Sabbath Burden



How many of us violate this?

Thus says the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem

Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.

And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;

Jer 17: 21-22, 24

Definitions of burden (massa’):

I. load, bearing, tribute, burden, lifting

     A. load, burden

      B. lifting, uplifting, that to which the soul lifts itself up

      C. bearing, carrying

      D. tribute, that which is carried or brought or borne

II. utterance, oracle, burden


Physical burdens

These are easy to identify.

This relates to physical labor, or carrying objects that are heavy to us.

I know Orthodox Jews won’t even take mail out of their mailbox on Sabbath.


Life Burdens (Examples):












Lack of job






Legal problems


How do we get relief from our burdens?

Right now, the world is evil, or life is hard, and believers are struggling to maintain themselves.

Most have been attacked by enemies, family, illness, or Satan himself.

Some believers are even threatened with execution for their beliefs.

Many governments are oppressive, allowing chaos, corruption or upheaval.

The devil is wearing out the saints.

Nature also seems to be in upheaval, as earthquakes and other natural disasters, like storms, destroy homes and lives.

How do we endure to the end?

Jesus / Yahshua tells us how:

Matthew 11:28-30

28 “Come to me, all you who are weary and burdened, and I will give you rest.

29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.

30 For my yoke is easy and my burden is light.”

We have to let go of our problems, and put them in YHVH God’s hands.

For all the burdens we carry, especially those that cannot be solved easily, we have to learn to put them down, and rest in the Lord.

While most of us will work throughout the week on burdens we have, to get some success at overcoming them, we have to learn and stop at least once a week, and dwell on the providence and provision of God.

He offers us healing, deliverance, hope, strength, victory, etc., if we turn to him and learn to rest in Him.

I can think of many Sabbaths where I did not do this.

I am guilty.

If I have a project, I will keep working until it is done.

This means I am neglecting time with my Creator.

So if problems continue, it is my fault.


Dear Lord,

I am so sorry to neglect you on Sabbath and other times.

I have many burdens, and I cling to them, to solve them myself.

I release them to you right now,

Give me your yoke, and your burden, which is light.

And I will give you my burdens, which are heavy.

If I forget in the future, please tap me on the shoulder, and remind me.

I want to please you, and have my burdens disappear, with your help.

And help me make your Sabbath holy in my life.

I want to put aside all cares, and work, and worries, and fears, and guilt for at least one day a week, and let you work on them.

I want to spend time with You, not my burdens.

I want your peace.

Thank you Lord.




18 Responses to “Sabbath Burden”

  1. Rev 13:11 “Then I saw a second beast, coming out of the earth. It had two horns like a lamb, but it spoke like a dragon.

  2. Hi Marrianne, I often wonder what God thinks of those of us who have to work on Saturdays (which is the real biblical sabbath, right?)… any comments on that?

    • elle

      I do not know.

      maybe if we are required to do it, we might be excused

      but if we choose to do it, we may not be excused

      if we can avoid it, then we don’t have to figure this out

  3. Question:
    Joseph was the favorite of all of Jacob’s sons, so why did Judah get the blessing?

    There were two things which typically went to the eldest son (not the favorite son): The blessing and a double portion. While it was normally the right of the firstborn to receive these, there were times when the father changed it.

    Joseph was Jacob’s favorite son, but it was because Jacob’s sons had treated Joseph shamefully by selling him off into slavery that Jacob decided to give the double portion, also called the birth right, to Joseph. “And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine. Your offspring whom you beget after them shall be yours; they will be called by the name of their brothers in their inheritance” (Genesis 48:5-6). He did so by officially “adopting” Joseph’s sons as his own. Each son, Manasseh and Ephraim, received a portion of Jacob’s inheritance; thus, Joseph’s family received a double portion. In a sense, it wasn’t totally out of line since Joseph was the firstborn of Jacob’s intended wife. Reuben lost the right to the double portion because he committed adultery. “Now the sons of Reuben the firstborn of Israel – he was indeed the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph, the son of Israel, so that the genealogy is not listed according to the birthright” (I Chronicles 5:1). Hence, the birthright was removed from the firstborn of Jacob’s first wife, Leah, and when to the firstborn of Jacob’s second wife, Rachel.

