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Remember the sabbath day, to keep it holy
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Part of a series on
The Ten Commandments
I am the LORD thy God
No other gods before me
No graven images or likenesses
Not take the LORD's name in vain
Remember the sabbath day
Honour thy father and thy mother
Thou shalt not kill
Thou shalt not commit adultery
Thou shalt not steal
Thou shalt not bear false witness
Thou shalt not covet
Related articles
Tablets of Stone
Ritual Decalogue
Catholic theology
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"Remember the sabbath day, to keep it holy" is one of the Ten Commandments[1] found in the Hebrew Bible.
The full text of the commandment reads:
Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.
—  Exodus 20:8-11
Contents
[hide]
1 Background
2 Ancient understanding
3 Jewish view
4 Christian view
4.1 New Testament
4.2 Catholic views
4.3 Lutheran views
4.4 Reformed views
4.5 Methodist views
4.6 Latter-day Saints views
4.7 Seventh-day Adventists
5 See also
6 Notes
7 Further reading
8 External links
Background[edit]
When God gave the Israelites the Ten Commandments at biblical Mount Sinai, they were commanded to remember the Sabbath and keep it holy by not doing any work and allowing the whole household to cease from work.[2] This was in recognition of God's act of creation and the special status that God had conferred on the seventh day during the creation week.[3]
Ancient understanding[edit]
The Torah portrays the Sabbath concept both in terms of resting on the seventh day and allowing land to lie fallow during each seventh year.[4] The motivation is described as going beyond a sign and remembrance of Yahweh's original rest during the creation week[5] and extends to a concern that one's servants, family, and livestock be able to rest and be refreshed from their work.[6] In addition to the instruction to rest on each seventh day and seventh year, periods of seven days are often relevant aspects of Biblical instructions. For example, the quarantine period for suspected skin diseases after initial examination by a priest was seven days, after which the priest would re-examine the skin and pronounce the person clean or unclean.[7] Other special days included the day after the seventh Sabbath,[8] the first day of the seventh month,[9] the day of ritual cleansing after being healed from an unclean disease or other event bringing uncleanness.[10] In addition, in the battle of Jericho, Joshua commanded the army to march around Jericho each day for seven consecutive days and to march around Jericho seven times on the seventh day.[11]
The Torah describes disobedience to the command to keep the Sabbath day holy as punishable by death[12] and failing to observe Sabbath years would be compensated for during the captivity that would result from breaking covenant.[13] The Torah also describes how special bread was to be set out before Yahweh Sabbath by Sabbath[14] and describes Sabbath day offerings.[15]
The Day of Atonement was regarded as a "Sabbath of Sabbaths" [16] It was on this day alone that the Kohen Gadol (High Priest) entered the Kodesh Hakodashim (Most Holy Place) inside the Tabernacle where the Ark of the Covenant contained the stone tablets on which the Ten Commandments were engraved. The presence of YHWH in the Kodesh Hakodashim on that yearly day, upon the mercy seat, required that the Kohen Gadol be first purified by the sacrifice of a bull in a prescribed manner. Entering the Most Holy Place on other days or without fulfilling the ritual requirements would subject the priest to death.[17]
In the same way that observing the Sabbath did not prevent Joshua from marching around Jericho for seven consecutive days,[18] Sabbath observance did not prevent the chief priest Jehoiada from organizing a palace coup on the Sabbath in order to remove queen Ataliah from the throne and replace her with Joash, a rightful heir to the throne. Ataliah had murdered all the other heirs to the throne upon the death of Ahaziah and usurped the throne of Judah for herself. Jehoiada's wife had rescued young Joash, and Jehoiada had kept him hidden for six years while Ataliah reigned as queen over Judah. The priest Jehoiada used the occasion of the transfer of the guard on the Sabbath to proclaim Joash as king because at that time, he could arrange twice the normal guard on duty at the temple of Yahweh. On that day, a covenant was made, Joash was proclaimed king, Ataliah was put to death, the temple of Baal was torn down, idols were smashed, and Mattan, the priest of Baal, was killed.[19]
A number of the prophets condemn desecration of the Sabbath with various forms of work, including Isaiah,[20] Jeremiah,[21] Ezekiel,[22] and Amos.[23] According to Nehemiah, after the captives return to Jerusalem from Exile, they make a covenant which includes a promise to refrain from desecrating the Sabbath,[24] yet some give in to the ongoing temptation to buy and sell on the Sabbath. As a result, Nehemiah has to rebuke them and station guards to prevent commerce in Jerusalem on the Sabbath.[25]
Jewish view[edit]
Main article: Shabbat
Ibn Ezra taught that the Exodus account of the Ten Commandments contains the text exactly as written on the stone tablets and that the different version in Deuteronomy contains Moses words which remind Israel to obey the commandments, "as the LORD your God has commanded you."[26] Ibn Ezra explains that Moses did not need to re-iterate the reference to six days of creation at the beginning of the commandment in Deuteronomy, because the command in Deuteronomy itself refers back to the command from Exodus with the words "as YHWH your Elohim has commanded you." Instead, Moses revealed in Deuteronomy the motive for the command that slaves rest on the Sabbath day in order that Israel remember that they were slaves in Egypt and that God redeemed them.[26]
Rabbi Moshe ben Nachman (the Ramban) also views the Exodus version of the Sabbath day commandment as a direct recitation by God, and the version in Deuteronomy as Moses’ personal reconstruction and exposition. The Ramban explains that Moses wishes to emphasize that the prohibition of work extends even to agricultural work aimed at food production. He further explains the difference in the stated rationals (creation in Exodus, exodus in Deuteronomy). The exodus from Egypt serves as further evidence of Yah's creation of the world. God's awesome display of power during the exodus annuls any doubts regarding YHWH as creator, because only the creator can possess such total control over the elements.
