Английская Википедия:Biblical Sabbath

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Шаблон:Short description Шаблон:Other uses

Файл:KorenGodReposing.jpg
Illustration from the first engraved Christian Bible in Russian (1696), depicting God reposing on Sabbath

The Sabbath is a weekly day of rest or time of worship given in the Bible as the seventh day. It is observed differently in Judaism and Christianity and informs a similar occasion in several other faiths. Observation and remembrance of Sabbath is one of the Ten Commandments ("Remember the sabbath day, to keep it holy") considered to be the fourth in Judaism, Eastern Orthodoxy, and most Protestant traditions, and the third in Roman Catholic and Lutheran traditions.

Шаблон:Bible-related

Etymology

Sabbath

The Biblical Hebrew Shabbat is a verb meaning "to cease" or "to rest", its noun form meaning a time or day of cessation or rest. Its Anglicized pronunciation is Sabbath. A cognate Babylonian Sapattum or Sabattum is reconstructed from the lost fifth Enūma Eliš creation account, which is read as: "[Sa]bbatu shalt thou then encounter, mid[month]ly". It is regarded as a form of Sumerian sa-bat ("mid-rest"), rendered in Akkadian as um nuh libbi ("day of mid-repose").[1]

The dependent Greek cognate is Sabbaton, used in the New Testament 68 times. Two inflections, Hebrew Shabbathown and Greek "σαββατισμός" (Sabbatismós), also appear. The Greek form is cognate to the Septuagint verb sabbatizo (e.g., Шаблон:Bibleverse; Шаблон:Bibleverse; Шаблон:Bibleverse-nb; Шаблон:Bibleverse). In English, the concept of sabbatical is cognate to these two forms.

The King James Bible uses the English form "sabbath(s)" 172 times. In the Old Testament, "sabbath(s)" translates Shabbath all 107 times (including 35 plurals), plus shebeth three times, shabath once, and the related mishbath once (plural). In the New Testament, "sabbath" translates Sabbaton 59 times; Sabbaton is also translated as "week" nine times, by synecdoche.

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Sabbatai Zevi in 1665

The name form is "Shabbethai"[2] a name appearing three times in the Tanakh.

Sabbath Year

Шаблон:Main The Sabbath Year or Shmita (Шаблон:Lang-he, Shemittah, literally "release"), is the seventh year of the seven-year agricultural cycle mandated by Torah for the Land of Israel. The term shmita is translated "release" five times in the Book of Deuteronomy (from the root שמט, shamat, "desist, remit"). This year is also described in the Bible as a shabbat.[3]

During shmita, the land is left to lie fallow and all agricultural activity—including plowing, planting, pruning and harvesting—is forbidden by Torah and Jewish law.[4] By tradition, other cultivation techniques (such as watering, fertilizing, weeding, spraying, trimming and mowing) may be performed as preventative measures only, not to improve the growth of trees or plants; additionally, whatever fruits grow of their own accord during that year are deemed hefker (ownerless), not for the landowner but for the poor, the stranger, and the beasts of the field; these fruits may be picked by anyone. A variety of laws also apply to the sale, consumption and disposal of shmita produce. When the year ended, all debts, except those of foreigners, were to be cancelled (Шаблон:Bibleverse); in similar fashion, Torah requires a Hebrew slave who had worked for six years to go free in the seventh year. Leviticus Шаблон:Bibleverse-nb promises bountiful harvests to those who observe shmita, and describes its observance as a test of religious faith.

Tanakh

Torah

Шаблон:Ten Commandments series

Файл:Shofar for the Sabbath from the Matson Collection, ca. 1934-39 (LOC).jpg
Yemenite Jew blowing the shofar (ram's-horn trumpet) for Sabbath in the 1930s

Prophets

Файл:Der Samstug (Saturday).jpg
"Der Samstug (Sabbath)", Frederich Campe, 1800: German Jews, wearing baretta hats, gather outside a synagogue on Sabbath.

Writings

Файл:Sabbatarian Meeting House.jpg
Oldest Sabbatarian Meeting House in America (Seventh Day Baptist), built in 1729 in Newport, Rhode Island, now owned by Newport Historical Society

New Testament

Gospels

Matthew, Mark, and Luke contain several synoptic accounts, which John occasionally concurs in.

