The seventh day of the Jewish week - from sundown Friday to sundown Saturday - the Sabbath commemorates the seventh day of creation, on which God rested. It is a divinely appointed day of rest (Exod. 20:8), to be devoted to prayer and study, and its observance is a mark of Jewish faith. 第七天犹太人一周-从周五日落至周六日落-安息日纪念第七天创造，而上帝在于，它是一个神圣的任命一天休息（e x od.20时0 8分） ，将专门用于祈祷学习，遵守，是一个标记的犹太信仰。
Christians have generally considered the Sabbath to be fulfilled by Christ's Sabbath rest in the tomb and celebrate, instead, the Lord's Day (Sunday) as a weekly day of worship.基督徒已被普遍认为是安息日必须履行的，由基督的安息日休息，在墓穴和庆祝，而是主日（周日）为每周日的礼拜。 It is the first day of the new week, symbolic of the unending Day of the Lord, the day of Christ's resurrection and of his expected return.这是第一天的新的一周，象征性的无休止的主日，那天是基督的复活和他的预期收益。 Some Protestant groups have traditionally called Sunday the Sabbath and apply to it the Old Testament Sabbath regulations (Sabbatarianism).一些新教团体历来所谓周日安息日，并适用于它旧约安息日规例（ sabbatarianism ） 。 In many places these have been given the force of civil law (Blue Laws).在许多地方，这些都已经考虑到部队的民事法律后果（蓝法） 。
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Bibliography
参考书目
T Gaster,
Festivals of the Jewish Year (1953); HB Porter, Day of Light (1960); W Rordorf,
Sunday (1968); Schauss, Hayyim, Jewish Festivals (1938).吨胃，音乐节的犹太人，今年（
1953年） ;血红蛋白波特，天灯（ 1960 ） ;瓦特rordorf ，周日（ 1968年） ; schauss ， hayyim ，犹太节日（ 1938
） 。
Sabbath (Heb. verb shabbath, meaning "to rest from labour") is the day of rest.安息日（希伯来书shabbath动词，意思是"休息，由外劳" ） ，是休息日。 It is first mentioned as having been instituted in Paradise, when man was in innocence (Gen. 2:2).这是第一次提到视为已提起生活在天堂，当一名男子在无罪推定（创2:2 ） 。 "The sabbath was made for man," as a day of rest and refreshment for the body and of blessing to the soul. "安息日是为男子， "作为一个休息日及小食为身体和祝福灵魂。 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."它接着提到他涉嫌与礼品的甘露，向孩子们的以色列在荒无人烟的戈壁滩上（如16:23 ） ;事后，当法律被从西奈（ 20时11分） ，人郑重记入"记住安息日，以保持其神圣的" 。 Thus it is spoken of as an institution already existing.所以大家都谈到了作为一个机构已经存在。 In the Mosaic law strict regulations were laid down regarding its observance (Ex. 35:2, 3; Lev. 23:3; 26:34).在马赛克的法律法规，严格规定了关于其遵守（如： 35:2 ， 3 ;列弗。 23时03分; 26:34 ） 。
These were peculiar to that dispensation.这些奇特的这一特许。 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).在随后的历史上的犹太人经常提及了神圣不可侵犯的安息日（以赛亚56:2 ，四，六，七; 58:13 ， 14票;哲。 17:20-22 ; neh 。 13时19分） 。 In later times they perverted the Sabbath by their traditions.在稍后的时间，他们贪赃枉法安息日由他们的传统。 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).我们的主救出，从他们违反自然的性行为，并回顾了他们自己的真实性质和意图。 （ 12:10-13 ;马克2时27分;路加福音13:10-17 ） 。 The Sabbath, originally instituted for man at his creation, is of permanent and universal obligation.安息日，原本是为向男子时，他的创造，是长期和普遍的义务。 The physical necessities of man require a Sabbath of rest.实物必需品的人需要一个安息日的休息。 He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour.他是这样构成了他的身体福利机构至少需要一天，在七，其余来自普通劳工。
Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest.经验还证明，道德和精神的必需品，男人也要求安息日的休息。 "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. "我愈来愈相信，由经验得知，因此，为遵守安息日在于深藏于永恒的必需品，人的本质，并表示，只要男子是人的幸福，保存它，而不是作为一个休息日，但作为一个一天的休息，精神，将永远被废止。当然，我也觉得，由经验永恒的义务，因为永恒的必要性，对安息日。灵魂withers没有它，它赖以比例，其得到遵守。安息日是为男子。上帝使男性在某精神状态，因为他们需要的时候。需要，因此，这是深藏在人类的天性。
He who can dispense with it must be holy and spiritual indeed.他的人可以免除它必须圣地和精神。 And he who, still unholy and unspiritual, would yet dispense with it is a man that would fain be wiser than his Maker" (FW 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.和他的人，仍非神圣和unspiritual ，将尚未免除它是一个男人，将fain明智的，比他的制造者" （ FW的罗伯森） 。古代巴比伦历，从最近收回的题字就用砖头废墟之中的王宫，是基于分工的时候到周的7天。安息日的是，在这些碑文指定sabattu ，并定义为"一天休息，为心" ， "每天完成的劳工"的变化一天，本来在创作第七天一周内订定外，并consecrated为安息日。首日的一周内，是目前观察到的安息日。