Thus the Sabbath is a remembrance of the exodus from Egypt, and the exodus is a remembrance of the Sabbath, for on it [the Sabbath] they remember and say that it is Elohim who ... created everything at the beginning of creation ... Now he did not explain here [in Deuteronomy] that the reason for the rest [on the Sabbath] is that in six days the Eternal made heaven since this has already been mentioned many times in the Torah. Instead...he explained to them that from the Exodus from Egypt they will know that it was He who spoke and the world came into existence, and He ceased from work thereon.’[26]
Maimonides (the Rambam) gives equal footing to both rationals for the Sabbath command:
YHWH commanded us to abstain from work on the Sabbath, and to rest, for two purposes; namely, (1) That we might confirm the true theory, that of the Creation, which at once and clearly leads to the theory of the existence of God. (2) That we might remember how kind God had been in freeing us from the burden of the Egyptians - The Sabbath is therefore a double blessing: it gives us correct notions, and also promotes the well-being of our bodies.[26]
Christian view[edit]
See also: Sabbath in Christianity
New Testament[edit]
See also: Biblical Sabbath
Moral imperatives mirroring nine of the Ten Commandments are repeated in the New Testament, but the commandment regarding the Sabbath is notably absent.[27] However, the background and Jewish understanding of the Sabbath commandment underscore much of the New Testament narratives and discussion.[28] For example, Jesus is described as pointing out to the Jews their misunderstanding of the Mosaic Law by making observance of the Sabbath more rigorous than God had commanded. It was not unlawful to eat on the Sabbath, even if food must be obtained by plucking grain from the ears. It was not unlawful to do good on the Sabbath day. Healing was a work of mercy, and Jesus, portrayed as Lord of the Sabbath, was merciful. Consequently, criticisms of healing on the Sabbath were unjustified.[29]
At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. When the Pharisees saw this, they said to him, "Look! Your disciples are doing what is unlawful on the Sabbath."
He answered, "Haven't you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests. Or haven't you read in the Law that on the Sabbath the priests in the temple desecrate the day and yet are innocent? I tell you that one greater than the temple is here. If you had known what these words mean, 'I desire mercy, not sacrifice,' you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath."
Going on from that place, he went into their synagogue, and a man with a shriveled hand was there. Looking for a reason to accuse Jesus, they asked him, "Is it lawful to heal on the Sabbath?" He said to them, "If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath."
Then he said to the man, "Stretch out your hand." So he stretched it out and it was completely restored, just as sound as the other. But the Pharisees went out and plotted how they might kill Jesus.
—  Matthew 12:1-14 NIV[30]
Catholic views[edit]
The Catholic Church views the commandment to "remember the Sabbath day and keep it holy" (Exodus 20:8-10) as an essential part of observing the command to "love the Lord your God with all your heart, and with all your soul and with all your mind."(Mark 2:27-28)[31] Catholic teaching emphasizes the holiness of the Sabbath day (Exodus 31:15),[32] connects the Sabbath with God's rest after the six days of creation (Exodus 20:11),[33] views the Sabbath as a reminder of Israel's liberation from bondage (Deuteronomy 5:15),[34] and views God's example of resting on the seventh day as an example for human resting and protesting the servitude of work and the worship of money. (Exodus 31:17, 23:12)[35] The Catholic Catechism discusses many incidents when Jesus was accused of violating the Sabbath law, and points out that Jesus never fails to respect the holiness of this day.(Mark 1:21, John 9:16) Jesus is described as giving the Sabbath law its authentic and authoritative interpretation: "The sabbath was made for man, not man for the sabbath."(Mark 2:27) With compassion, Christ declares the Sabbath for doing good rather than harm, for saving life rather than killing.(Mark 3:4)[36]
Sunday is distinguished from the Sabbath, which it follows. According to Catholic teaching, ceremonial observance of Christ's resurrection on the first day of the week replaces that of the Sabbath.
