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Definition: Sabbath |
SabbathNoun1. A day of rest and worship: Sunday for most Christians; Saturday for the Jews and a few Christians; Friday for Muslims. Source: WordNet 1.7.1 Copyright © 2001 by Princeton University. All rights reserved. |
Date "Sabbath" was first used in popular English literature: sometime before 1321. (references) |
| Domain | Definitions |
Satire | SABBATH, n. A weekly festival having its origin in the fact that God made the world in six days and was arrested on the seventh. Among the Jews observance of the day was enforced by a Commandment of which this is the Christian version: "Remember the seventh day to make thy neighbor keep it wholly." To the Creator it seemed fit and expedient that the Sabbath should be the last day of the week, but the Early Fathers of the Church held other views. So great is the sanctity of the day that even where the Lord holds a doubtful and precarious jurisdiction over those who go down to (and down into) the sea it is reverently recognized, as is manifest in the following deep-water version of the Fourth Commandment: Six days shalt thou labor and do all thou art able, And on the seventh holystone the deck and scrape the cable. Decks are no longer holystoned, but the cable still supplies the captain with opportunity to attest a pious respect for the divine ordinance. Source: Devil's Dictionary. |
Bible | 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." Source: Easton's 1897 Bible Dictionary. |
Source: compiled by the editor from various references; see credits. | |
(From Wikipedia, the free Encyclopedia)
The Sabbath is observed in both Judaism and Christianity; this article will focus on the Sabbath in Christianity. See also: Shabbat. For other uses see Sabbath (disambiguation).
The first Christians were Jews, and apparently continued to honor the Sabbath on Saturday, at least until the Temple in Jerusalem was destroyed in A.D. 70.
The first Christians also came together on the first day of the week to break bread and to listen to Christian preaching (Acts 20:7) and to gather collections (1 Cor. 16:2). It was on that day that, according to the Christians, Jesus was raised from the dead (Mt. 28:1, Mk. 16:2, Lk. 24:1, Jn. 20:1). The disciples of Jesus also claimed that on that same evening, called the first day of the week, the resurrected Christ came to them while they were gathered in fear (Jn. 20:19). Eight days later, on the first day, Jesus is said to have appeared to them a second time (Jn. 20:26). The writer called Luke, in the Acts of the Apostles, writes that "After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God." At the end of forty days, the Christians believe that Jesus ascended into heaven while the disciples watched (Acts 1:9). Ten days later, the first day is the day of the feast of Pentecost (See: Shavuot) on which the Christians say that the Spirit of God was given to the disciples of Christ, establishing the Christian Church.
These events are cited by Christian teachers and historians, believed to have written very early, as the reason that Christians gathered on the Lord's Day, the first day of the week, including Barnabas (AD 100), Ignatius of Antioch (AD 107), Justin Martyr (AD 145), Bardaisan (AD 154), Irenaeus (AD 178), Tertullian (AD 180), Cyprian (AD 200), Victorinus (AD 280), and Eusebius of Caesarea (AD 324) [Note: dates are traditional]. The early Christians believed that the resurrection and ascension of Christ signals the renewal of creation, a day analogous to the first day of creation when God made the light. However, these writers do not call the day a Sabbath.
In AD 321, The Emperor Constantine established the first day as a "venerable day", distinct from the Jewish Sabbath (See Blue law). It is believed by many that, at least the Jewish Christians continued to meet on the Sabbath, even if they also met on Sunday, perhaps even after the Council of Laodicea (a local council in Asia, held in 364 AD, which rejected those who kept the Jewish Sabbath).
Eastern Orthodox churches distinguish between "the sabbath" (Saturday) and "the Lord's day" (Sunday). Catholics put little emphasis on that distinction and most of them, at least in colloquial language, speak of Sunday as the sabbath. Protestantss regard Lord's Day, Sabbath, and Sunday as synonymous terms for the Christian Sabbath (except in those languages in which the name of the seventh day is literally equivalent to "Sabbath"); a minority of Protestants keep Saturday, the seventh day, as the Lord's Day and the Christian Sabbath.
