“And Martin Luther professeth as much (tome vi. in Gen. 2:3). ‘It follows from hence,’ saith he, ‘that, if Adam had stood in his innocency, yet he should have kept the seventh day holy, that is, on that day he should have taught his children, and children’s children, what was the will of God, and wherein his worship did consist; he should have praised God, given thanks, and offered. On other days he should have tilled his ground, looked to his cattle.’”[17] The Hebrew verb, _kadash_, here rendered _sanctified_, and in the fourth commandment rendered _hallowed_, is defined by Gesenius, “To pronounce holy, to sanctify; to institute any holy thing, to appoint.”[18] It is repeatedly used in the Old Testament for a public appointment or proclamation. Thus, when the cities of refuge were set apart in Israel, it is written: “They appointed [margin, Heb., sanctified] Kedesh in Galilee in Mount Naphtali, and Shechem in Mount Ephraim,” &c. This sanctification or appointment of the cities of refuge was by a public announcement to Israel that these cities were set apart for that purpose. This verb is also used for the appointment of a public fast, and for the gathering of a solemn assembly. Thus it is written: “Sanctify [_i. e._, appoint] ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God.” “Blow the trumpet in Zion, sanctify [_i. e._, appoint] a fast, call a solemn assembly.” “And Jehu said, Proclaim [margin, Heb., sanctify] a solemn assembly for Baal.”[19] This appointment for Baal was so public that all the worshipers of Baal in all Israel were gathered together. These fasts and solemn assemblies were sanctified or set apart by a public appointment or proclamation of the fact. When therefore God set apart the seventh day to a holy use, it was necessary that he should state that fact to those who had the days of the week to use. Without such announcement the day could not be set apart from the others.