Sunday is described as a fulfillment of the spiritual truth of the Jewish Sabbath and an announcement of man's eternal rest in God.[37] The Catholic Catechism describes Sunday celebration as observing the "moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship." Thus, Sunday worship fulfills the "moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people."[38] The Catholic Church teaches that the Lord's day should be "a day of grace and rest from work" to cultivate their "familial, cultural, social, and religious lives."[39] On Sundays and other holy days, faithful Christians are to refrain from work and activities that hinder the worship owed to God, the joy proper to the Lord's Day, works of mercy, and the "appropriate relaxation of mind and body."[40] Christians also sanctify Sunday by giving time and care to their families and relatives, often difficult to do on other days of the week. "Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life."[41] In addition to one's own rest, Christians should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day.[42]
An oration given by Jesus to Saint Elizabeth, Queen of Hungary, along with Saint Matilda and Saint Bridget, titled "A True Letter of Our Saviour Jesus Christ", which is venerated by Roman Catholics, implores the faithful: "If you want to reap an abundant harvest you must not work on Sunday, for Sunday you must go to Church and pray to God to forgive your sins. He gave you six days in which to work and one for rest and devotion and to tender your help to the poor and assist the Church."[43]
Lutheran views[edit]
Martin Luther taught that with regard to external observance, the Sabbath commandment was given to Jews alone and not strictly applicable to Christians. Luther did see wisdom in voluntary observance of a day to rest from labor and pay particular attention to Christian duties of reading the Scriptures, worshiping God, and prayer. He thought that this need not occur on any particular day, but should continue on Sunday (the Lord's day), since this was the long established practice, and there was no reason to create disorder by unnecessary innovation. Luther emphasized that no day is made holy by rest alone, but rather by the individual seeking to be holy through washing himself in God's word.[44]
For the Word of God is the sanctuary above all sanctuaries, yea, the only one which we Christians know and have…God's Word is the treasure which sanctifies everything, and by which even all the saints themselves were sanctified. At whatever hour then, God's Word is taught, preached, heard, read or meditated upon, there the person, day, and work are sanctified thereby, not because of the external work, but because of the Word which makes saints of us all. Therefore I constantly say that all our life and work must be ordered according to God's Word, if it is to be God-pleasing or holy. Where this is done, this commandment is in force and being fulfilled.
—  Martin Luther, The Large Catechism[44]
From Martin Luther there is also the following comments on the reason for, importance of, and continuing need for the seventh-day Sabbath, specifically, found in Luther on the Creation: A Critical and Devotional Commentary on Genesis 1-3:
God did not sanctify to himself the heaven nor the earth nor any other creature. But God did sanctify to himself the seventh day. This was especially designed of God, to cause us to understand the seventh day is to be especially devoted to divine worship. For that which is appropriated to God and exclusively separated from all profane uses is sanctified or holy...
It follows therefore from this passage, that if Adam had stood in his innocence and had not fallen he would yet have observed the "seventh day" as sanctified, holy and sacred; that is, he would have taught his children and posterity on that day concerning the will and worship of God.
Further by this sanctification of the Sabbath it is also plainly shown that man was especially created for the knowledge and worship of God. For the Sabbath was not instituted on account of sheep or oxen, but for the sake of men, that the knowledge of God might be exercised and increased by them on that sacred day. Although therefore man lost the knowledge of God by sin, yet God willed that his command concerning the sanctifying of the Sabbath should remain. He willed that on the seventh day both the Word should be preached, and also those other parts of his worship performed, which he himself instituted; so the end that by those appointed means we should first of all think solemnly on our condition in the world as men; that this nature of ours was created ...for the knowledge and the glorifying of God; and also that by these same sacred means we might hold fast in our minds the same hope of a future and eternal life.
Here one does not find Luther saying the Sabbath command of Genesis 1 is something that could be dispensed with. It was the command of the Creator of the universe and had a specific purpose. Throughout this writing, Martin Luther points out a specific the purpose of one whose sole purpose was to undermine the commands of God.