Has God authorized this change?有上帝认可这种变化呢？ There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance.有一个明显的区别安息日作为一个机构，并特别设定每天除了为它庆祝活动。 The question, therefore, as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution.因此，问题，以改变的一天，决不会影响长期义务的安息日作为一个机构。 Change of the day or no change, the Sabbath remains as a sacred institution the same.变化之日或根本没有变化，安息日仍然是一个神圣的机构一样的。 It cannot be abrogated.它不能一律废止。 If any change of the day has been made, it must have been by Christ or by his authority.如果有任何改变的一天已经发表，它必须是被基督或由他的权威。 Christ has a right to make such a change (Mark 2:23-28).基督有权利作出这样的改变（马克2:23-28 ） 。 As Creator, Christ was the original Lord of the Sabbath (John 1:3; Heb. 1:10).作为创造者，基督是原来的主的安息日（约翰1:3 ;以弗所书1:10 ） 。 It was originally a memorial of creation.它本来是一个纪念的创作风格。 A work vastly greater than that of creation has now been accomplished by him, the work of redemption.一项工作大大高于创作现在已经完成了由他的工作，赎回。
We would naturally expect just such a change as would make the Sabbath a memorial of that greater work.我们当然期待这样一个变化将使安息日纪念这一更大的工作。 True, we can give no text authorizing the change in so many words.诚然，我们可以给文字授权变化在这么多的话。 We have no express law declaring the change.我们有没有明文法律，宣布这项改变。 But there are evidences of another kind.但也有证据的是另一种。 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.我们所知道的事实是，在第一天的星期已经观察到从使徒时代，以及必要的结论是，这是遵守使徒和其直系弟子。 This, we may be sure, they never would have done without the permission or the authority of their Lord.这一点，我们可以确信，他们从来没有这样做，没有许可或监督其主。 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.之后，他的复活，其中发生在第一天的一周。 （ 28:1 ;马克16时02分;路加福音24:1 ;约翰20:1 ） ，我们永远找不到基督与他的弟子们对第七天。 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).但他特别荣幸的第一天，体现自己对他们在四个不同场合。 （ 28:9 ;路加福音24:34 ， 18-33 ;约翰20:19-23 ） 。
Again, on the next first day of the week, Jesus appeared to his disciples (John 20:26).再次，对明年的第一天，本周内，耶稣似乎是他的门徒（约翰20时26分） 。 Some have calculated that Christ's ascension took place on the first day of the week.有人计算过基督的阿森松岛事件发生后的第一天，一周。 And there can be no doubt that the descent of the Holy Ghost at Pentecost was on that day (Acts 2:1).因此，可以毫无疑问，这后裔的圣灵在五旬节是那一天（使徒行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."因此，基督似乎实行了新的一天，以待观察他的人作为安息日，每天从此已知其中有作为"主日" 。 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.遵守这一"主日"安息日是一般习惯的原始教会，而且必须有使徒制裁（ comp.行为20:3-7 1肺心病。 16:1 ， 2 ）和权威，等等制裁和权威的耶稣基督。 The words "at her sabbaths" (Lam. 1:7, AV) ought probably to be, as in the Revised Version, "at her desolations."加上"在她的安息日" （ lam. 1时07分， AV产品） ，应大概要，因为在修订版本" ，在她的desolations " 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Sabbath is the seventh day of the week in which God ceased from his work of creation and declared the day blessed and holy (Gen. 2:1-3).安息日是第七天了，上周该上帝不再从他的作品创作，并宣布当天有福和圣地（创2:1-3 ） 。 Through the episode of the manna (Exod. 16), the sacred nature of the day was stressed to the Israelites.通过插曲的甘露（ exod. 16 ） ，神圣性， 18日强调，要对以色列人。 It was to be "a sabbath of the Lord," a day set apart for God and for rest.它是一个"安息日的主" ，一天一套，除了上帝和休息。 The Decalogue forbids work on the sabbath, both for the Israelites and for their servants and guests (Exod. 20:8-11).十诫禁止工作，对在安息日，为以色列人和他们的仆人和客人（ exod. 20:8-11 ） 。 Deut. deut 。 5:12-15 implies that there is a humanitarian motive in the sabbath concept. 5:12-15意味着有一个人道的动机，在安息日的概念。 In God's sight, no man or animal should be required to work seven days a week and to be enslaved as the Israelites were in Egypt.在上帝的视线，没有任何人或动物的，应规定工作7天，一个星期和被奴役的，因为以色列人在埃及。 The sabbath is therefore a direct indication of God's consecration of Israel, as well as of his creation.安息日，所以直接显示上帝的consecration的以色列，以及他的创作风格。
