Sabbath 音标拼音: [s'æbəθ]
n . 安息日
安息日
Sabbath n 1 :
a day of rest and worship :
Sunday for most Christians ;
Saturday for the Jews and a few Christians ;
Friday for Muslims Sabbath \
Sab "
bath \,
n . [
OE .
sabat ,
sabbat ,
F .
sabbat ,
L .
sabbatum ,
Gr .
sa `
bbaton ,
fr .
Heb .
shabb [=
a ]
th ,
fr .
sh [=
a ]
bath to rest from labor .
Cf . {
Sabbat }.]
1 .
A season or day of rest ;
one day in seven appointed for rest or worship ,
the observance of which was enjoined upon the Jews in the Decalogue ,
and has been continued by the Christian church with a transference of the day observed from the last to the first day of the week ,
which is called also {
Lord '
s Day }.
[
1913 Webster ]
Remember the sabbath day ,
to keep it holy . --
Ex .
xx .
8 .
[
1913 Webster ]
2 .
The seventh year ,
observed among the Israelites as one of rest and festival . --
Lev .
xxv .
4 .
[
1913 Webster ]
3 .
Fig .:
A time of rest or repose ;
intermission of pain ,
effort ,
sorrow ,
or the like .
[
1913 Webster ]
Peaceful sleep out the sabbath of the tomb . --
Pope .
[
1913 Webster ]
{
Sabbath breaker },
one who violates the law of the Sabbath .
{
Sabbath breaking },
the violation of the law of the Sabbath .
{
Sabbath -
day '
s journey },
a distance of about a mile ,
which ,
under Rabbinical law ,
the Jews were allowed to travel on the Sabbath .
[
1913 Webster ]
Syn : {
Sabbath }, {
Sunday }.
Usage :
Sabbath is not strictly synonymous with Sunday .
Sabbath denotes the institution ;
Sunday is the name of the first day of the week .
The Sabbath of the Jews is on Saturday ,
and the Sabbath of most Christians on Sunday .
In New England ,
the first day of the week has been called "
the Sabbath ,"
to mark it as holy time ;
Sunday is the word more commonly used ,
at present ,
in all parts of the United States ,
as it is in England .
"
So if we will be the children of our heavenly Father ,
we must be careful to keep the Christian Sabbath day ,
which is the Sunday ." --
Homilies .
[
1913 Webster ]
Sabbath (
Heb .
verb shabbath ,
meaning "
to rest from labour "),
the day of rest .
It is first mentioned as having been instituted in Paradise ,
when man was in innocence (
Gen .
2 :
2 ). "
The sabbath was made for man ,"
as a day of rest and refreshment for the body and of blessing to the soul .
It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (
Ex .
16 :
23 );
and afterwards ,
when the law was given from Sinai (
20 :
11 ),
the people were solemnly charged to "
remember the sabbath day ,
to keep it holy ."
Thus it is spoken of as an institution already existing .
In the Mosaic law strict regulations were laid down regarding its observance (
Ex .
35 :
2 ,
3 ;
Lev .
23 :
3 ;
26 :
34 ).
These were peculiar to that dispensation .
In the subsequent history of the Jews frequent references are made to the sanctity of the Sabbath (
Isa .
56 :
2 ,
4 ,
6 ,
7 ;
58 :
13 ,
14 ;
Jer .
17 :
20 -
22 ;
Neh .
13 :
19 ).
In later times they perverted the Sabbath by their traditions .
Our Lord rescued it from their perversions ,
and recalled to them its true nature and intent (
Matt .
12 :
10 -
13 ;
Mark 2 :
27 ;
Luke 13 :
10 -
17 ).
The Sabbath ,
originally instituted for man at his creation ,
is of permanent and universal obligation .
The physical necessities of man require a Sabbath of rest .
He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour .
Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest . "
I am more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature ,
and that as long as man is man the blessedness of keeping it ,
not as a day of rest only ,
but as a day of spiritual rest ,
will never be annulled .
I certainly do feel by experience the eternal obligation ,
because of the eternal necessity ,
of the Sabbath .
The soul withers without it .
It thrives in proportion to its observance .
The Sabbath was made for man .
God made it for men in a certain spiritual state because they needed it .
The need ,
therefore ,
is deeply hidden in human nature .
He who can dispense with it must be holy and spiritual indeed .
And he who ,
still unholy and unspiritual ,
would yet dispense with it is a man that would fain be wiser than his Maker " (
F .
W .
Robertson ).
The ancient Babylonian calendar ,
as seen from recently recovered inscriptions on the bricks among the ruins of the royal palace ,
was based on the division of time into weeks of seven days .
The Sabbath is in these inscriptions designated Sabattu ,
and defined as "
a day of rest for the heart "
and "
a day of completion of labour ."
The change of the day .
Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath .
The first day of the week is now observed as the Sabbath .
Has God authorized this change ?
There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance .
The question ,
therefore ,
as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution .
Change of the day or no change ,
the Sabbath remains as a sacred institution the same .
It cannot be abrogated .
If any change of the day has been made ,
it must have been by Christ or by his authority .
Christ has a right to make such a change (
Mark 2 :
23 -
28 ).
As Creator ,
Christ was the original Lord of the Sabbath (
John 1 :
3 ;
Heb .
1 :
10 ).
It was originally a memorial of creation .
A work vastly greater than that of creation has now been accomplished by him ,
the work of redemption .
We would naturally expect just such a change as would make the Sabbath a memorial of that greater work .
True ,
we can give no text authorizing the change in so many words .
We have no express law declaring the change .
But there are evidences of another kind .
We know for a fact that the first day of the week has been observed from apostolic times ,
and the necessary conclusion is ,
that it was observed by the apostles and their immediate disciples .
This ,
we may be sure ,
they never would have done without the permission or the authority of their Lord .
After his resurrection ,
which took place on the first day of the week (
Matt .
28 :
1 ;
Mark 16 :
2 ;
Luke 24 :
1 ;
John 20 :
1 ),
we never find Christ meeting with his disciples on the seventh day .
But he specially honoured the first day by manifesting himself to them on four separate occasions (
Matt .
28 :
9 ;
Luke 24 :
34 ,
18 -
33 ;
John 20 :
19 -
23 ).
Again ,
on the next first day of the week ,
Jesus appeared to his disciples (
John 20 :
26 ).
Some have calculated that Christ '
s ascension took place on the first day of the week .
And there can be no doubt that the descent of the Holy Ghost at Pentecost was on that day (
Acts 2 :
1 ).
Thus Christ appears as instituting a new day to be observed by his people as the Sabbath ,
a day to be henceforth known amongst them as the "
Lord '
s day ."
The observance of this "
Lord '
s day "
as the Sabbath was the general custom of the primitive churches ,
and must have had apostolic sanction (
comp .
Acts 20 :
3 -
7 ;
1 Cor .
16 :
1 ,
2 )
and authority ,
and so the sanction and authority of Jesus Christ .
The words "
at her sabbaths " (
Lam .
1 :
7 ,
A .
V .)
ought probably to be ,
as in the Revised Version , "
at her desolations ."
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