Reformed views[edit]
John Calvin taught that since Jesus Christ fulfilled the Sabbath, binding observance to the Sabbath was abrogated for Christians. However, he emphasized that because Christians are buried with Christ in baptism and raised from the dead to the glory of God the Father (Romans 6:4), that what Christ fulfilled in the Sabbath requires not one day each week, but rather "requires the whole course of our lives, until being completely dead to ourselves, we are filled with the life of God."[45] Calvin taught that spiritual wisdom deserves to have some part of every day devoted to it, but owing to the weakness of many daily meetings cannot be held. Consequently, the pattern of weekly observance established by God is useful for the church to emulate. This church practice is not to be in the manner of Jewish observance of minute formalities, but rather one of ordering church life in a useful and predictable manner to serve the body with opportunity to hear the word, receive the sacraments, and participate in public prayer.[46]
The Westminster Confession of Faith describes the Sabbath day as being the seventh day of the week from the creation until the resurrection of Christ, and as being changed to the first day of the week with Christ's resurrection.[47]
VI. Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: [John 4:21] but God is to be worshipped everywhere,[Malachi 1:11, 1 Timothy 2:8] in spirit and truth;[John 4:23] as, in private families[Jeremiah 10:25, Deuteronomy 6:6-7, 1 Peter 3:7, Acts 10:2] daily,[Matthew 6:11] and in secret, each one by himself;[Matthew 6:6, Ephesians 6:18] so, more solemnly in the public assemblies, which are not carelessly or wilfully to be neglected, or forsaken, when God, by His Word or providence, calls thereunto.[Isaiah 56:6-7, Hebrews 10:25, Acts 13:42, Luke 4:16, Acts 2:42]
VII. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment binding all men in all ages, He has particularly appointed one day in seven, for a Sabbath, to be kept holy unto him:[Exodus 20:8-11, Isaiah 56:2-11] which, from the beginning of the world to the resurrection of Christ, was the last day of the week: and, from the resurrection of Christ, was changed into the first day of the week,[Genesis 2:2, 1 Corinthians 16:1-2, Acts 20:7] which, in Scripture, is called the Lord's Day,[Revelation 1:10] and is to be continued to the end of the world, as the Christian Sabbath.[Exodus 20:8,10, Matthew 5:17-18]
VIII. This Sabbath is to be kept holy unto the Lord when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations,[Exodus 20:8, Exodus 16:23-30, Exodus 31:15-17, Isaiah 58:13, Nehemiah 13:15-22] but also are taken up the whole time in the public and private exercises of His worship, and in the duties of necessity and mercy.[Isaiah 58:13][47]
Methodist views[edit]
Further information: Sabbatarianism § Methodist Churches
In Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[48] The General Rules of the Methodist Church required "attending upon all the ordinances of God" including "the public worship of God" and prohibited "profaning the day of the Lord, either by doing ordinary work therein or by buying or selling".[49] As such, "Methodist observance of the Lord's Day was grounded in their sense that the observance of Sunday as a day of rest fulfilled the Commandement to sanctify the Sabbath."[48] The 2014 Discipline of the Bible Methodist Connection of Churches states, with regard to the Lord's Day:[50]
We believe that the Lord’s Day, celebrated on Sunday, the first day of the week, throughout the Christian church, is the Christian sabbath, which we reverently observe as a day of rest and worship and as the continuing memorial of our Savior’s resurrection. For this reason, we abstain from secular work and from all merchandising on this holy day, except that required by mercy or necessity.[50]
Theologically speaking, for Methodists, Sunday is "the special but not the only day for worship, it is hallowed by God, recalls creation and the resurrection, requires release from earthly toil and responsibilities, and anticipates the eschatological day of the Lord that is the hope and desire of all believers."[49]
Latter-day Saints views[edit]
Members of The Church of Jesus Christ of Latter-day Saints believe the Lord has commanded them to continue to observe the Sabbath. He has promised them that if they obey this commandment, they will receive "the fullness of the earth.".[51] Mormons are taught that they should keep it a holy day and it should be reserved for holy activities. Mormons attend sacrament meeting each week. Other Sabbath-day activities may include: praying, meditating, studying the scriptures and the teachings of latter-day prophets, writing letters to family members and friends, reading wholesome material, visiting the sick and distressed, and attending other Church meetings.[52]
Seventh-day Adventists[edit]
Seventh-day Adventists observe the sabbath from Friday sunset to Saturday sunset.[53] In places where the sun does not appear or does not set for several months, such as northern Scandinavia, the tendency is to regard an arbitrary time such as 6 p.m. as "sunset". During the sabbath, Adventists avoid secular work and business, although medical relief and humanitarian work is accepted. Though there are cultural variations, most Adventists also avoid activities such as shopping, sport, and certain forms of entertainment. Adventists typically gather for church services on Saturday morning. Some also gather on Friday evening to welcome in the sabbath hours (sometimes called "vespers" or "opening Sabbath"), and some similarly gather at "closing Sabbath".