Acts 20:17 says that, "On the first day of the week we came together to break bread", where Paul preached until midnight. One must remember, however, that according to Jewish tradition (and as described in the Bible), a day begins when the sun goes down and this meeting apparently gathered in the evening. So, those who have believed that the Christians kept the Sabbath on the seventh day argue that this meeting (Acts 20:17) would have begun on Saturday night. Paul would have been preaching on Saturday night until midnight and then walked eighteen miles from Traos to Assos on Sunday. He would not have done so, if he had regarded Sunday as the Sabbath, much less boarded a boat and continued to travel to Mitylene and finally on to Chios. Biblical evidence suggests that Paul was a lifelong Sabbath keeper for the sake of the Jews, and if Sunday was now the Sabbath, then this journey would have been contrary to his character. It is not generally debated that Paul did keep the Jewish Sabbath, although some doubt that this is an instance of it, although it may be if it shows him waiting until the morning of the first day to continue his work. The focus of the story is about Eutychus, his accident, and his resurrection, not the changing of the Sabbath from the seventh day to the first day of the week.
Also in Acts 2:46, they went to the Temple in Jerusalem and broke bread from house to house "daily". There is no mention of the Sabbath, and it is debatable whether this is a reference to Communion. There are many instances of the Gospel being taught and preached on non-specific days as well as daily. One example is in Mark 2:1-2 another is Luke 19:47-20:1, where it clearly indicates that Jesus himself taught and preached daily. There is no significance given to the day, the breaking of bread, nor the preaching, they are merely mentioned as events that might take place on any day of the week.
There is no commandment to keep the Sabbath, in the New Testament. In fact, on the contrary, Paul writes in Colossians 2:16, "Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day." For this reason among others, latitude with regard to the keeping of a particular day has generally prevailed among Christians. A practical distinction sometimes arose then, between The Lord's Day and The Sabbath. Toleration of Saturday observance became common, for example in the United States, in deference to Jews and other seventh-day sabbatarians, whose conscientious keeping of Saturday is mandated by a literal reading of the Law of God. This is often distinguished from Sunday observance, "first day sabbatarianism", or "eighth day sabbatarianism", according to which Sunday is kept because it is the "day of light", the first day of the new creation, and the traditional day on which Christians have met.
To be non-sabbatarian does not necessarily equate to making all days alike. A member of a non-sabbatarian church may nevertheless be very conscientious about avoiding certain kinds of activities, and doing others, because it is the day for the church to gather, a day for prayer and for works of mercy. However, in some rare cases a complete reproduction of Sabbath ordinances on a different day is attempted. And in other cases, Saturday is kept together with many of the ordinances of Shabbat.
A new rigorism was brought into the observance of the Christian Lord's Day with the Protestant reformation, especially among the Puritans of England and Scotland, in reaction to the laxity with which Sunday observance was customarily kept. Sabbath ordinances were appealed to, with the idea that only the word of God can bind men's consciences in whether or how they will take a break from work, or to impose an obligation to meet at a particular time. Their influential reasoning spread to other denominations also, and it is primarily through their influence that "Sabbath" has become the colloquial equivalent of "Lord's Day" or "Sunday". The most mature expression of this influence survives in the Westminster Confession of Faith, Chapter 21, "Of Religious Worship, and the Sabbath Day". Section 7-8 reads:
The Socinian churches of Eastern Europe and Holland more rigorously equated the Christian sabbath with the Jewish Shabbat. Sunday observance was abandoned in favor of a more literal and rigorous observance of the Sabbath, leading to a revival of seventh-day sabbatarianism. The influence of the Socinians was felt among the Anabaptists in Holland. A small number of them adopted Saturday as the day of worship. Already persecuted by both Protestants and Catholics, this small Seventh-day sect added even the Anabaptists to their list of enemies, and finally abandoned Christianity for orthodox Judaism. Seventh-day sabbatarianism did not become prevalent to any degree among Trinitarian Protestants, until it was revived in England by several groups of English Baptists, and through them the doctrine spread to a few churches in other denominations. These leaders and churches were persecuted as heretics by the Trinitarian and Sunday-observing establishment, in England.
The Seventh Day Baptists arrived at the height of their direct influence on other sects, in the middle of the 19th century, in the United States, when their doctrines were instrumental in founding the Seventh-day Adventist Church and the Seventh-day Church of God. Also, the direct influence of the Socinians continues to be felt, as will be found anywhere that Unitarianism and Saturday observance appear together in a non-Jewish sect.
[Note: there is technical distinction between the doctrine of Unitarians and Unitarianism. Unitarians typically deny the miraculous birth of Christ, but this is not true of all adherents to Unitarianism, and it was not true at all of the Socinians; confusing in this context, perhaps, but important.]
Sabbatarianism is usually considered by Christians to be a hazardous doctrine, which provides easy access to bizarre legalistic imbalance, even though the intention of all sabbatarians is simply to worship God when and how He has commanded.
