 ; Konig, ii. 180 f. : othenvise, but less probably, Bartb, Nominalbiidung^ p. 24 ; Jastrow [see ad yin.], p. 340). The root n?^ means (ee« Is 14* 248) to delist, cease (ct. Arab, eabata, to cut off, intercept, interrupt) ; hence the idea connected with the ' sabbath ' will be tliat of desisting, cessation — the doubled b having an inten- sive force, and implying? either complete cessation, or, perhaps, a making to cease. It should be borne in mind that the idea expressed by n^^ and npf* is not the positive ' rest ' of relaxa- tion or refreshment (which is r53), but the negative 'rest* of cessatUm from work or activity. Whether, however, this etymolo^ expresses the original meaninj^ of ' sabbath,' mu»«* remain for the present an open question ; if it be true that ic and the Assyr. iabattum had a common origin, it may have denoted ori^nnally something different (see below, g ii., first par. in small type).
i. History of the Institution in the OT.— The sabbath is mentioned in all the great Penta- teuchal codes, and there are also allusions to it in the historical and prophetical liooks. It will be most instructive to consider the notices, as far as possible, chronologically.
In the legislation of JE the sabbath appears as a day of cessation from (in particular) fi'.ld- labour, designed with a humanitarian end : Ex 23'* 'Six days shalt thou do tliy work (^'^H;?), and on the seventh day thou shalt desist (nifn), in order that thy ox and thy a.ss may rest (O'l;), and that the son of tliy maidservant, and thy 'stranger,' may be refreshed (t'rj:, pronerly 'got breath,' cf. 2S 16'''),' — conip. the similar motive for the sabbatical year, v.". And in the parallel group of laws in ch. 34 (v.^'): 'Six days thou shalt work, but on the seventh day thou shalt df.sist : in plowing time and in harvest tliou shalt desist.' In the Decalor;ue (Ex 'JU") the Israelite is commanded to ' keep ' the sabbath ' holy ' ; and the injunction is expanded in the following clauses, vv.»- '" (which are probably an explanatory com- ment, not forming part of tiio original Ten Woi ds) : the seventh day, it is there said, is a sabbath ' unto ' (i.e. to be observed in honour of) Jehovah : no work — •i?i*l''?, more exactly business, the word generally used in connexion with the sabbath — is to be done in it by any member of the Israelite's household (including his servants), or by his cattle, or by the ' stranger ' settled in liis country ; and in Dent. (5'*) a clause similar to Ex 23'^'' is added, ' in order that thy manservant and thy maid- servant may rest (nij;) as well as thou' (cf. for the philanthropic motive, 12"'" H*"- 10"). In the early histori<'al books and prophets the sabbath is as.sociated with the new moun, in a manner which implies that both were occasions of intermission from labour, and holidays : in 2 K 4*'- *• a visit to