Traditionally, Seventh-day Adventists hold that the Ten Commandments (including the fourth commandment concerning the sabbath) are part of the moral law of God, not abrogated by the teachings of Jesus Christ, which apply equally to Christians.[53] This was a common Christian understanding before the Sabbatarian controversy led Sunday-keepers to adopt a more radical antinomian position. Adventists have traditionally distinguished between "moral law" and "ceremonial law", arguing that moral law continues to bind Christians, while events predicted by the ceremonial law were fulfilled by Christ's death on the cross.
See also[edit]
Sunday shopping
Notes[edit]
Jump up ^ Exodus 20:1-21, Deuteronomy 5:1-23, ‘’Ten Commandments,’’ New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1174-1175
Jump up ^ Exodus 20; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043; Sabbath, The New Unger's Bible Dictionary, Moody Publishers, 1988, pp. 1095-1096
Jump up ^ Exodus 20:11-12; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Exodus 23:11-12; Leviticus 25:2-4; Sabbatical Year, New Bible Dictionary, Second Edition, Tyndale House, 1982 p. 1043
Jump up ^ Exodus 31:17; Sabbath, The New Unger's Bible Dictionary, Moody Publishers, 1988, pp. 1095-1096
Jump up ^ Exodus 23:12, Deuteronomy 5:14; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Leviticus 13; Commentary on Leviticus 13, The Hebrew Study Bible, Oxford University Press, 2004, pp. 234-238
Jump up ^ Leviticus 23:16; Commentary on Leviticus 23, The Jewish Study Bible, Oxford University Press, 2004, pp. 262-267
Jump up ^ Leviticus 23:24; Commentary on Leviticus 23, The Jewish Study Bible, Oxford University Press, 2004, pp. 262-267
Jump up ^ Leviticus 14; Numbers 19; Commentary on Leviticus 24, The Jewish Study Bible, Oxford University Press, 2004, pp. 238-241
Jump up ^ Yahoshua 6; Commentary on Joshua 6, The Hebrew Study Bible, Oxford University Press, 2004, pp. 473-474
Jump up ^ Exodus 35:2; Numbers 15:32; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Leviticus 26:34-43; Yeremiah 34:14-22; Sabbatical Year, New Bible Dictionary, Second Edition, Tyndale House, 1982, p. 1043
Jump up ^ Leviticus 24:5-9; Commentary on Leviticus 24, The Hebrew Study Bible, Oxford University Press, 2004, pp. 267-268
Jump up ^ Numbers 28:9-10; Commentary on Numbers 28, The Jewish Study Bible, Oxford University Press, 2004, pp. 340-341
Jump up ^ Leviticus 16:31; Nosson Scherman, Yom Kippur, Mesorah Publications, 1989, p.57
Jump up ^ Leviticus 16; Commentary on Leviticus 16, The Jewish Study Bible, Oxford University Press, 2004, pp. 243-247
Jump up ^ Joshua 6; Commentary on Joshua 6, The Jewish Study Bible, Oxford University Press, 2004, pp. 473-474
Jump up ^ 2 Kings 11; 2 Chronicles 22-23; R. Kittel, A History of the Hebrews Vol. II, Williams and Norgate, 1896, pp.286-287
Jump up ^ Isaiah 56; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Jeremiah 17; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Ezekiel 20; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Amos 8; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Nehemiah 10; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Nehemiah 13; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
^ Jump up to: a b c d "ארכיון הדף היומי". vbm-torah.org.
Jump up ^ Warren W. Wiersbe, The Bible Exposition Commentary: New Testament: Volume 1, Cook Communications, 1989, p. 392; Greg L. Bahnsen, Wayne G. Strickland, Douglas J. Moo, Willem A. Van Gemeren, Five Views of Law and Gospel, Zondervan, 1999, p. 81; John F. Walvoord, Roy B. Zuck, The Bible Knowledge Commentary: New Testament Edition, David C. Cook, 1983, p. 678; William Henry Branson, In Defense of the Faith, Herald, 1949, p. 122; Normal Geisler, Ron Rhodes, Conviction Without Compromise, Harvest House, 2008, p. 316
Jump up ^ Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043; Sabbath, The New Unger's Bible Dictionary, Moody Publishers, 1988, pp. 1095-1096
Jump up ^ Matthew 12:1-14; Sabbath, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1042-1043
Jump up ^ Matthew 12:1-14 NIV
Jump up ^ Catechism of the Catholic Church, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2168, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2169, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2170, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2172, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2173, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2175, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2176, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2184, The Third Commandmen
Jump up ^ Catechism of the Catholic Church 2185, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2186, The Third Commandment
Jump up ^ Catechism of the Catholic Church 2187, The Third Commandment
Jump up ^ The Pieta Prayer Book. MLOR Corp. 2004. p. 60.