    The blessing was also something given to the firstborn. After a father died, the firstborn was expected to become the head of the extended family. These blessings were also prophecies concerning each tribe’s future.

    Reuben, as Jacob’s firstborn, is referred to as the beginning of Jacob’s strength. This is a common view (Deuteronomy 21:17; Psalm 78:51). However, Reuben did not live up to his father’s expectations. He was unstable and adulterous. Later, the tribe of Reuben never produced a leader within the nation of Israel. They chose to settle before Israel entered the land of promise (Numbers 32). The tribe was involved in erecting unauthorized places of worship (Joshua 22:10-34). When a call came from Deborah and Barak to repeal invaders, the tribe of Reuben failed to respond (Judges 5:15-16). Truly, the tribe was as unstable as their founder.

    Judah’s name meant praise and he became the object of praise among his brethren. He would be the leader of Jacob’s family and his descendants would lead the nation of Israel. Starting with David, all the kings of Israel came from the tribe of Judah. Their rule would continue until Shiloh comes. The word “Shiloh” means “unto him the peoples shall gather” — a reference to the Messiah. In Revelation 5:5, Jesus is called the Lion of the tribe of Judah. It was from Judah that peace would come (Micah 5:2-5). Jacob also prophesies that the tribe of Judah would become prosperous. Eventually the descendants of Israel are known as Jews, which is a derivation of the name of Judah.

    Joseph’s descendants would be strong and numerous. God’s favor would be upon them; He would nourish and protect those who descended from Joseph. They would receive the blessings of heaven, the seas (the deep, which is a male noun in Hebrew), and the womb. In other words, they would be blessed with numerous children.

    So in the case of the blessing, Jacob had gone in the order of birth, but he skipped over Reuben, Simeon, and Levi because they were unsuitable to become the head of the family. Judah was next and that is why he received the blessing.

  4. Basic Jewish Studies Unit

    “The Scepter Shall Not Depart From Judah”

    Choosing a Leader of Israel

    Department of Hebrew and Bible

    The history of the twelve sons of Jacob prefigures that of their descendants, the children of Israel, as if they comprised a kind of general rehearsal for the history of the Jewish people in its own land. What the sons did as individuals, and the roles each performed, foreshadows forth the actions of the Twelve Tribes of Israel in history. In the Portions of Vayishlach, Vayeshev and Vayigash, the future leadership of the people takes shape as it becomes increasingly clear who will be the leader in time to come–that is, who will be the founding father of Israel’s royal dynasty. One by one the various candidates are disqualified, until through a process of natural selection the true leader of Israel emerges.

    1. Reuben

    As the first-born, Reuben ought to lead his brothers. But at an early point he stumbles and is found to be unworthy: “And it was, when Israel [Jacob] dwelt in that land, that Reuben went and lay with Bilhah, his father’s concubine;1 and Israel heard about it”2 (Gen. 35:22). Nor does Jacob rely upon Reuben later on when he offers to take charge of Benjamin (42:37-38). Reuben also fails in the part he attempts to play in the brothers’ plot against Joseph. While his proposal that Joseph should not be killed but thrown into a pit is accepted, his plan to later rescue him and restore him to his father is confounded when Joseph, at Judah’s suggestion, is sold to the Ishmaelites (37:21-22, 29).


    3. Joseph

    Joseph stands head and shoulders above his brothers: he is brilliant, wise, honest, righteous — a leader from birth. In qualities and morals he was undoubtedly superior to his brothers; for he was willing to suffer and even die for the sake of his principles. He also enjoyed a special status as the first-born of one of Jacob’s principal wives (Rachel, the wife he loved best). In every way he is fit to be the leader, but he has one major drawbacl: he is not acceptable to his brothers. In his youth–whether it was his own fault or not–he is hated by them, and even when, as the Egyptian vice-regent, he deals kindly with them and speaks soothingly to them he is still isolated, and they suspect his good faith and his intentions (see Gen. 45:3; 50:15-21). He therefore cannot be accorded tribal leadership. His fate is to be a counselor who comes second only to the king in a foreign court. He is a great man, but not among his own people!