Violating the sabbath was a serious offense, and the person who worked on the sabbath was to be "cut off from among his people" (Exod. 31:14).违反安息日，是一项严重罪行，在与人的工作安息日是"切断他的人" （ exod. 31:14 ） 。 During their wandering in the wilderness, the Israelites brought to trial a man found gathering wood on the sabbath.在他们游荡在荒无人烟的戈壁滩上，对以色列人进行了审判，一名男子发现收集木材对安息日。 He was stoned to death according to the commandment of the Lord for profaning the sabbath (Num. 15:32-36).他被石头打死根据有关戒律的神profaning安息日（ num. 15:32-36 ） 。 A fire was not to be kindled on the sabbath (Exod. 35:3), and admonitions to reverence the day are linked to reverence toward parents (Lev. 19:3) and reverence toward the Lord's sanctuary (19:30; 26:2).火灾没有得到这样就点燃安息日（ exod. 35:3 ） ，并告诫，以虔敬之日是连在一起的崇敬，对父母（ lev. 19时03分）和敬畏耶和华的圣殿（ 19:30 ; 26日： 2 ） 。 The sabbath terminated a week of work and was to be a complete rest unto the Lord, a distinguishing mark of God's choosing the Jewish people.安息日终止为期一周的工作，并且已经成为一个完整的休息所不欲，主，一个区分的标志，上帝选择的犹太人民。
The sabbath was a joyous holy day, a day of spiritual refreshment and reverent worship.安息日是一个愉快的圣日，每天的精神点心和reverent崇拜。 It seems to have been a popular day, an opportunity for man to imitate his Creator, to devote himself to contemplation and to community worship.这似乎已成为流行的一天，一个机会，男子模仿他的创造者，立志报国，沉思和社会崇拜。 Those that delighted in the Lord in this fashion were promised that they would "ride on the heights of the earth" (Isa. 58:13-14).那些乐于在上主内，以这种方式得到保证说，它们将"乘坐高地的大地" （以赛亚书58:13-14 ） 。 Even foreigners who kept from profaning the sabbath and held to God's covenant were promised blessing and deep joy (56:6-8).甚至外籍人士不断从profaning安息日，并举行了向上帝的盟约得到许诺的祝福和深厚的喜悦（ 56:6-8 ） 。 Jewish tradition held that Isaiah declared the eventual universalization of the sabbath among all nations (note 66:23).犹太传统认为以赛亚宣布最终普遍化安息日所有国家之间（注66:23 ） 。 Prophets such as Jeremiah and Ezekiel placed such stress on the importance of observing the sabbath that at times the fate of the Jewish people was directly linked in prophecy to attitudes toward the sabbath (note Jer. 17:19-27 and Ezek. 20:12ff.).先知如耶利米和以西结书寄予如此强调必须遵守安息日，在时代的命运犹太人民被直接挂在预言，以态度安息日（注哲。 17:19-27和ezek 。 20点12法郎） 。
Josephus explains that during the first Christian century there were public discourses on the sabbath in the Jewish community.约瑟夫解释说，在第一个基督教世纪有公共话语就在安息日犹太社区。 Jesus observed the sabbath, not only worshiping, but also teaching in the synagogue during that time of the week (Mark 6:2).耶稣遵守安息日，而不是只崇拜，而且教学中的犹太教堂在这段时间的一周内（标志中以） 。 The incidents regarding his disciples' plucking ears of grain or his healing on the sabbath were not a digression from the sabbath law, but were rather an indication that Jesus knew the content of the commandment very well.该事件对于他的弟子'采摘耳朵的粮食或其愈合对安息日不是一个题外话，从安息日法，而是表明了耶稣知道内容的戒律非常好。 Not only his disciples, but also the apostle Paul and the early Jewish Christians observed the sabbath.不仅他的弟子，但也使徒保罗和早期犹太基督徒遵守安息日。
Jewish tradition has maintained the aspects of Torah observance, community worship, and joyful family participation to the present day.犹太传统，保持了各方面的律法遵守，社会的拜金主义，和欢乐的家庭参与到今天。 The mother prepares a special meal and kindles the sabbath candles remembering the holy day.母亲准备了特殊膳食和kindles安息日蜡烛，纪念神圣的日子。 As she wafts the aura of the candles toward her and recites the blessing over the candles, she symbolizes the putting of her daily cares from her and acknowledges the historic sacredness of the hour.正如她wafts光环，蜡烛，对她和朗诵的祝福超过蜡烛，她象征着把她的关心，每天从她的，并承认了历史性神圣的一小时。 Two loaves of bread are placed on the dinner table and covered with a cloth to symbolize the double portion of manna given during the wilderness wandering.