^ Jump up to: a b "The Large Catechism (V) - Martin Luther". iclnet.org.
Jump up ^ John Calvin, Institutes of the Christian Religion, Book Two, Chapter 8, Section 31
Jump up ^ John Calvin, Institutes of the Christian Religion, Book Two, Chapter 8, Section 33-34
^ Jump up to: a b "Westminster Confession of Faith". reformed.org.
^ Jump up to: a b Campbell, Ted A. (1 October 2011). Methodist Doctrine: The Essentials, 2nd Edition. Abingdon Press. p. 40. ISBN 9781426753473.
^ Jump up to: a b Tucker, Karen B. Westerfield (27 April 2011). American Methodist Worship. Oxford University Press. p. 46. ISBN 9780199774159.
^ Jump up to: a b "Discipline of the Bible Methodist Connection of Churches" (PDF). 2014. p. 30. Retrieved 19 June 2017.
Jump up ^ "Doctrine and Covenants 59:16-20". lds.org.
Jump up ^ True to the Faith, Pg 146 (PDF)
^ Jump up to: a b "Beliefs". www.adventist.org. 2016-10-04. Retrieved 2017-06-03.
Further reading[edit]
The Jewish Study Bible, Tanakh Translation. 2004. Berlin, Adele; Brettler, Marc Zvi; Fishbane, Michael, eds. Jewish Publication Society, New York: Oxford University Press. ISBN 0-19-529751-2
Matthew Henry's Concise Commentary on the Whole Bible (accessed 2 September 2009)
The Holy Bible, English Standard Version. 2007. Crossway Bibles, Wheaton, IL. ISBN 1-58134-379-5
New Jerusalem Bible. 1985. (accessed 28 August 2009)
The NIV Study Bible. 1995. Barker, Kenneth, Burdick, Donald; Stek, John; Wessel, Walter; Youngblood, Ronald, eds. Zondervan. Grand Rapids, MI, USA ISBN 0-310-92709-9
U.S. Catholic Church. Catechism of the Catholic Church. 2003. Doubleday Religion. ISBN 0-385-50819-0 (accessed 1 September 2009)
"Luther on the Creation: A Critical and Devotional Commentary on Genesis [1-3]" 1904 Lutherans in all Lands, Co., Minneapolis, MN.
External links[edit]
Yalkut Shimoni
Tanakh (Holy Scriptures), Jewish Publication Society (JPS) 1917
Explanation of Torah, Mishnah, Talmud versions
Brief explanations of Talmudic works and their origins
Catechism of the Catholic Church
New Jerusalem Bible (Catholic)
Matthew Henry's Concise Commentary on the Whole Bible
John Wesley's notes on the Bible
John Calvin's commentary on the Bible
Bible Gateway online reading and research tool; several versions are available
Judaism 101 Love and Brotherhood
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Ten Commandments
Commandments
I am the Lord thy God
Thou shalt have no other gods before me
Thou shalt not make unto thee any graven image
Thou shalt not take the name of the Lord thy God in vain
Remember the sabbath day, to keep it holy
Honour thy father and thy mother
Thou shalt not kill
Thou shalt not commit adultery
Thou shalt not steal
Thou shalt not bear false witness against thy neighbour
Thou shalt not covet
Modern media
The Ten Commandments: The Musical
K10C: Kids' Ten Commandments
Les Dix Commandements (musical)
2007 film
2010 film
The Ten Commandments (2007 film)
The Ten Commandments (1956 film)
The Ten Commandments (1923 film)
Related articles
613 Mitzvot
Alternatives
Catholic theology
Finger of God
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Private company limited by guarantee
From Wikipedia, the free encyclopedia
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In British and Irish company law, a company limited by guarantee (LBG) is an alternative type of corporation used primarily for non-profit organisations that require legal personality. A company limited by guarantee does not usually have a share capital or shareholders, but instead has members who act as guarantors. The guarantors give an undertaking to contribute a nominal amount (typically very small) in the event of the winding up of the company.[1]
A company limited by guarantee can distribute its profits to its members, if allowed to by its articles of association,[2] but then it would not be eligible for charitable status. Limited companies can convert to a community interest company (CIC) which feature an asset lock which prevents the extraction of profits.
