By early Christian wTitors, it may be worth noticing,^ the teniis 9-1x0^x10* and fkizSxt.Xuv are not infrequently used in a fig. or spiritual sense uf aLstinence from evU ; e.g. Justin, Tn/ph. § 12, 'The new law (of Christ) wills that you should keep saljbath perpetually"; let a thief, etc., turn from sm, juti riVK^^artKl T« r/iv^tfiai (cf. Is BS'^) awti iXrA** treifi0»9m
' On the opinion that this 'day' would be lOOU years, ae* Charlei, Book if the Secrets oS Htwch, on 331- »; Sank. Via.
SAEBATH DAY'S JOURNEY
SABBATICAL YEAE
323
«; «■•;. 81mil«rly Clem. Al. Sirnm. Hi. 16, } Of), p. ssn Potter, wheie 'that keepeth the eahbath' of Ib fitl* \b e.xplairu'(l to ■ignify MtiTtt mvtyr.r ittMtpry,fUtTvt, and iv. 3, ^ 6, p. 600 (^ ^M )mjj T« r«^^jcr*i Oi' «ro;^^* XAXv* iyxfiuriutt «j»tTTltf'f/Ki), Tl-rtul-
li«n, adr. Jurf. c 4, anil others: see Hcssev, pp. 57 fl., 93, 96 (ed. 6, pp. 439., 70, 72); Suicer, Theg. Ecdet. 916, 918f.; and tt. also Ep. Bamab. xv. 1, 6, 7, And this, no doubt, is the meaning of the expression in the second of the ' Sayings of Jeaus,' discovered in Ih'J" at Oxyrhyncus, Aiyu 'Ir.roZt, Ea» ^n
rnr^lirvri riy miffia* [read Tcu KtffutZ], ei/ ui; tSpm Tr,i SaffiXliai r»u tuv tut't \i^t fj,^ ruff^ctTiffriri rt ret 22<tvat tuKO-iric^t ritwxrtfiit :
the Christian's whole life is to be hallowed, as a sabbath, in the 8<r\'ice of God. But it is ditlicult to think that Christ Ilimself can have used the expression in this metaphorical sense. See, further, Expos. Times, ix, 69 ; Hamack, Cher die pinftxt enUUckten Spriiche Jesxt, 1S97, pp. 9-12 (tr. in Expos. Nov. 1S97, pp. 323-7J ; Lock and Sandav, Tico Lectures on the *Saj/ings qf "ens/ 0x1. 1897, pp. 7, 9, 19 f., 35 f.
LiTBRATUBB.— Besides the references already given, Wellh. Bitt. 112,110; .Montefiore, lliM. Lect. ^lnilex)■, Smend, .^ «(<!«(. Rel.-tlrich. 139 f., 279, 3:(a-.332 ; Nowock, A rrh. ii. 14rV144 ; Speaker's Comm. on Ex. p. 339 ff.; Buxtorf, 5ymj<7. y«d. c. l(^-ll : Kalisch, Comm. mi Ez. i35&-363 (with information on Jewish oaages): \Vtiniit:ixe,ErlatUeruiiader Evann. aus Tatm. u. Midr. ioQ Mtl22. 11' etc.); Schiirer (Index) ; Edersheim, Li.feand Times, 11. 62-62, 182, 774 IT.; Malmonides (d. 1204). Bilchoth f!hali- bdth (' rules for the sabbath '), in his i'ad hdzdkah (ed. 15.^0, i. tol. 7711., ed. 1702, i. fol. 13y6ff.); §§ 242-410 of part iii_. (i-allcd 'Orah hayyim)ot R. Joseph Karo'6(d. lb75)Shtithdn'Ariikh{a manual of Jewish usaires ; often reprinted, e.rr, I 'anzig, 1845 ; in Lowe's abridged tr. iii. [llamburp, 1839] p. 49 ff.); Abrahams, Jeuni/i Lije in Mid. Ages (Index) ; J. A. llessey, Sunday, iu oriijin, history, and present oi/liyation (B.-xinpton Lcct. (or 1860 ; latest ed. 1SS9). S. K. DRIVEB.
SABBATH DAY'S JODRNEY (Talmndic oinn* I??'!')- — Au expression found but once in the Bible, Ac 1" (aa^^arov . . . oSdf), where the Mount of Olives is said to be a Sabbath day's journey from Jerusalem. The expression immediately suggests some well-known regulation fixing the distance which might be travelled on the Sabbath, and, by implication, defines tliis distance as between five and six furlongs ; for, according to Josephus in liis Ant. (XX. viii. 6), the Mount of Olives is five fur- longs from Jerusalem, wliile in his BJ (V. ii. 3) it is stated to be six, the variation being perhaps due either to the fact that the distance lay between the two, or to the fact that the older Hebrew ell was rather shorter than the later one. What the text suggests is quite in harmony with extant Itabbinical regulations, which, therefore, in this case exhibit not merely (as they so often and so misleadinglv do) what ought to be, but what actu- ally waa. rims, in the Jerusalem Targum, tlio command in Ex IG-"" appears in the form, ' And let no man go walking from his j)Iace beyond 2000 ells on the seventh day'; and in the "Targum on Ku 1" Naomi saye to fiuth, 'We are commanded to keep Sabbaths and festivals, and not to walk be)'onu 2000 ells'; and this regulation is supple- mented with many ritualistic details in the Mislina tractate'£ru6tn. Occa.sional variationsf from this generally accepted measurement! — as, for ex- ample, tlie greater Sabbath day's journey of 2800 ells, the medium one of 'JuiiO, and the .smaller one of 1800— are merely the freaks of individual Rabbis.
The evolution of the regulation can be traced with some approximation to certainty. The liahbis seem first to have generalized the prohibition directed in Ex 16* against a man's ' going out of his place' on the Sabbath to gather the manna,
• See Levy, NHWD, s.v. cmn (vol. Iv. p. 6371>).
t Nowock {Lehrb. d. llrh. Archaol. i. 202) gives as his opinion that the Sabbath (ovirney pr<»biib]y corresponded to the K^.'yi)tian measure of loon double 'mips, and q\iote.H from ZiKkerniuiin the tradition in the Talmud that it was '20(M» Kfc/^jf, explainiuk' the 2W10 ells elsewhere by /!uckeruiann's statenunt that in the Tal- mud ell and step are quite commonly made the same ; and the Bkbbotb Journey (Nowack adds) Is sonietimes called mil ('j'lp) ■—that Is, fMXjtt. Jerome has another measurement. In his BpiMt. ad Atijanam qxtcest. x. we And: 'They are accustomed to answer ond say " liaruchibos and Simeon and Hillcl, our mastem, have handed down to us that we should walk 2000 feet (pedes) t,n the Sabbath.'"