How much can be lifted, before lifting is work? How far is a day's journey, in the jet age? Is it a work of necessity to make public transportation available on the Sabbath? On and on, the questions go, to the exasperation even of sabbatarians themselves, because to get worked up over these details misses the point of the Sabbath, they say. This point is made in countless sabbatarian tracts and sermons, sometimes immediately preceding long lists of "do" and "don't". The formulaic response to extremes is the old one, "let no man judge you", and "let each be convinced in his own mind", and on the other hand, "whatever is not of faith, is sin." Regardless, the tension between ordinance and conscience is recognized as being inevitable, unless one believes that God has not commanded that He should be worshipped anytime or anywhere.
(From Wikipedia, the free Encyclopedia)
(From Wikipedia, the free Encyclopedia)
There is no agreement among authors on what actually happened during a Sabbath. The Compendium Maleficarum (1608), by Francesco Maria Guazzo, aka Guaccio, Guaccius is a book published by an Italian priest with some illustrations of what he imagined could be a Sabbath, and gives a description of it; a brief summary can be cited as an example: "the attendants go riding flying goats, trample the cross, are made to be re-baptised in the name of the Devil, give their clothes to him, kiss the Devil's behind, and dance back to back forming a round". According to Hans Baldung Grien (ca 1484-1545) and Pierre de Rostegny, aka De Lancre (1553-1631) human flesh was eaten during Sabbaths, preferably children, and also human bones stewed in a special way. It was also said by some authors that salt, bread and oil were prohibited because the Devil hated them, meanwhile different testimonies told about delicious dishes. Other descriptions add that human fat, especially of non-baptised children, was used to make an unguent that enabled the witches to fly; it was also believed that witches could fly by themselves, ride a broom, or be carried by demons to the place of the meeting. The most common belief on which authors agreed is that Satan was present at the Sabbath, often as a goat or satyr, and many agreed that more demons were present; other belief said that sometimes a person could offer his/her own body to be possessed by some demon serving as a medium (see demon possession). It was believed that the Sabbath commenced at midnight and ended at dawn, beginning with a procession, continuing with a banquet, then a Black Mass, and culminating with an orgy in which sexual intercourse with demons in male or female form was practised. Hallucinogens were cited as means to favour the climax during the meeting and sometimes alcohol was mentioned.
The general belief is that the Sabbath was celebrated in isolated places, preferably forests or mountains. Some famous places where these reunions were celebrated are Briany, Carignan, Puy-de-Dome (France), Blocksberg, Melibäus, the Black Forest, (Germany), the Bald Mount (Russia), Vaspaku, Zäbern, Kopastatö (Hungary), and more, but it was also said that Stonehenge (England) was a place for Sabbaths. In the Basque country the Sabbath (there called Akellarre 'field of the goat') was celebrated in isolated fields.
Concerning the dates on which the Sabbaths were celebrated there is no agreement among authors. Meanwhile most of them called Sabbath these reunions thinking they used to take place during the night of the Sunday before the time the Christian mass was celebrated, some authors disagreed telling that Satan was less powerful on holy days but this opinion did not prevail. There were, nonetheless, several dates on which authors agreed: February 1 (to some February 2), May 1 (Great Sabbath, Walpurgis Night), August 1, November 1 (Halloween, commencing on October 30's eve), Easter, Christmas, and less, Good Friday, January 1 (day of Jesus' circumcision), June 23 (St. John), December 21 (St. Thomas), and Corpus Christi. It was said that many people attended these Sabbaths, but that minor Sabbaths, called Esbats, were celebrated on no particular date, in isolated places or the house of a member of the group; the Esbats were said to have a lesser number of attendants.Earliest Christian observance
Sunday observance
Sunday vs Saturday
Sabbath in the New Testament
Protestant sabbatarianism
Seventh-day sabbatarianism
Other Sabbatarian disputes
Sabbath (disambiguation)
Sabbath (witchcraft)
The Sabbath in History
Although allusions to Sabbaths were made by the Catholic Canon (law) since about 905, the first book that mentions the Sabbath is, theoretically, Errores Gazariorum (1452). In 905 the Catholic church wrote about certain women that believed they could fly in the company of the Pagan goddess Diana by means of an illusion induced by Satan, often when sleeping, in the form of a dream. In the 13th Century Sabbaths began to be a motivation for a serious accusation, and in 1335 a tribunal in Toulouse, France mentions one of these gatherings. Some allusions to meetings of witches with demons are also made in the Malleus Maleficarum (1486). Nevertheless, it was during the Renaissance when Sabbaths were most popular, more books on them were published, and more people lost their life because of them. Commentarius de Maleficius (1622), by Peter Binsfeld, cites to have participated in Sabbaths as a proof of guiltiness in an accusation for the practice of witchcraft.What is said about the Sabbath
Places and Dates for Sabbaths. Types
Source: adapted by the editor from Wikipedia, the free encyclopedia under a copyleft GNU Free Documentation License (GFDL) from the article "Sabbath."