Like a private company limited by shares, a company limited by guarantee must include the suffix "Limited" in its name, except in circumstances specifically excluded by law. One condition of this exclusion is that the company does not distribute profits. Until 1981, it was possible in the United Kingdom to form a company limited by guarantee with share capital.[3] Under section 5 of the Companies Act 2006, new companies cannot be formed as a company limited by guarantee with a share capital.
When incorporating multi-stakeholder organisations, this form is sometimes preferred over the industrial and provident society because company law allows multiple classes of member with separate voting constituencies.
Contents
[hide]
1 Uses
1.1 Commercial enterprises
2 See also
3 References
4 External links
Uses[edit]
Common uses of companies limited by guarantee include clubs, membership organisations, including students' unions, residential property management companies, sports associations (such as the PGA European Tour), workers' co-operatives, other social enterprises, non-governmental organizations (NGOs) and charities (such as Oxfam), and at least one political party (the UK Independence Party[4]). The railway infrastructure provider Network Rail, domain name registry Nominet UK, England and Wales Cricket Board and IXPs LINX (London Internet Exchange), and LONAP (London Access Point) are also companies limited by guarantee. Australia also has companies limited by guarantee, Cricket Australia being one example.
Commercial enterprises[edit]
One of the largest companies limited by guarantee is Bupa, the healthcare company, which has 32 million customers in more than 190 countries and which employs more than 84,000 people around the world.[5]
The Anglo-Canadian law firm of Gowling WLG, formed in 2016, is structured as an English private company limited by guarantee, in which the two limited liability partnerships of Gowling WLG (Canada) LLP and Gowling WLG (UK) LLP are members and provide legal services;[6] the structure is similar to the Swiss Verein structure used by several other major international law firms.[7]
See also[edit]
Business
References[edit]
Jump up ^ companylawclub.co.uk, Retrieved 23 March 2014
Jump up ^ Hannigan, B. (2003). Company Law. Oxford University Press. ISBN 978-0-406-91356-2.
Jump up ^ "Companies House, England and Wales, guidance notes". companieshouse.gov.uk. Archived from the original on 12 October 2008. Retrieved 23 March 2018.
Jump up ^ UK Independence Party: constitution and Companies House registry entry
Jump up ^ http://www.bupa.com/investor-relations/financial-information/financial-statements-and-presentations
Jump up ^ "About the structure of Gowling WLG". Retrieved 24 February 2016.
Jump up ^ Mackrael, Kim (8 July 2015). "Gowlings Law Firm to Combine With U.K.'s Wragge Lawrence Graham". The Wall Street Journal. Retrieved 24 February 2016.
External links[edit]
UK Office of Public Sector Information: Companies Act 2006.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Private_company_limited_by_guarantee&oldid=833557978"
Categories:
Private companies limited by guarantee of the United Kingdom
Privately held companies
Social economy
Types of business entity
Companies of Northern Ireland
Privately held companies of Wales
Private companies limited by guarantee of England
Private companies limited by guarantee of Scotland
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String cheese
From Wikipedia, the free encyclopedia
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For the band, see The String Cheese Incident.
String cheese
Traditional Korbáčiky from Slovakia
Cookbook: String cheese Media: String cheese
String cheese refers to several different types of cheese where the manufacturing process aligns the proteins in the cheese, which makes it stringy. When mozzarella is heated to 60 °C and then stretched, the milk proteins line up.[1][2] It is possible to peel strings or strips from the larger cheese.
Contents
[hide]
1 Central Europe
2 Eastern Europe/West Asia
3 Western Europe
4 North America
4.1 Mexico
4.2 United States
5 Oceania
6 See also
7 References
8 External links
Central Europe[edit]
In Slovakia, korbáčiky is made,[3] which is a salty sheep milk cheese, available smoked or unsmoked. It is traditionally made by hand-pulling steamed sheep's cheese into strings and braiding them. Cow milk versions are also available.[4][5]
Eastern Europe/West Asia[edit]
In Armenia, traditional string cheese is made with a white base. The type of milk used usually comes from an aged goat or sheep depending upon the production methods of the area of choice.[6] It includes black cumin[7] and a middle-eastern spice known as mahleb, and it comes in the form of a braided endless loop.[8] The cheese forms strings because of the way it is pulled during processing. There is also Syrian cheese processed this way. Other cheeses are only cut and pressed, not pulled, and don't develop strings.