Epistles

  • Book of Acts 1-18: In Шаблон:Bibleverse-nb, the distance from the Mount of Olives to Jerusalem is called a "Sabbath journey", the distance Jewish law permitted one to walk on the Sabbath. In Шаблон:Bibleverse-nb, the Spirit of God is given to the disciples of Christ on Pentecost, who baptize 3,000 people into the apostolic fellowship; though the weekday is not mentioned, this is usually calculated as falling on the day after Sabbath. In Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, and Шаблон:Bibleverse-nb, as is his custom, Paul preaches on Sabbath to communal gatherings of Jewish and Gentile Christians, usually in synagogue, in Pisidian Antioch, Philippi, Thessalonica, and Corinth (the meeting of Philippians was a riverside women's prayer group, in Gentile territory). Seventh-day Sabbatarians believe that Luke's recording Paul's sitting down in the synagogue indicates they kept a rest day and affirmed the seventh day as Sabbath,[9] while others believe that Paul merely preached on days that the Jewish portion of his audience would be available. In Шаблон:Bibleverse-nb, the Apostolic Decree, James proposes four limited rules for Gentile proselytes in response to the question of whether Gentiles should be directed to follow the Mosaic Law; the apostles then write that no greater burden is laid on the Gentiles. James also states that Moses is read every Sabbath, which can be construed either as discounting Moses as too unnecessary to promote (the Law being split into parts with Gentiles ordered to follow only Noachide Laws), or as supporting Moses as too ubiquitous to promote (the Law being a unity to grow into).
  • Шаблон:Bibleverse: When the Christians meet to break bread, during an all-night worship service in Troas, Paul preaches and raises Eutychus from the dead, the night after Sabbath (i.e., Saturday night and Sunday morning); the first day had begun at sundown (cf. Шаблон:Bibleverse). Though Paul's special farewell service, this event is otherwise considered a regular Christian Eucharistic observance.[11][12] Paul then immediately walks eighteen miles from Troas to Assos, boards a boat, and continues to Mitylene. Seventh-day Sabbatarians state that Paul (as a lifelong Sabbath keeper) would not have done so on Sunday, if he had regarded Sunday as Sabbath. Non-Sabbatarians state that Paul did not keep any day of the week as Sabbath (citing his later passages) and that the early church met on the first day of the week but without rigor. First-day Sabbatarians state that he did not extend the travel prohibition to the first day.
  • Book of Romans: In Шаблон:Bibleverse-nb, without mentioning Sabbath, Paul emphasizes being fully convinced of one's practice, whether esteeming one day above another, or esteeming every day alike. Each interpretative framework regards this passage as demonstrating that ritual observance of others' Sabbaths is not required, but is optional according to the conscience of each individual Christian.
  • 1 Corinthians: In Шаблон:Bibleverse-nb, Paul exhorts readers to follow his example in religious practice as he follows Christ's. In Шаблон:Bibleverse-nb, Paul encourages the setting aside of money on the day after Sabbath for a collection for the Christians in Jerusalem; it is not stated whether this is in conjunction with a first-day group meeting. As in Шаблон:Bibleverse, the word "week" translates Sabbaton in "the first day of the week".
  • Galatians: In Шаблон:Bibleverse-nb, spiritual enslavement to special days, months, seasons, and years is rejected. In context, Paul speaks of enslavement to "the elemental things of the world" and "those weak and miserable principles" (Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb), and allegorizes the Israelites as "children who are to be slaves" (Шаблон:Bibleverse-nb). The theme of Шаблон:Bibleverse-nb is freedom. Seventh-day Sabbatarians believe Paul was promoting freedom in Sabbath observance and rejecting either observance of non-Levitical Gnostic practices, or else legalistic observance of Biblical festivals (cf. Шаблон:Bibleverse);[13] others believe Paul spoke about Judaizers and was rejecting seventh-day Sabbath as not prescribed in the New Covenant, represented by Mount Zion above and by freedom.
  • Colossians: In Шаблон:Bibleverse-nb, the rule is laid down that no one should pass judgment on anyone else in regard to High Sabbaths, new moon, and Sabbath. Paul states that these yet remain as a shadow of Messianic events that are still coming as of his writing. The withholding of judgment has been interpreted variously as indicating either maintenance, transference, or abolition of Sabbath. First-day Sabbatarians and non-Sabbatarians often regard the Mosaic law as being the "record of debt" (ESV) nailed to the cross. Some seventh-day Sabbatarians regard only High Sabbaths as abolished due to their foreshadowing the cross, holding it impossible for weekly Sabbath (which preceded sin) to foreshadow deliverance from sin in the cross.[14] Others regard Sabbath, new moon, and High Sabbaths not as nailed to the cross but as foreshadowing the eternal plan of God.[15]
  • Book of Hebrews: In Шаблон:Bibleverse-nb, Sabbath texts are analyzed with the conclusion that some form of Sabbath-keeping (sabbatismos) remains for God's people; the term generically means any literal or spiritual Sabbath-keeping.
  • Revelation: In Шаблон:Bibleverse-nb, John the Beloved states that he was "in Spirit" in the "Lord's Day", a term apparently familiar to his readers, without mentioning Sabbath. First-day Sabbatarians hold that this means he was worshipping on Sunday, the day of Christ's resurrection (cf. Шаблон:Bibleverse, Шаблон:Bibleverse, later patristic writings). Seventh-day Sabbatarians hold that this means he was brought by the Spirit into a vision of the Day of the Lord (cf. Шаблон:Bibleverse, etc.). Both lay claim to the name "Lord's Day" for Sabbath. In Шаблон:Bibleverse-nb, the millennial reign of Christ is described, which is often interpreted as a seventh (Sabbatical) millennium.