    4. Judah

    In the struggle for leadership it is Judah who prevails. What does he do to achieve it, and what makes him worthy of being the progenitor of the royal house of David? He may be a decent human being, but he is certainly not a saint. We never hear of his risking his life for the sake of something in which he believes, nor is he a genius like Joseph. But he has other qualities which make him fit to lead. Unlike Joseph, he is acceptable to his brothers–a practical man, sensible and vigorous, a man with charisma. He undergoes three tests of character and emerges from each with honor, until it is clear that he is entitled to the leadership.

    a. The first test: Judah’s role in the selling of Joseph

    Reuben suggests that Joseph should be thrown into a pit: “Do not shed blood, throw him into that pit out in the wilderness (Genesis 37:22).”3 He says this in order to save Joseph and take him home to his father, but although his intention is good it is impractical. If he were to succeed in restoring Joseph to Jacob he would become embroiled with his brothers, who would lose all faith in him. Similarly, he would perpetuate the unhealthy family situation: the tension between Joseph and the other brothers would remain and would, no doubt, eventually worsen to the point of murder.

    Judah’s suggestion is simple and much more workable, and it is adopted at once: “What do we gain by killing our brother and covering up his blood? Come, and let us sell him to the Ishmaelites,but let us not touch him ourselves, for he is our brother, our own flesh’.” This straightforward proposal is phrased in an original and persuasive manner. First of all, we shall not gain anything financially from killing Joseph. Second, he is our brother, and there is no greater sin, nor any greater cruelty, than killing a brother.4 Instead, let him be sold to the Ishmaelites. Three goals are thereby achieved: the brothers will avoid bloodshed; they will earn a good sum of money which they can share; and the family will be permanently rid of a pest: i.e. the element that creates strain will disappear and the household quieten down. Finally, in this way Joseph’s conceit will meet its punishment. And so, at once, the Torah records “his brothers agreed to him.”

    Here Judah seizes leadership, gives practical advice of the lesser-of-two-evils type. His behavior can hardly be called gallant, but unlike Reuben he does not operate by tricking his brothers but by making a suggestion which he can stand by honorably and with credibility. In the knowledge that it would be useless, he does not attempt to oppose his brothers, but exploits the situation–the chance passing of the Ishmaelites–and acts quickly and decisively.

    b. The second test: the affair of Tamar

    Judah takes Tamar as a wife for his first-born son Er, and Er dies without issue. He gives his second son, Onan, to her in a levirate marriage (according to the law by which a man must marry his brother’s childless widow, to give her children), and Onan too dies. What should Judah do? The law states that he should arrange a levirate marriage for Tamar with his youngest son, Shelah, but he is afraid that Shelah too will die: “Then Judah said to his daughter-in-law Tamar, ‘Stay as a widow in your father’s house until my son Shelah grows up’, for he thought, Lest he too die like his brothers'” (Gen. 38:11). If Judah were as righteous as Joseph, he might possibly admit to Tamar outright that she will never be married to Shelah, but he does not. Out of human weakness, he acts deceitfully and immorally.5 But it is hard to condemn him: every affectionate father would do the same in his situation. However, he piles one sin on top of another, for when it emerges that Tamar is pregnant (which can only be as the result of fornication), without batting an eyelid he orders her to be burnt.

    On the way to her execution, Tamar sends Judah his signs of office (given by him to her when, not knowing who she was, he slept with her), ” Judah recognized them, and said, ‘She is more in the right than I, because I did not give her to Shelah my son” (Ge. 38:26). As a result, his son Peretz is born, and it is from Peretz that the dynasty of David arises. Here we see Judah’s greatness as a leader: he admits the mistake which he has made and does not attempt to justify himself, although he has acted under constraint and without much alternative. He accepts full responsibility both for his actions and for his shortcomings.