Synonym: SabbathSynonym: Sunday. (additional references) |
| Context | Synonyms within Context (source: adapted from Roget's Thesaurus). |
Impiety | Sinner; scoffer, blasphemer; sacrilegist; sabbath breaker; worldling; hypocrite; (dissembler); Tartufe, Mawworm. |
Repose | Day of rest, dies non, Sabbath, Lord's day, holiday, red-letter day, vacation, recess. |
Rite | Sabbath, Pentecost; Advent, Christmas, Epiphany; Lent; Passion week, Holy week; Easter, Easter Sunday, Whitsuntide; agape, Ascension Day, Candlemas, Ash Wednesday, Good Friday, Holy Thursday; Lammas, Martinmas, Michaelmas; All SAint's DAy, All Souls' Day |
| Source: adapted from Roget's Thesaurus. | |
Crosswords: Sabbath |
| English words defined with "Sabbath": Antisabbatarian ♦ Parasceve ♦ Sabbatarian, Sabbath breaker, Sabbath breaking, Sabbath school, Sabbath-day's journey, Sabbathless, Sabbatism, Sat, Saturday, Seventh-Day Adventism, Seventh-day Dunkers, Showbread ♦ The Lord's Day, Tithingman ♦ witches' Sabbath. (references) |
| Specialty definitions using "Sabbath": Balai ♦ Christian ♦ Decalogue ♦ Jews' Sabbath ♦ Karaites ♦ Leonine Verses ♦ Malum Prohibitum ♦ Proselytes ♦ Sabbath Day's Journey, Sabbath of Sound, Shimei, St. Monday. (references) |
| Etymologies containing "Sabbath": sabbat, Sabbatism, Showbread. (references) |
| Domain | Usage | |
Screenplays | My point is, here we are, it's shabbas, the sabbath, which I'm allowed to break only if it's a matter of life or death (The Big Lebowski; writing credit: Ethan Coen; Joel Coen) | |
Movie/TV Titles | Blood Sabbath (1972) Sin on the Sabbath (1915) Sabbath (1999) Tony Iommi: The Guitar That Drives Black Sabbath (1992) Sabbath (1991) | |
Source: compiled by the editor from various references; see credits. | ||
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Periodicals |
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Theater & Movies | |||
Music |
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Source: compiled by the editor from various references; see credits. | |||
| Subject | Topic | Quote |
Civil Liberties | Iran | Furthermore the Government has required that several Jewish schools remain open on Saturdays, the Jewish Sabbath, in conformity with the schedule of other schools in the school system. (references) |
Iran | Working or attending school on the Sabbath violates Jewish religious law, and this requirement has made it difficult for religious Jews to both attend school and practice their religion. (references) | |
Economic History | Israel | Israel strictly observes the Friday afternoon to Saturday afternoon Sabbath and special permits must be obtained from the government authorizing Sabbath employment. (references) |
Political Economy | Sudan | Sunday is not recognized as the Sabbath for Christians. (references) |
ISRAEL | The weekly rest must be at least 36 consecutive hours and include the Sabbath. (references) | |
Worker Rights | Israel and the occupied territories | By law the maximum hours of work at regular pay are 47 hours a week, 8 hours per day, and 7 hours on the day before the weekly rest, which must be at least 36 consecutive hours and include the Sabbath. (references) |
Lexicography | Devil's Dictionary | DECALOGUE, n. A series of commandments, ten in number -- just enough to permit an intelligent selection for observance, but not enough to embarrass the choice. Following is the revised edition of the Decalogue, calculated for this meridian. Thou shalt no God but me adore: 'Twere too expensive to have more. No images nor idols make For Robert Ingersoll to break. Take not God's name in vain; select A time when it will have effect. Work not on Sabbath days at all, But go to see the teams play ball. Honor thy parents. That creates For life insurance lower rates. Kill not, abet not those who kill; Thou shalt not pay thy butcher's bill. Kiss not thy neighbor's wife, unless Thine own thy neighbor doth caress Don't steal; thou'lt never thus compete Successfully in business. Cheat. Bear not false witness -- that is low -- But "hear 'tis rumored so and so." Cover thou naught that thou hast not By hook or crook, or somehow, got. G.J. |
Source: compiled by the editor from ICON Group International, Inc.; see credits. | ||
| "Sabbath" is generally used as a noun (singular) -- approximately 98.40% of the time. "Sabbath" is used about 187 times out of a sample of 100 million words spoken or written in English. Its rank is based on over 700,000 words used in the English language. Some parts-of-speech are not covered due to the samples used by the British National Corpus. (note: percents less than one-hundredth of one percent have been omitted) |
| Parts of Speech | Percent | Usage per 100 Million Words | Rank in English |
| Noun (singular) | 98.4% | 184 | 22,714 |
| Noun (proper) | 1.6% | 3 | 202,518 |
| Total | 100.00% | 187 | N/A |
Source: compiled by the editor from several corpora; see credits.