Deuterocanonical and Apocrypha

Шаблон:See

Religious books not from biblical canon

  • Infancy Gospel of Thomas 2.1-5: The five-year-old Jesus forms twelve sparrows out of clay on Sabbath, which then fly away, chirping; he also gathers together flowing water into pure pools by his word at the same time, and pronounces an efficacious curse on the child who disperses the pools. Jews object to Joseph about these things.
  • Gospel of Thomas 27: Jesus warns, "Fast as regards the world ... Observe the Sabbath as a Sabbath."
  • Gospel of Peter 2.5, 7.27: Herod commends the swift burial of Jesus because it is the day before Sabbath and the Feast of Unleavened Bread. That day, after the ninth hour (3:00 p.m.), the disciples mourn and weep "night and day until the Sabbath" (sunset or 6:00 p.m.; the idiom "night and day" can import a portion of a day).
  • Gospel of Nicodemus (Acts of Pilate) 1.1, 2.6, 4.2, 6.1, 12.1-2, 15.6, 16.1-2: Annas, Caiaphas, and others accuse Jesus of polluting Sabbath and wanting to destroy Torah, because he healed on Sabbath. Joseph of Arimathea is arrested and sealed up in a room on the day of Jesus' death, the day before Sabbath; he is ordered by a council to be dishonored on the day after Sabbath, but is not found when the door is opened. Joseph later testifies (on the day before another Sabbath) that he had remained locked up all Sabbath but, on midnight the day after, beheld a lightning flash and was led outside by the risen Jesus.
  • Acts of Paul, in the latter half of the second century: Paul prays "on the Sabbath as the Lord's Day [kyriake] drew near."
  • Damascus Document, known from the Dead Sea Scrolls monastic community, as well as a previously found copy, contains some of the most detailed Sabbath regulations anywhere: Sabbath is said to begin from when the setting sun "is above the horizon by its diameter"; any discussion of business or commerce on Sabbath is specifically forbidden, as is housecleaning, opening a container, or taking anything in or out of one's house; and the limit for walking outside one's city is set at 1000 cubits, or 2000 cubits if following a herd animal. One may bathe and drink water directly from the river on Sabbath, but not fill a container with water. Also, it is permitted to rescue a human being who falls into a well on the Sabbath, but significantly, not permitted to rescue an animal from a well on the Sabbath.

Frameworks

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Table set for Shabbat eve

Three primary interpretative frameworks exist, with many subcategories. Interpretation is complicated by the differing meanings attributed to unambiguous seventh-day Sabbath prior to the resurrection of Jesus; the ambiguity of events after the resurrection, including first-day and seventh-day events (Шаблон:Bibleverse, Шаблон:Bibleverse, perhaps Шаблон:Bibleverse; Шаблон:Bibleverse, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, and Шаблон:Bibleverse-nb); and several early Christian observances being attested as daily or on nonspecific days (Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse). Early Christians also observed Jewish practices as a sect of Judaism (Шаблон:Bibleverse, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb), and observed Tanakh feasts (Passover, Шаблон:Bibleverse, Шаблон:Bibleverse-nb, Шаблон:Bibleverse, Шаблон:Bibleverse-nb, Шаблон:Bibleverse; Pentecost, Шаблон:Bibleverse, Шаблон:Bibleverse-nb, Шаблон:Bibleverse-nb, Шаблон:Bibleverse; Atonement, Шаблон:Bibleverse). Some interpreters of each framework consider the high regard for the New Covenant described in Шаблон:Bibleverse (cf. Шаблон:Bibleverse) as supporting their Sabbath positions.