    c. The third test: responsibility for Benjamin in Egypt

    Once again Judah’s leadership stands out clearly. He succeeds in persuading Jacob, who is afraid that if Benjamin is sent down to Egypt he will lose him, to entrust Benjamin to him: “Send now the boy with me, and let us be on our way, that we may llive [since they will be able to buy food in Egypt] and not die, both we and you and our little children.” Can this simple and reasonable suggestion be refused? Judah goes on, “I, myself, will be his guarantor; you may demand him of me. If I do not bring him back to you … then I will have sinned against you forever” (Gen. 43:8-10).6 And his father, Jacob who found himself unable to rely upon Reuben, entrusts Benjamin to Judah. Trustworthiness and strength: these are the two qualities which particularly distinguish Judah. To him may one’s dearest possession be entrusted! And when the test comes and Joseph seeks to imprison Benjamin, Judah once again assumes a leading role and in a moving and well-composed speech offers himself as a slave in Benjamin’s place (Gen. 43:33). Here, then, is an example of a leader who accepts responsibility and stands by his promises.

    d. Judah’s selection through Jacob’s will

    In his will, the Patriarch Jacob recognizes Judah’s undisputed leadership and explicitly assigns kingly dominion to him: “Judah, you shall your brothers praise yodukha. Your hand shall be on the nape of your enemies, the sons of your father shall bow low to you. A lion’s whelp is Judah; from the prey, my son, have you gone up” (Gen. 49:8-9). Taken in its simplest sense, Jacob’s blessing means that Judah’s brothers will acknowledge his leadership.7 He will put his enemies to flight, and for this reason all his brothers will be willing to accept his authority He is compared to a young lion returning to his den after taking his prey (Luzzatto).

    But it is the Aramaic translation of Onkelos, which reflects the homiletic insights of the Sages, that best expresses the general spirit of these verses. Onkelos senses the presence of allusions to two of the cardinal tests in Judah’s life, on account of which he was vouchsafed the leadership. Thus Onkelos understands “Judah, you shall your brothers praise (literally also “acknowledge”) as a reference to Judah’s admission of wrongdoing with regard to Tamar and acceptance of responsibility,8 while he takes “from the prey, my son, have you gone up” as a reference to Judah’s part in the sale of Joseph, when he prevented his brothers from killing him.9

    It is through the merit of these deeds, by which Judah demonstrated his leadership, that “the scepter shall not depart from Judah”! (Genesis 49:10).


  5. the purposes of election.
    Jacob Chose Rachel, But God Chose Leah…miracle nation pt 10

    And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padanaram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughers of Laban thy mother’s brother. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s mother.(Genesis 28:1-5)

    Genesis is a book about choice. God’s choice and man’s. God has a purpose which he is carrying out, since the fall of man in the garden of Eden. He will save the world, undoing the effects of the fall of man,. through a virgin born Savior, “the seed of the woman”.

    Abraham, Isaac and Jacob were chosen to be the family through which the seed would come. Jacob’s life is of great import in recounting the “miracle nation” story.

    In our text, Jacob is blessed by Isaac, the Abrahamic covenant re-iterated, complete with the promise of fruitfulness, the land, and of the seed.He is then sent to find a wife from among Abraham’s people in Padan Aram (in Iraq).

    By way of contrast, Esau’s profanity, rebellion and godlessness is re-iterated also,

    And Esau seeing that the daughters of Canaan pleased not Isaac his father; Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his wife.(Genesis 28:8-9)

    On the way to his uncle’s house, Jacob slept at a place called “Bethel” , the house of God. There he had a vision of a vast stairway to heaven, with Angels ascending and descending between heaven and earth.

    And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.(Genesis 28:11-15)

    In this vision, the LORD again re-iterated the Abrahamic covenant to Jacob, showing by the vision that the traffic between heaven and this fallen earth would be enabled through the seed of the covenant. The person coming through Abraham,Isaac and Jacob, the Messiah, would be qualified to bring heaven to earth and the peoples of earth into heaven, and thus be a blessing to every family on earth.

    Jesus referred to himself as the stairway that Jacob saw in the vision, in John 1.

    Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.(John 1:50-51)

    When Jacob arrived at his uncle’s, He came to the well that the local Shepherds used for their flocks and inquired about his uncle Laban. As they were talking Laban’s daughter Rachel came with her flocks, and Jacob removed the cover of the well and helped her to water her flocks.

    This image of a woman at the well, is a commonly repeated motif in scripture.