两条面包都摆在餐桌上，并盖有布象征双重部分甘露由于在荒无人烟的戈壁滩上游荡。 Guests are often invited to share in this sabbath joy, and special prayers and hymns are recited, led by the father of the household.客人是应经常获邀出席，共同分享这安息日的喜悦，并特别祈祷和圣歌是吟诵，由父亲的家庭。 The family worships at weekly sabbath services at the synagogue.家庭供奉在每周安息日服务，在犹太教堂。 A farewell service is observed in a spirit of sadness that the blessed day has passed.告别服务是观察的精神，悲痛之日已经过去了。 Jewish tradition has proposed that if every Jew kept the sabbath for two consecutive sabbaths, the Messiah would return.犹太传统中提出，如果每一个犹太人保持安息日为两个连续的安息日，弥赛亚将返回。
The Bible also made provision for a sabbath year.圣经中也作出了规定，为安息日。 During the seventh year the land was to lie fallow so that the land might rest, the needy might feed on the aftergrowth, and the animals might eat the surplus.在第七个年头的土地，是休闲，使土地可能会休息，有需要的饲料可能就aftergrowth ，动物可能吃了盈余。 God promised an abundant harvest the sixth year to carry through the sabbatical period.上帝许诺丰富收获第六年开展透过休假期。 In addition, debts were to be cancelled during that year (note Exod. 23:10-11; Lev. 25:1-7, 18-22; Deut. 15:1-11).此外，债务被取消，在这一年里（注exod 。 23:10-11 ;列弗。 25:1-7 ， 18-22 ; deut 。 15:1-11 ） 。 At the close of seven sabbatical cycles a year of jubilee was instituted.在结束七休假周期一年的银禧被提起。 Land that had been sold was to be returned to its former owner, and there were other sabbatical year provisions.土地已出售，是归还其原拥有人，并有其他休假一年的规定。 These provisions underscored the fact that ultimately God owned the land.这些规定强调了这样一个事实，最终上帝国有土地。
DA
Rausch大rausch
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
AE Millgram,
Sabbath: The Day of Delight; GF Moore, Judaism in the First Centuries of the
Christian Era; AJ Heschel, The Sabbath; S. Goldman, Guide to the Sabbath; DA
Carson, From Sabbath to Lord's Day; RT Beckwith and W. Stott, The Christian
Sunday; NE Andreasen, Rest and Redemption.美国运通millgram
，安息日：一天的喜悦;绿摩尔，犹太教，在第一世纪的基督教时代气息的AJ heschel
，安息日;美国高盛好，引导好，以安息日;达卡森，从安息日，以主的一天;逆转录贝克维斯和小斯托特，基督教周日;氦氖安德烈，休息及赎回。
(Hebrew shabbath, cessation, rest; Greek Sabbaton; Latin Sabbatum). （希伯来语shabbath ，停止，休息;希腊语sabbaton ;拉丁语sabbatum ） 。
The seventh day of the week among the Hebrews, the day being counted from sunset to sunset, that is, from Friday evening to Saturday evening.第七天的一周当中希伯来人，这一天正在清点从黄昏到日落，即从周五晚上到周六晚上。
Prescriptions concerning the Sabbath处方有关安息日
The Sabbath was a day of rest "sanctified to the Lord" (Exodus 16:23; 31:15; Deuteronomy 5:14).安息日是一个休息日"神圣化向耶和华" （出埃及记16:23 ; 31:15 ;申命记5时14分） 。 All work was forbidden, the prohibition including strangers as well as Israelites, beasts as well as men (Exodus 20:8-10; 31:13-17; Deuteronomy 5:12-14).一切工作被禁止，其中包括禁止陌生人以及以色列人，兽，以及男子（出埃及记20:8-10 ; 31:13-17 ;申命记5:12-14 ） 。 The following particular actions are mentioned as forbidden: cooking (ex., xvi, 23); gathering manna (xvi, 26 sqq.); plowing and reaping (xxxiv, 21); lighting a fire (for cooking, xxxv, 3); gathering wood (num., xv, 32 sqq.); carrying burdens (jer., xvii, 21-22); pressing grapes, bringing in sheaves, and loading animals (Nehemiah 13:15); trading (Ibid., 15 sqq.).以下特别行动提到故宫：烹调（例如，第十六章， 23条） ;聚会甘露（十六， 26 sqq ） ;春耕和收获（三十四， 21 ） ;生火（做饭，第三十五卷， 3 ） ;收集木材（ num. ，十五， 32 sqq ） ;携带负担（ jer. ，第十七章， 21-22 ） ;紧迫的葡萄，引进层和装载动物（尼希米记13:15 ） ;交易（同上， 15 sqq ） 。 Travelling, at least with a religious object, was not forbidden, the prohibition of Ex., xvi, 29, referring only to leaving the camp to gather food; it is implied in the institution of holy assemblies (Leviticus 23:2-3, Heb. text), and was customary in the time of the kings (2 Kings 4:23).行驶，至少是一个宗教的对象，是没有明令禁止，禁止前，十六，二十九，只是指离开营地收集食物，它是隐含在该机构的圣地集会（利未记23:2以弗所书文） ，并在习惯的时候，国王队（ 2国王4时23分） 。 