Seventh day

Шаблон:Main

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Observing the Sabbath-closing havdalah ritual in 14th-century Spain

At least two branches of Christianity keep a seventh-day Sabbath, though historically they are not derived one from the other: the Eastern Orthodox Church and the Seventh-day Sabbatarians. Of different outlooks in some respects, they share others. Just as in the Jewish calendar, the Orthodox begin and end every ecclesial day at sunset, including the Sabbath. Both branches thus observe the Sabbath from what the civil calendar identifies as Friday sunset until Saturday sunset. Both identify the Sabbath with the day of rest established by God as stated in Genesis 2, a day to be kept holy. Both identify Jesus Christ as the Lord of the Sabbath, and acknowledge that he faithfully kept the Sabbath throughout his life on earth. Both accept the admonitions of St. Ignatius on the keeping of the Sabbath.[16]

Seventh-day Sabbatarians

Seventh-day Sabbatarians rest on the seventh Hebrew day. Jewish Shabbat is observed from sundown on Friday until the appearance of three stars in the sky on Saturday night; it is also observed by a minority of Christians. Thirty-nine activities prohibited on Shabbat are listed in Tractate Shabbat (Talmud). Customarily, Shabbat is ushered in by lighting candles shortly before sunset, at halakhically calculated times that change from week to week and from place to place. Observance in Hebrew Scriptures was universally from sixth-day evening to seventh-day evening (Шаблон:Bibleverse, cf. Шаблон:Bibleverse) on a seven-day week; Shabbat ends approximately one hour after sunset by rabbinical ordinance to extend the Tanakh's sunset-to-sunset Sabbath into the first day of the week. The Jewish interpretation usually states that the New Covenant (Шаблон:Bibleverse) refers to the future Messianic Kingdom.

Several Christian denominations (such as Seventh Day Baptist, Seventh-day Adventist, Sabbath Rest Advent Church, Church of God (Seventh Day), and other Churches of God) observe Sabbath similarly to or less rigorously than Judaism, but observance ends at Saturday sunset instead of Saturday nightfall. Like the Jews with Shabbat, they believe that keeping seventh-day Sabbath is a moral responsibility, equal to that of any of the Ten Commandments, that honors God as Creator and Deliverer. The Christian seventh-day interpretation usually states that Sabbath belongs inherently to all nations (Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse-nb) and remains part of the New Covenant after the crucifixion of Jesus (Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse).[9][17] Many seventh-day Sabbatarians also use "Lord's Day" to mean the seventh day, based on Scriptures in which God calls the day "my Sabbath" (Шаблон:Bibleverse) and "to the Шаблон:LORD" (Шаблон:Bibleverse-nb); some count Sunday separately as Lord's Day and many consider it appropriate for communal worship (but not for first-day rest, which would be considered breaking the Ten Commandments[18]).

In this way, St. Ignatius saw believers "no longer observing the [Jewish] Sabbath, but living in the observance of the Lord's Day", and amplified this point as follows: "Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness .... But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them. And after the observance of the Sabbath, let every friend of Christ keep the Lord's Day as a festival, the resurrection-day, the queen and chief of all the days."[16]

The Seventh-day Adventist official 28 fundamental beliefs (at 20) state:

The beneficent Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of God's unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of delightful communion with God and one another. It is a symbol of our redemption in Christ, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in God's kingdom. The Sabbath is God's perpetual sign of His eternal covenant between Him and His people. Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of God's creative and redemptive acts. (Gen. 2:1-3; Ex. 20:8-11; Luke 4:16; Isa. 56:5, 6; 58:13, 14; Matt. 12:1-12; Ex. 31:13-17; Eze. 20:12, 20; Deut. 5:12-15; Heb. 4:1-11; Lev. 23:32; Mark 1:32.)[19]

The Doctrinal Points of the Church of God (7th day) (Salem Conference, at 17) state:

We should observe the seventh day of the week (Saturday), from even to even, as the Sabbath of the Lord our God. Evening is at sunset when day ends and another day begins. No other day has ever been sanctified as the day of rest. The Sabbath Day begins at sundown on Friday and ends at sundown on Saturday. Genesis 2:1-3; Exodus 20:8-11; Isaiah 58:13-14; 56:1-8; Acts 17:2; Acts 18:4, 11; Luke 4:16; Mark 2:27-28; Matthew 12:10-12; Hebrews 4:1-11; Genesis 1:5, 13-14; Nehemiah 13:19.[20]

Both Jewish and Christian seventh-day interpretation usually state that Jesus' teachings relate to the Pharisaic position on Sabbath observance, and that Jesus kept seventh-day Sabbath throughout his life on earth.

Sunday law

Шаблон:Main Noticing the rise of blue laws, the Seventh-day Adventist Church in particular has traditionally taught that in the end times a coalition of religious and secular authorities will enforce an international Sunday law; church pioneers saw observance of seventh-day Sabbath as a "mark" or "seal" or test of God's people that seals them, even as those who do not observe Sunday Sabbath day rest will be persecuted and killed. Ellen G. White interpreted Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse, and Шаблон:Bibleverse in this way, describing the subject of persecution in prophecy as being about the Sabbath commandments.