    Abraham’s servant found a wife for Isaac, by recognizing rebekah at the well, willing to water his camels.Here Jacob falls in love with his prospective bride, at the well. Moses helped his future wife fight off bullying Shepherds in Exodus.

    In the New Testament, Jesus sits by a well and enters into conversation with the thirsty soul of a fallen woman.It seems the Bride and the Messiah come together, at the wells of salvation, the one thirsting for Life, and the other, the fountain of Life.

    Rachel brings Jacob home to Father, Uncle Laban, who greets him as long lost family. After a while, Laban hires Jacob as help, and asks Jacob for what wages he desires.

    And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. Leah was tender eyed; but Rachel was beautiful and well favored. And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.( Genesis 28:15-20)

    Jacob loved Rachel and worked for seven years for her, prospering his employer, because of the Abrahamic blessing, particularly the part that says, “I will bless those who bless you…”.

    And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. And Laban gathered together all the men of the place, and made a feast. And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. And Laban gave unto his daughter Leah Zilpah his maid for an handmaid. And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?( Genesis 29:21-25)

    It is hard to fathom the shock Jacob experienced when He woke up, having slept with Leah, and not Rachel, whom he loved. What happened? In the dark, under the heavy clothing that middle eastern modesty requires, and after a lengthy feast, Jacob had literally been deceived by Laban, just as Isaac had by Rebekah and Jacob, and for the same Divine reason, i.e. the purposes of election.

    Humanly speaking Laban had fooled Jacob, but God allowed it because he had chosen Leah to be the direct ancestor of the Messiah, the seed of Abraham. Jacob fell in love with Rachel, and would also marry her, but unto Leah was given the gift of being the mother of Judah. Jacob would one day prophesy over Judah that through him the Messiah would come to prevail.


  7. HI Marianne or anyone ,

    in your opinion, which period we are in book of revelation,

    first seal – 7th seal ?
    first trumpet – 7 trumpet ?


    God bless !

    • q

      to me, we are in the seals…..for 2000 years , they have been open, but before they close, they will climax (tribulation) in such a way that has never been seen before on earth, then the 6th seal happens. and then believers are gone.

      then the trumpets and vials occur as the wrath of god pours out on earth

      difference between seals vs trumpets/vials

      seals (tribulation) are what man does to man

      wrath is what god does to the wicked.

  8. Marianne or anyone could answer ,

    yes we’re definitely not in the trumpet time yet, but the seals part is up for speculation…
    blood moon – 6th seals , already happened
    so it look like 7 seals does not happen sequentially , in numeric order ,
    does it happen randomly ?


    • the 6th seal has not happened yet. read rev 6

      blood moons happen several times a year

      • ok, so what seals have happened ?

        • q

          seal one has been open for 2000 years, as recorded in bible

          Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. 1 john 2:18

          And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 john 4:3

          For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 john 1:7

          seal 2

          there have been many wars on earth since Jesus left WW2 so far was the worst, data:

          The total number of military and civilian casualties in World War I was more than 38 million: there were over 17 million deaths and 20 million wounded, ranking it among the deadliest conflicts in human history. The total number of deaths includes about 11 million military personnel and about 7 million civilians.

          World War II was the deadliest military conflict in history in absolute terms of total dead.[1] Over 60 million people were killed, which was about 3% of the 1940 world population (est. 2.3 billion).[2] The tables below give a detailed country-by-country count of human losses. World War II fatality statistics vary, with estimates of total dead ranging from 50 million to more than 80 million.[3] The higher figure of over 80 million includes deaths from war-related disease and famine. Civilians killed totalled 50 to 55 million, including 19 to 28 million from war-related disease and famine. Total military dead: from 21 to 25 million, including deaths in captivity of about 5 million prisoners of war.

          seal 3 famine

          The United Nations Food and Agriculture Organization estimates that about 795 million people of the 7.3 billion people in the world, or one in nine, were suffering from chronic undernourishment in 2014-2016. Almost all the hungry people, 780 million, live in developing countries, representing 12.9 percent, or one in eight, of the population of developing counties.

          seal 4 pestilance and disease and death

          there is more disease now than in the history of the world

          seal 5 martyrdom

          every year an estimate of more than 100,000 Christians are killed because of some relation to their faith,

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