At a later period, however, all movement was restricted to a distance of 2000 cubits (between five and six furlongs), or a "sabbath day's journey" (Acts 1:12).在以后的时期，但是，所有的运动被限制在距离2000年肘（介乎五至六furlongs ） ，抑或是"安息日的旅程" （使徒1:12 ） 。 Total abstention from work was prescribed only for the Sabbath and the Day of Atonement; on the other feast-days servile work alone was prohibited (Exodus 12:16; Leviticus 23:7 sqq.).总投弃权工作只能为安息日赎罪日;另一方面盛宴-天奴性的工作，仅被禁止（出埃及记12时16分;利未记23时07 sqq ） 。 Wilful violation of the Sabbath was punished with death (Exodus 31:14-15; Numbers 15:32-36).故意违反安息日被处以死刑（出埃及记31:14-15 ;号码15:32-36 ） 。 The prohibition of work made it necessary to prepare food, and whatever might be needed, the day before the Sabbath, hence known as the day of preparation, or Parasceve (paraskeue; Matthew 27:62; Mark 15:42; etc.).禁止工作，所以有必要准备食物，而不管可能需要的情况下，前一天的安息日，所以被称为一天的准备，或parasceve （ paraskeue ;马太27:62 ;大关15:42等） 。 Besides abstention from work, special religious observances were prescribed.此外，弃权的工作，特殊的宗教庆祝活动，处方。 (a) The daily sacrifices were doubled, that is two lambs of a year old without blemish were offered up in the morning, and two in the evening, with twice the usual quantity of flour tempered with oil and of the wine of libation (num., xxvii, 3-10). （一）每天牺牲了一倍，这是两个羔羊的一岁，没有污点，共提供了在早上，和两个在晚上，与两次惯常数量的面粉，锻炼与石油和酒libation （ num个，二十七， 3-10 ） 。 (b) New loaves of proposition were placed before the Lord (Leviticus 24:5; 1 Chronicles 9:32). （ b ）新面包的命题被置于主面前（利未记24:5 ;历代志上9时32分） 。 (c) A sacred assembly was to be held in the sanctuary for solemn worship (Leviticus 23:2-3, Heb. text; Ezekiel 46:3). （三）有一种神圣的大会将举行的圣殿，为庄严的崇拜（利未记23:2 ，以弗所书文本;以西结书46:3 ） 。 We have no details as to what was done by those living at a distance from the sanctuary.我们没有这方面的资料，以什么做的是那些生活在远离圣殿。 Synagogal worship belongs to the post-Exilic period; still it is probably a development of an old custom. synagogal崇拜属于后exilic期;仍有它可能是一个发展的一个老习惯。 In earlier days the people were wont to go to hear the instructions of the Prophets (2 Kings 4:23), and it is not unlikely that meetings for edification and prayer were common from the oldest times.在先前几天的人won't的去听取指示的先知（ 2国王4时23分） ，这点并非不可能会议启迪和祈祷的人共同的，从最古老的时代。
Meaning of the Sabbath含义安息日
The Sabbath was the consecration of one day of the weekly period to God as the Author of the universe and of time.安息日是consecration的一天的每周期，以上帝的作者对宇宙和时间的。 The day thus being the Lord's, it required that man should abstain from working for his own ends and interests, since by working he would appropriate the day to himself, and that he should devote his activity to God by special acts of positive worship.一天，因此被主的，它需要这样的人，弃权的工作，为他自己的目的和利益，因为已经工作，他将在适当之日起对自己，并说，他应该用他的活动，以上帝的特殊行为的正面崇拜。 After the Sinaitic covenant God stood to Israel in the relation of Lord of that covenant.之后，西乃半岛盟约上帝站在以色列的关系，主该公约的规定。 The Sabbath thereby also became a sign, and its observance an acknowledgment of the pact: "See that thou keep my sabbath; because it is a sign between me and you in your generations; that you may know that I am the Lord, who sanctify you" (Exodus 31:13).安息日从而也成为标志，并遵守不承认该条约的说： "看到你守我的安息日，因为这是一个迹象，我和你的后代;你也许知道，我是主，谁圣你的" （出埃及记31:13 ） 。 But while the Sabbath was primarily a religious day, it had a social and philanthropic side.不过，虽然安息日，主要是一个宗教一天，它有一个社会和慈善事业方面。 It was also intended as a day of rest and relaxation, particularly for the slaves (Deuteronomy 5:14).也有人打算作为一天的休息和放松，特别是为奴隶（申命记5时14分） 。 Because of the double character, religious and philanthropic, of the day, two different reasons are given for its observance.由于双重性格，宗教和慈善事业，一天，两个不同的原因是由于其遵守。 