First day

Шаблон:Main Most Christians worship communally on the first (Hebrew or Roman) day. In most Christian denominations (Roman Catholic, someШаблон:Citation needed Eastern Orthodox, and most Protestant), the "Lord's Day" (Sunday) is the fulfillment of the "Sabbath" (Catholic Catechism 2175), which is kept in commemoration of the resurrection of Christ, and often celebrated with the Eucharist (Catholic Catechism 2177).[21] It is often also the day of rest. Lord's Day is considered both the first day and the "eighth day" of the seven-day week, symbolizing both first creation and new creation (2174).[21] (Alternatively, in some calendars, Sunday is designated the seventh day of the week.) Relatively few Christians regard first-day observance as entailing all of the ordinances of Shabbat. This interpretation usually states that the Holy Spirit through the Apostles instituted the worship celebration of the first day to commemorate Jesus' resurrection, and that the New Covenant transfers Sabbath-keeping (whether defined as rest or communal worship or both) to the first day by implication.[22] In Roman Catholicism, the transfer is described as based on their church's authority and papal infallibility.[23]

Roman Catholics (and many Protestants) view the first day as a day for assembly for worship (2178, Шаблон:Bibleverse),[21] but consider a day of rigorous rest not obligatory on Christians (Шаблон:Bibleverse, Шаблон:Bibleverse).[24] Catholics count the prohibition of servile work as transferred from seventh-day Sabbath to Sunday (2175-6),[21][25] but do not hinder participation in "ordinary and innocent occupations".[26] Similarly, second-century father Justin Martyr believed in keeping perpetual Sabbath by repentance,[27] holding that Gentile Christians need not rest as Jews were commanded;[28] but he accepted extant non-Judaizing seventh-day Sabbatarian Christians "in all things as kinsmen and brethren".[29]

In other Protestant denominations, Lord's Day is kept as a rest day with similar rigor as Jewish Sabbath. The Westminster Confession of Faith 21:7-8, a Reformed Sabbatarian creed, states:

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 (Ex. 20:8, 20:10-11, Is. 56:2, 56:4, 56:6-7): 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 (Ge. 2:2-3, 1 Cor. 16:1-2, Ac. 20:7), which, in Scripture, is called the Lord's Day (Rev. 1:10), and is to be continued to the end of the world, as the Christian Sabbath (Ex. 20:8, 20:10, Mt. 5:17). 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 (Ex. 20:8, 16:23, 16:25-26, 16:29-30, 31:15-17, Is. 58:13, Neh. 13:15-19, 13:21-22), 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 (Is. 58:13).[30]

Likewise, 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".[31]

Assemblies

Шаблон:Main The following textual evidence for first-day assembly is usually combined with the notion that the rest day should follow the assembly day to support first-day Sabbatarianism. On the first day of the week (usually considered the day of Firstfruits), after Jesus has been raised from the dead (Шаблон:Bibleverse), he appears to Mary Magdalene, Peter, Cleopas, and others. "On the evening of that first day of the week" (Roman time), or the evening beginning the second day (Hebrew time), the resurrected Jesus appears at a meeting of ten apostles and other disciples (Шаблон:Bibleverse). The same time of the week "a week later" (NIV) or, more literally, "after eight days again" inclusive (KJV), Jesus appears to the eleven apostles and others (Шаблон:Bibleverse). After Jesus ascends (Шаблон:Bibleverse), on the feast of Pentecost or Shavuot (the 50th day from Firstfruits and thus usually calculated as the first day of the week), the Spirit of God is given to the disciples, who baptize 3,000 people into the apostolic fellowship. Later, on one occasion in Troas, the early Christians meet on the first day (Hebrew) to break bread and to listen to Christian preaching (Шаблон:Bibleverse). Paul also states that the churches of Corinth and Galatia should set aside donations on the first day for collection (Шаблон:Bibleverse). Didache 14:1 (AD 70-120?) contains an ambiguous text, translated by Roberts as, "But every Lord's day gather yourselves together, and break bread, and give thanksgiving";[32] the first clause in Greek, "κατά Шаблон:Lang δέ κυρίου", literally means "On the Lord's of the Lord",[33] and translators supply the elided noun (e.g., "day", "commandment" (from 13:7), or "doctrine").[34] Gleason Archer regards this as clearly referring to Sunday.[35] Breaking bread may refer to Christian fellowship, agape feasts, or Eucharist (cf. Шаблон:Bibleverse, Шаблон:Bibleverse-nb). Other interpreters believe these references do not support the concept of transfer of the seventh-day rest, and some add that they do not sufficiently prove that Sunday observance was an established practice in the primitive New Testament church.