Western Europe[edit]
Cheestrings became a popular snack in the UK and Republic of Ireland in the early 1990s. They are made from processed cheese by Kerry Group and the mascot is a cartoon character called Mr Strings.[9] The original advert had a theme tune based on the popular song "Bend Me, Shape Me", but with different lyrics ("You got a cheese string day or night, you got a cheese string you're all right").[10] The first version of this advert was set at a kids' disco, and a later remake was set at a funfair.[11] Originally Mr Strings was a wild cartoon character who pulled himself apart[12] but by the late 1990s the packaging had been redesigned with a more simplified mascot.[13] On television the original Mr Strings was phased out during the mid 2000s and replaced by an unseen character who played creepy practical jokes on teenage consumers. In the late 2000s the design of Mr Strings was changed for a third time[14] to appear more child-friendly and was given a new catchphrase ("Hey, I'm just cheese").[15]
In the present day, cheesestrings are available in cheddar, mozzarella, and the two colour cheddar and red leicester twisters.[16] Discontinued flavours include cheddar and smoky bacon, and pizza.[17] Kerry exports Gouda cheesestrings from Charleville, County Cork to Holland, and a Gouda-Emmental mix to France, where the product is known as Ficello.[18] Low cost imitations of the original cheddar cheesestrings were formerly manufactured in the UK by Tesco, Dairylea, and currently by Dunnes Stores.[19] An item in the product range of the original Kerry cheesestrings, known as Attack-A-Snack (a rival to Dairylea Lunchables), packaged with a tortilla wrap or cracker, sachet of tomato ketchup, and piece of processed ham has been available from the late 90s.[20]
North America[edit]
Mexico[edit]
In Mexico, the first type of string cheese was invented in 1885 by Leobarda Castellanos García at 14 years old. A very popular type of string cheese called Quesillo is sold today in balls of various sizes. It is also known as "Queso Oaxaca" or Oaxaca cheese referred to the place of origin it was invented, and now it's widely popular in all Mexican territories.[citation needed]
United States[edit]
American string cheese
In the United States, string cheese generally refers to snack-sized servings of low-moisture mozzarella. This form of string cheese is roughly cylindrical, about 6 inches (15 cm) long and less than 1 inch (2.54 cm) in diameter. The common term is a "cheese stick" which is cut and packaged, either individually or as a package of several lengths. The cheese used is nearly always a form of mozzarella, or a combination of mozzarella and cheddar. This type of string cheese gets its name because it can be eaten by pulling strips of cheese from the cylinder along its length and eating these strings.[21] It was invented in 1976 by Frank Baker and Jeb Cubbs.[22]
Oceania[edit]
In Australia, string cheese is sold by Bega Cheese and is called Bega Stringers. Also, string cheese can be sold in a can.[23][24]
See also[edit]
Armenian cuisine
List of cheeses
List of stretch-cured cheeses
Pasta filata
Mouse Hunt, a slapstick comedy in which two brothers and a mouse accidentally invent the world's first cheese string.
References[edit]
Jump up ^ "What Makes String Cheese Stringy?". Huffington Post. 16 April 2012. Retrieved 1 May 2018.
Jump up ^ Julie R. Thomson (6 March 2017), The Real Difference Between String Cheese And Mozzarella Cheese, retrieved 16 February 2018
Jump up ^ Slovak Cheeses – The Foreigner's Guide to Living in Slovakia
Jump up ^ Versatility of sheep milk – Typical Slovak craftsmanship, folk skills and traditions – Slovak Folk Culture Through Amateur Eyes
Jump up ^ Orava natives cheesed off by Polish competition for beloved wares – The Slovak Spectator
Jump up ^ AOH food – String cheese
Jump up ^ "Middle Eastern salad". The Boston Globe. 11 April 2007.
Jump up ^ Karlacti Armenian String Cheese
Jump up ^ Kerry Group
Jump up ^ Cheese strings official website
Jump up ^ Cheese Strings ad, 2002
Jump up ^ original Mr Strings
Jump up ^ Replacement Cheese strings mascot
Jump up ^ current Mr Strings
Jump up ^ Cheese strings official website
Jump up ^ Cheesestrings twisted
Jump up ^ original Mr Strings
Jump up ^ Irish Times
Jump up ^ Kerry sues Dunnes
Jump up ^ Cheesestrings Attack A Snack
Jump up ^ "What Makes String Cheese Stringy?". Kitchen Daily. The Huffington Post. 16 April 2012. Retrieved 6 September 2012.
Jump up ^ Basu, Tanya (21 November 2014). "The Secret Life of String Cheese". The Atlantic. Atlantic Media. Retrieved 23 November 2014.
Jump up ^ "String Cheese". Bega Cheese.
Jump up ^ "Stringers Cheddar". Bega Cheese.
External links[edit]
Process of making mozzarella cheese — US Patent 5567464
"Kraft Polly-O String Cheese". Kraft Brands.
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