The first is taken from God's rest on the seventh day of creation: "For in six days the Lord made heaven and earth, . . .and rested on the seventh day: therefore the Lord blessed the seventh day, and sanctified it" (Exodus 20:11; 31:17).首先是从上帝的休息第七天创造： "在六个月之内，耶和华造天地， … … 。休息就第七天：所以耶和华赐福第七天，圣化" （出埃及记20时11分; 31:19 ） 。 This does not mean that the Sabbath was instituted at the Creation, as some commentators have thought, but that the Israelites were to imitate God's example and rest on the day which He had sanctified by His rest.这并不意味着安息日，是建立在创造，正如一些评论家以为，但以色列人被模仿上帝的例子，就休息一天，他神圣化，他的休息。 The Sabbath as the sign of the Sinaitic covenant recalled the deliverance from the bondage of Egypt.安息日为标志的西乃半岛盟约回忆起救我们脱离桎梏的埃及。 Hence, in the second place, the Israelites are bidden to remember that they were once slaves in Egypt, and should therefore in grateful remembrance of their deliverance rest themselves and allow their bond-servants to rest (Deuteronomy 5:14-15).因此，在第二位，以色列人是bidden要记住，他们曾经是奴隶，在埃及，因此，应该在感激怀念他们解脱自己的休息，并允许其债券-公务员休息（申命记5:14-15 ） 。 As a reminder of God's benefits to Israel the Sabbath was to be a day of joy (Isaiah 57:13) and such it was in practice (cf. Hosea 2:11; Lamentations 2:6).作为提醒上帝的好处以色列安息日是那么一天的喜悦（以赛亚书57:13 ）等，它是在实践中（参见何西阿2时11分;悲叹2时06分） 。 No fasting was done on the Sabbath (Judith 8:6) on the contrary, the choicest meals were served to which friends were invited.没有空腹做对安息日（朱迪思8时06分）与此相反，彩虹膳食服务，以它的朋友受邀参加。
Origin of the Sabbath原产地的安息日
The Sabbath is first met with in connection with the fall of the manna (Exodus 16:22 sqq.), but it there appears as an institution already known to the Israelites.安息日是第一次见面，与他涉嫌与秋天的甘露（出埃及记16时22 sqq ） ，但它似乎是作为一个机构已经知道要对以色列人。 The Sinaitic legislation therefore only gave the force of law to an existing custom.在西乃半岛立法，因此只能给予法律的力量，以现有的风俗。 The origin of this custom is involved in obscurity.起源这种习俗是参与不了了之。 It was not borrowed from the Egyptians, as the week of seven days closing with a day of rest was unknown to them.它不是借来的，由埃及人，因为一个星期七天关闭一个休息日被不明给他们。 In recent years a Babylonian origin has been advocated.近年来，巴比伦的起源一直提倡的。 A lexicographical tablet gives shabattu as the equivalent of um nuh libbi, "the day of the appeasement of the heart" (of the gods). 1辞书片给人shabattu作为相当于嗯nuh利比， "那天，在怀柔的心" （神） 。 Furthermore, a religious calendar of the intercalary month Elul and of the month Marchesvan mentions the 7th, 14th, 21st, 28th, and 19th days, the latter probably because it was the 49th (7x7) day from the beginning of the preceding month, as days on which the king, the magician, and the physician were to abstain from certain acts.此外，宗教日历的夹层一个月elul和本月底marchesvan提到了7天， 14天，第21 ，第28 ，第19天，后者则可能是因为这是第49次（ 7x7 ）天从一开始的前一个月，天，即国王，魔术师，和医师均投弃权票，从某些行为。 The king, for instance, was not to eat food prepared with fire, put on bright garments, ride in a chariot, or exercise acts of authority.国王，举例来说，是不是吃的食物与火，把光明服装，乘坐在一辆战车上，或行使行为的权威。 These days were then, days of propitiation, and therefore shabattu days.这些天来，然后，天propitiation ，因此shabattu天。 We have thus periods of seven days the last day of which is marked by abstention from certain actions, and called shabattu, in other words the equivalent of the Sabbath.因此，我们期7天的最后一天，而其标志是投弃权票，从某些行动，并呼吁shabattu ，换句话说，相当于安息日。 A Babylonian origin is not in itself improbable, since Chaldea was the original home of the Hebrews, but there is no proof that such is actually the case. 1巴比伦的原产地是不是在本身难以琢磨的，因为chaldea是原来的家希伯来人，但没有任何证据表明这种情况其实并非如此。 The reading shabattu is uncertain, shapattu being at lest equally probable.阅读shabattu是不确定的， shapattu正处于以免同样可能。 Besides, there is no evidence that these days were called shabattu; the signs so read are found affixed only to the 15th day of the month, where, however, sha patti, "division" of the month is the more probable reading.