By the second century, Justin Martyr stated, "We all gather on the day of the sun" (recalling both the creation of light and the resurrection);[36] and the Epistle of Barnabas on Шаблон:Bibleverse stated the eighth-day assembly marks the resurrection and the new creation: "He is saying there: 'It is not these sabbaths of the present age that I find acceptable, but the one of my own appointment: the one that, after I have set all things at rest, is to usher in the Eighth Day, the commencement of a new world.' (And we too rejoice in celebrating the Eighth Day; because that was when Jesus rose from the dead, and showed Himself again, and ascended into heaven.)"[37]

Both days

Ethiopian Orthodox and Eritrean Orthodox Christians (both of which are branches of Oriental Orthodoxy) distinguish between the Sabbath (seventh day) and Lord's Day (first day) and observe both. Seventh-day Adventists in several islands of the Pacific (Tonga; Western Samoa; Tokelau; Wallis & Futuna; Phoenix & Line Islands) observe Sunday as the practice on ships in the Pacific had been to change days at the 180° meridian. The islands were well to the east of this line, so the missionaries observed the Sabbath on the day sequence of the Western Hemisphere. However, the Tonga islands used the same days as New Zealand and Australia, so the missionaries were observing the seventh-day Sabbath on the day the secular authorities called Sunday.Шаблон:SfnШаблон:Efn

The International Date Line (IDL) was placed east of Tonga to align its weekdays with New Zealand and Fiji. Consequently, Tonga's time zone is UTC+13 rather than UTC−12:00, as it would be if the Date Line ran along the 180° meridian.Шаблон:Sfn However, the SDA church observes the Sabbath as though the IDL followed the 180° meridian.

When the International Date Line was moved, islanders who had been worshiping on Sabbath were suddenly worshiping on Sunday because of a man made international treaty. After much discussion within the church, it was decided that the islanders would continue to worship on the same day as they always had, even though the name of the day had been changed from Saturday to Sunday by decree. However this situation is not without conflict.[38][39]

Note: Шаблон:Notelist

Unspecified day

Шаблон:Main Non-Sabbatarians affirm human liberty not to observe a weekly rest or worship day. While keepers of weekly days usually believe in religious liberty,[40] non-Sabbatarians are particularly free to uphold Sabbath principles, or not, without limiting observance to either Saturday or Sunday. Some advocate Sabbath rest on any chosen day of the week, and some advocate Sabbath as a symbolic metaphor for rest in Christ; the concept of "Lord's Day" is usually treated as synonymous with "Sabbath". The non-Sabbatarian interpretation usually states that Jesus' obedience and the New Covenant fulfilled the laws of Sabbath, which are thus often considered abolished or abrogated.

Some of Jesus' teachings are considered as redefining the Sabbath laws of the Pharisees (Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse-nb). Since Jesus is understood to have fulfilled Torah (Шаблон:Bibleverse, Шаблон:Bibleverse), non-Sabbatarian Christians believe that they are not bound by Sabbath as legalists consider themselves to be. Non-Sabbatarians can thus exhibit either Christian liberty or antinomianism. On principles of religious liberty, non-Sabbatarian Jews similarly affirm their freedom not to observe Shabbat as Orthodox Jews do.

Non-Sabbatarian Christians also cite Шаблон:Bibleverse, in which believers are compared to "a letter from Christ, the result of our ministry, written ... not on tablets of stone but on tablets of human hearts"; this interpretation states that Christians accordingly no longer follow the Ten Commandments with dead orthodoxy ("tablets of stone"), but follow a new law written upon "tablets of human hearts". Шаблон:Bibleverse-nb adds that "if the ministry that brought death, which was engraved in letters on stone, came with glory ..., will not the ministry of the Spirit be even more glorious? .... And if what was fading away came with glory, how much greater is the glory of that which lasts!" This is interpreted as teaching that new-covenant Christians are not under the Mosaic law, and that Sabbath-keeping is not required. Further, because "love is the fulfillment of the law" (Шаблон:Bibleverse), the new-covenant "law" is considered to be based entirely upon love and to rescind Sabbath requirements.

Non-Sabbatarians who affirm that Sabbath-keeping remains for God's people (as in Шаблон:Bibleverse) often regard this as present spiritual rest and/or future heavenly rest rather than as physical weekly rest. For instance, Irenaeus saw Sabbath rest from secular affairs for one day each week as a sign of the way that Christians were called to permanently devote themselves to God[41] and an eschatological symbol.[42]

Interpretations

Genesis 2

Based on Genesis 2:1-4, Sabbath is considered by seventh-day Sabbatarians to be the first holy day mentioned in the Bible, with God, Adam, and Eve being the first to observe it. In order to reconcile an omnipotent God with a resting on the seventh day of Creation, the notion of active cessation from labor, rather than passive rest, has been regarded as a more consistent reading of God's activity in this passage. Non-Sabbatarians and many first-day Sabbatarians consider this passage not to have instituted observance of Sabbath, which they place as beginning with Moses and the manna. Walter Brueggemann emphasizes Sabbath is rooted in the history of the Book of Exodus.[43]