此外，没有任何证据表明，这些天来，被称为shabattu ;迹象，使阅读发现贴仅15日至本月底，但是，如果沙（ Patti ， "分化"的月份是较为可能的读。 These days, moreover, differed entirely from the Sabbath.这些天来，而且，不同于完全从安息日。 They were not days of general rest, business being transacted as on other days.他们不是两天的一般性休息，业务交易，因为就在其他日子。 The abstention from certain acts had for object to appease the anger of the gods; the days were, therefore, days of penance, not of joy like the Sabbath.弃权从某些行为已为对象，以安抚愤怒的神灵;日子里，因此，两天的忏悔，而不是喜悦，像安息日。 Lastly, these days followed the phases of the moon, whereas the Sabbath was independent of them.最后，这些天，其次是月相，而安息日，是独立的调查。 Since the Sabbath always appear as a weekly feast without connexion with the moon, it cannot be derived, as is done by some writers, from the Babylonian feast of the full moon, or fifteenth day of the month, which, moreover, has only doubtful claim to the designation shabattu.由于安息日总是出庭，以每周一次盛宴，没有就此月亮，但并不能推导，是由一些作家，从巴比伦盛宴的全部月球，或15天至本月底，其中，而且，只有存疑自称指定shabattu 。
Observance of the Sabbath遵守安息日
Violations of the Sabbath seem to have been rather common before and during the exile (Jeremiah 17:19 sqq., Ezekiel 20:13, 16, 21, 24; 22:8; 22:38); hence the Prophets laid great stress on its proper observance (Amos 8:5; Isaiah 1:13; 57:13-14; Jeremiah loc. cit.; Ezekiel 20:12 sqq.).违反安息日似乎已经相当常见前及比赛期间流亡（耶利米17时19 sqq 。以西结20:13 16日， 21日， 24日; 22时08分; 22时38分） ，因此，先知奠定了很大的压力就其适当的遵守（阿莫斯8时05分;以赛亚书1:13 ; 57:13-14 ;耶利米如上。 ;以西结20时12 sqq ） 。 After the Restoration the day was openly profaned, and Nehemias found some difficulty in stopping the abuse (Nehemiah 13:15-22).修复后当天被公然亵渎，并内赫米亚斯发现了一些困难，在制止滥用（尼希米记13:15-22 ） 。 Soon, however, a movement set in towrds a meticulous observance which went far beyond what the law contemplated.很快，然而，一场运动集towrds细致遵守，它远远超出了法律争议。 At the time of the Machabees the faithful Jews allowed themselves to be massacred rather than fight on the Sabbath (1 Maccabees 2:35-38); Mathathias and his followers realizing the folly of such a policy decided to defend themselves if attacked on the Sabbath, though they would not assume the offensive (1 Maccabees 2:40-41; 2 Maccabees 8:26).在时间的machabees忠实犹太人许自己被屠杀，而不是单打独斗安息日（ 1马加比2:35-38 ） ; mathathias和他的追随者实现蠢事这种政策的决定，为自己辩护，如果攻击安息日虽然他们不会承担进攻（ 1马加比2:40-41 2马加比8时26分） 。 Under the influence of pharasaic rigorism a system of minute and burdensome regulations was elaborated, while the higher purpose of the Sabbath was lost sight of.的影响下pharasaic rigorism制度分钟和繁重的规章制度制订了，而更高的目的安息日被抛诸脑后。 The Mishna treatise Shabbath enumerates thirty-nine main heads of forbidden actions, each with subdivisions.该mishna伤寒shabbath列举了39主要负责人不得行动，每个下属部门。 Among the main heads are such trifling actions as weaving two threads, sewing two stitches, writing two letters, etc. To pluck two ears of wheat was considered as reaping, while to rub them was a species of threshing (cf. Matthew 12:1-2; Mark 2:23-24; Luke 6:1-2).其中的主要负责人都是这样的琐碎的行动，为织造两个线程，缝纫两个缝针，写两封信等，以振奋的两个耳朵的小麦被视为收获，而激怒了，他们是一个物种的脱粒（参见马修12:1 -2 ;马克2:23-24 ;路加福音6:1-2 ） 。 To carry an object of the weight of a fig was carrying a burden; hence to carry a bed (John 5:10) was a gross breach of the Sabbath.进行一个物体的重量， A图是背着包袱，因此，携带床（约翰福音17:10 ）是一个严重违背安息日。 It was unlawful to cure on the Sabbath, or to apply a remedy unless life was endangered (cf. Matthew 12:10 sqq.; Mark 3:2 sqq.; Luke 6:7 sqq.).它是非法的治疗上的安息日，或可申请补救，除非生命受到威胁（参见马修12:10 sqq ;马克3:2 sqq ;卢克6时07 sqq ） 。 This explains why the sick were brought to Christ after sundown (Mark, I, 32).这就解释了为什么有病被带到基督后，日落（马克，我， 32岁） 。 It was even forbidden to use a medicament the preceding day if it produced its effect on the Sabbath.