Matthew 5

Jesus' statement, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them," is highly debated. Some non-Sabbatarians and others such as Anabaptists believe Jesus greatly reformed the Law and thus that Sabbath could only be justified if it were reaffirmed by Jesus. Antinomianism, generally regarded as a heresy, holds that, because Jesus accomplished all that was required by the law, thus "fulfilling" it, he made it unnecessary for anyone to do anything further. Strict Sabbatarians follow or expand Augustine's statement in Reply to Faustus that Jesus empowered his people to obey the law and gave additional commands that furthered its true intentions. This passage is often related to Colossians 2, from which maintenance, transference, or abolition of Sabbath are variously taught.

Colossians 2

The English Standard Version at Шаблон:Bibleverse ("Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.") is taken as affirming non-Sabbatarian freedom from obligations to Sabbath, whether this means only annual Sabbaths (Шаблон:Bibleverse)[44] or specifically weekly Sabbath (Шаблон:Bibleverse).[45] This passage's threefold categorization of events is parallel to Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse, Шаблон:Bibleverse (Шаблон:Bibleverse mentions Sabbaths and festivals but not new moons). Accordingly, non-Sabbatarians and some first-day Sabbatarians believe this passage indicates Sabbath-keeping is part of an Old Covenant that is not mandatory (cf. Шаблон:Bibleverse). Seventh-day Sabbatarians and strict first-day Sabbatarians believe this passage indicates that weekly Sabbath remains to be kept as a shadow of things future to Paul's day[46] and/or a memorial of creation past.[44]

Additionally, Шаблон:Bibleverse states, "And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." The ESV footnote regards "in it (that is, the cross)" as equivalent to the closing in him (Christ). First-day Sabbatarians and non-Sabbatarians often regard Sabbath as changed, either to Lord's Day or to spiritual Sabbath, by the Mosaic law being the "record of debt" (ESV) nailed to the cross. Some seventh-day Sabbatarians regard only High Sabbaths as abolished due to their foreshadowing the cross, holding it impossible for weekly Sabbath (which preceded sin) to foreshadow deliverance from sin in the cross.[14] Others see the "record of debt" (accusations) as distinct from God's unchanging law, believing it to be in force and affirmed by the evangelists after Jesus died on the cross,[9] regarding Sabbath, new moon, and High Sabbaths not as nailed to the cross but as foreshadowing the eternal plan of God.[15]

Hebrews 4

The unique word sabbatismos in Hebrews 4:9 is translated "rest" in the Authorized Version and others; "Sabbath rest" in the New International Version and other modern translations; "Sabbatism" (a transliteration) in the Darby Bible; "Sabbath observance" in the Scriptures 98 Edition; and "Sabbath keeping" in the Bible in Basic English. The word also appears in Plutarch, De Superstitione 3 (Moralia 166A); Justin, Dialogue with Trypho 23:3; Epiphanius, Adversus Haereses 30:2:2; Martyrium Petri et Pauli 1; and Apostolic Constitutions 2:36:2. Andrew Lincoln states, "In each of these places the term denotes the observance or celebration of the Sabbath .... Thus the writer to the Hebrews is saying that since the time of Joshua an observance of the Sabbath rest has been outstanding."[47] Sabbatarians believe the primary abiding Christian duty intended is weekly Sabbath-keeping, while non-Sabbatarians believe it is spiritual or eschatological Sabbath-keeping; both meanings may be intended. Justin uses sabbatismos in Trypho 23:3 to mean weekly Sabbath-keeping.

However, Justin does not speak of Hebrews 4, instead holding that there is no longer any need for weekly Sabbath-keeping for anyone. Hippolytus of Rome, in the early third century, interpreted the term in Hebrews 4 to have special reference to a millennial Sabbath kingdom after six millennia of labor. St. Chrysostom interpreted the term as having reference to three rests: God's rest from His labor on the seventh day, the rest of the Israelites in arriving in Canaan, and the heavenly (eschatological) rest for the faithful. He argued that the "rest" that "has been outstanding" is the heavenly rest, since the first two rests had already been going on. He also interpreted weekly Sabbath as a symbol of this heavenly rest: "And well did he conclude the argument. For he said not rest but 'Sabbath-keeping'; calling the kingdom 'Sabbath-keeping,' by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also [will it be] then."[48]

Matthew Henry calls this "a rest of grace, and comfort, and holiness, in the gospel state. And a rest in glory, where the people of God shall enjoy the end of their faith, and the object of all their desires .... undoubtedly the heavenly rest, which remains to the people of God, and is opposed to a state of labour and trouble in this world. It is the rest they shall obtain when the Lord Jesus shall appear from heaven .... God has always declared man's rest to be in him, and his love to be the only real happiness of the soul."[49] This is taken to support the belief that Sabbath-keeping is a metaphor for the eternal "rest" that Christians enjoy in Christ, prefigured by the promised land of Canaan.