它甚至禁止使用药物前一天，如果它产生及其对安息日。 In the time of Christ it was allowed to lift an animal out of a pit (Matthew 12:11; Luke 14:5), but this was later modified so that it was not permitted to lay hold of it and lift it out, though it might be helped to come out of itself by means of mattresses and cushions.在仅有的时间内基督的，它被允许解除对动物出一个坑（马太12时11分;卢克14时05分） ，但这个后来被修改，以便它不容许奠定举行的，它和电梯出来，虽然它可能有助于走出自己的方式床垫和坐垫。 These examples, and they are not the worst, show the narrowness of the system.这些例子中，他们根本就不是最坏的打算，显示狭隘的制度。 Some of the rules were, however, found too burdensome, and a treatise of the Mishna (Erubin) tempers their rigour by subtle devices.有些规则，却发现太繁琐，以及论文的mishna （ erubin ）脾气其严格的微妙装置。
The Sabbath in the New Testament安息日，在新约圣经
Christ, while observing the Sabbath, set himself in word and act against this absurd rigorism which made man a slave of the day.基督的，同时遵守安息日，把自己在Word和法令对这种荒谬rigorism使得男子奴隶的一天。 He reproved the scribes and Pharisees for putting an intolerable burden on men's shoulders (Matthew 23:4), and proclaimed the principle that "the sabbath was made for man, and not man for the sabbath" (Mark 2:27).他谴责了文士和法利赛将是一个无法忍受的负担，对男人的肩膀上（马太23时04分） ，并宣布了一项原则，即"安息日是为男子，不是人为安息日" （马克2时27分） 。 He cured on the Sabbath, and defended His disciples for plucking ears of corn on that day.他治愈，对安息日，并捍卫了他的弟子，为采摘耳玉米那一天。 In His arguments with the Pharisees on this account He showed that the Sabbath is not broken in cases of necessity or by acts of charity (Matthew 12:3 sqq.; Mark 2:25 sqq.; Luke 6:3 sqq.; 14:5).在他的论点与法利对这个账户，他表明安息日，是不是打破了案件的必要性或行为的慈善机构（马太12时03 sqq ;马克2时25 sqq ;卢克选手sqq ; 14 ： 5 ） 。 St. Paul enumerates the Sabbath among the Jewish observances which are not obligatory on Christians (Colossians 2:16; Galatians 4:9-10; Romans 14:5).圣保禄列举安息日其中犹太纪念活动，其中不强制对基督徒他们（ 2点16分;加拉太书4:9-10 ;罗马书14时05分） 。 The gentile converts held their religious meetings on Sunday (Acts 20:7; 1 Corinthians 16:2) and with the disappearance of the Jewish Christian churches this day was exclusively observed as the Lord's Day.该gentile举行皈依自己的宗教集会上周日（ 20时07分行为;哥林多前书16时02分） ，并与失踪的犹太基督教会在本月10日召开专门观察作为神的一天。 (See SUNDAY.) （见周日） 。
Publication information Written by F. Bechtel.出版信息撰稿楼柏克德公司。 Transcribed by John Looby.转录约翰looby 。 Dedicated to Christopher James Looby The Catholic Encyclopedia, Volume XIII.致力于克里斯托弗詹姆斯looby天主教百科全书，体积十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人头马lafort ，副署长，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
EDERSHEIM, "Life and Times of Jesus II" (New York, 1897), 52-62, 777 sqq.; SCHURER, "Hist. Of the Jewish People" (New York, 1891), see index; PINCHES, "Sapattu, the Babylonian Sabbaath" in "Proceed. Of Soc. Of Bibl. Archeol." edersheim ， "生活与时代的耶稣Ⅱ " （纽约， 1897年） ， 52-62 ， 777 sqq 。 ; schurer ， "历史的。犹太人民" （纽约， 1891年） ，见指数; pinches ， " sapattu ，巴比伦sabbaath "中的"着手。 SoC的。的bibl 。 archeol " 。 (1904), 51-56; LAGRANGE, "Relig. Semit." （ 1904 ） ， 51-56 ;拉格朗日， " relig 。 semit " 。 (Paris, 1905), 291-5; DHORME in "Rev. bibl." （巴黎， 1905 ） ， 291-5 ;多尔姆在"牧师bibl " 。 (1908), 462-6; HERN, "Siebenzahl und Sabbath bei den Babyloniern un im AT" (Leipzig, 1907); IDEM, Der Israelitische Sabbath" (Munster, 1909); KEIL, "Babel und Bibelfrage" (Trier, 1903), 38-44; LOTZ, "Quaestiones de histor. （ 1908年） ， 462-6 ; hern ， " siebenzahl und安息日鼻书斋babyloniern联合国的IM " （莱比锡， 1907年） ;同上，明镜israelitische安息日" （明斯特， 1909年） ; Keil的， "通天塔und bibelfrage " （特里尔， 1903 ） ， 38-44 ; lotz ， " quaestiones德histor 。 sabbati" (1883); LESETRE in VIGOUROUX, "Dict. sabbati " （ 1883 ） ; lesetre在vigouroux ， "字典。 de la bible", sv "Sabbat."德香格里拉圣经" ， sv " sabbat " 。
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