Hebrews 8

Non-Sabbatarians and some first-day Sabbatarians believe Hebrews 8 indicates Sabbath-keeping is not mandatory, because "in that he saith, a new covenant, he hath made the first old" (Шаблон:Bibleverse KJV; or "obsolete" NIV). Seventh-day Sabbatarians and strict first-day Sabbatarians believe Hebrews 8 indicates the Law of God (including Sabbath) remains on the hearts of God's people to be kept, but not fallibly as in the older covenant (Шаблон:Bibleverse).

References

Шаблон:Reflist

Sources


Шаблон:Shabbat Шаблон:Ten Commandments

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  1. ↑ Шаблон:Cite book It has been argued that the association of the number seven with creation itself derives from the circumstance that the Enuma Elish was recorded on seven tablets. "emphasized by Professor Barton, who says: 'Each account is arranged in a series of sevens, the Babylonian in seven tablets, the Hebrew in seven days. Each of them places the creation of man in the sixth division of its series." Albert T. Clay, The Origin of Biblical Traditions: Hebrew Legends in Babylonia and Israel, 1923, p. 74.
  2. ↑ Shabbethay, "restful", 7678
  3. ↑ Шаблон:Bibleverse
  4. ↑ "Sabbatical Year: every seventh year, during which the land, according to the law of Moses, had to remain uncultivated (Шаблон:Bibleverse; comp. Шаблон:Bibleverse; Шаблон:Bibleverse). Whatever grew of itself during that year was not for the owner of the land, but for the poor and the stranger and the beasts of the field." Easton's Bible Dictionary, 1897.
  5. ↑ Шаблон:Cite book
  6. ↑ Шаблон:Cite book
  7. ↑ Шаблон:Cite book
  8. ↑ Шаблон:Cite book
  9. ↑ 9,0 9,1 9,2 9,3 Шаблон:Cite web Шаблон:Cite book
  10. ↑ Шаблон:Cite book
  11. ↑ Шаблон:Cite encyclopedia
  12. ↑ Шаблон:Cite book Cf. Шаблон:Bibleverse.
  13. ↑ Шаблон:Cite book
  14. ↑ 14,0 14,1 Шаблон:Cite book
  15. ↑ 15,0 15,1 Шаблон:Cite book
  16. ↑ 16,0 16,1 Шаблон:Cite book
  17. ↑ Шаблон:Cite book
  18. ↑ Шаблон:Cite web
  19. ↑ Шаблон:Cite web
  20. ↑ Шаблон:Cite web
  21. ↑ 21,0 21,1 21,2 21,3 Шаблон:Cite book
  22. ↑ James Cardinal Gibbons, The Faith of Our Fathers (1917 edition), p. 72-73 (16th Edition, p. 111; 88th Edition, p. 89). "You may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify."
  23. ↑ Catholic Virginian, October 3, 1947, p. 9, article "To Tell You the Truth." "For example, nowhere in the Bible do we find that Christ or the Apostles ordered that the Sabbath be changed from Saturday to Sunday. We have the commandment of God given to Moses to keep holy the Sabbath day, that is the 7th day of the week, Saturday. Today most Christians keep Sunday because it has been revealed to us by the [Roman Catholic] church outside the Bible."
  24. ↑ Шаблон:Cite encyclopedia
  25. ↑ Шаблон:Cite encyclopedia
  26. ↑ Шаблон:Cite encyclopedia
  27. ↑ Шаблон:Cite book
  28. ↑ Шаблон:Cite book
  29. ↑ Шаблон:Cite book
  30. ↑ Шаблон:Cite web
  31. ↑ Шаблон:Cite book
  32. ↑ Шаблон:Cite book
  33. ↑ Шаблон:Cite book
  34. ↑ Шаблон:Cite book In Шаблон:Cite book
  35. ↑ Шаблон:Cite book
  36. ↑ Шаблон:Cite book
  37. ↑ Шаблон:Cite book
  38. ↑ Шаблон:Cite web
  39. ↑ Шаблон:Cite web
  40. ↑ Шаблон:Cite book
  41. ↑ Шаблон:Cite book
  42. ↑ Шаблон:Cite book
  43. ↑ Шаблон:Cite book
  44. ↑ 44,0 44,1 Шаблон:Cite book
  45. ↑ Шаблон:Cite book
  46. ↑ Шаблон:Cite book Both verbs in 17a are present tense.
  47. ↑ Шаблон:Cite book
  48. ↑ Шаблон:Cite web
  49. ↑ Шаблон:Cite book
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