Expressions using "Sabbath": breach of the sabbath ♦ break the sabbath ♦ desecrate the sabbath ♦ keep the sabbath ♦ ringing in of a sabbath ♦ sabbath breaker ♦ sabbath breaking ♦ sabbath day's journey ♦ Sabbath school ♦ witches' Sabbath. Additional references. | |
| Hyphenated Usage | |
Beginning with "Sabbath": sabbath-breaking, sabbath-dayes, Sabbath-day's journey, sabbath-evening, sabbath-keeping, sabbath-school, sabbath-wracked. | |
Ending with "Sabbath": ex-sabbath. | |
| Source: compiled by the editor from various references; see credits. | |
| The following statistics estimate the number of searches per day across the major English-language search engines as identified by various trade publications. Hyperlinks lead to commercial use of the expression at Amazon.com. |
| Expression | Frequency per Day |
black sabbath | 1,773 |
sabbath | 229 |
sabbath school lesson | 45 |
sabbath day | 40 |
sabbath school | 32 |
jewish sabbath | 21 |
sabbath keeper | 14 |
sabbath or sunday | 14 |
black bootlegs sabbath | 13 |
sabbath bloody sabbath | 12 |
| Source: compiled by the editor from various references; see credits. | |
| Language | Translations for "Sabbath"; alternative meanings/domain in parentheses. | |
Afrikaan | Saterdag (Saturday). (various references) | |
Albanian | e shtunë (Saturday), e diel (first day, quadragesima, Sunday). (various references) | |
Arabic | يوم السبت (saturday), يوم الأحد (sunday). (various references) | |
Bulgarian | събота, шабат, неделя (first day), ден за почивка. (various references) | |
Catalan | dissabte (Saturday). (various references) | |
Chinese | 安息日 . (various references) | |
Czech | sabat, den pánì. (various references) | |
Danish | lørdag (Saturday). (various references) | |
Dutch | sabbat (Saturday). (various references) | |
Esperanto | sabato (Saturday). (various references) | |
Faeroese | leygardagur (Saturday). (various references) | |
Farsi | یکشنبه (Sunday), شنبه . (various references) | |
Finnish | sapatti. (various references) | |
French | sabbat. (various references) | |
German | Sabbat (sabbat, Saturday). (various references) | |
Greek | κυριακή, σάββατο (suturday). (various references) | |
Hebrew | לחלל שבת (break the sabbath, desecrate the sabbath). (various references) | |
Hungarian | szombat (Saturday). (various references) | |
Icelandic | laugardagur (Saturday). (various references) | |
Italian | sabato (Saturday). (various references) | |
Japanese Kanji | 安息日 . (various references) | |
Japanese Katakana | あ"そくび, あ"そくにち, あ"そくじつ. (various references) | |
Lombard | sabet (Saturday). (various references) | |
Manx | Yn Doonaght (Sunday), sabbad, laa doonee. (various references) | |
Norwegian | lørdag (Saturday). (various references) | |
Papiamen | djasabra (Saturday). (various references) | |
Pig Latin | abbathsay.(various references) | |
Polish | sobota (Saturday). (various references) | |
Portuguese | Sabat, saba/, sábado dos judeus, sábado (Saturday), sa/bado dos hebreus; dia de descanso; domingo para os Crista~os, domingo (lord's prayer, Sunday), dia de descanso (playday, rest day). (various references) | |
Romanian | sabat, sîmbåtå (Saturday), ziua de sâmbãtã la evrei. (various references) | |
Russian | суббота (Saturday). (various references) | |
Scottish | S baid (the Sabbath), L na S baid (Saturday), Di-sathurna (Saturday). (various references) | |
Serbo-Croatian | subota (saturday), sabat (shabbath). (various references) | |
Spanish | sabat. (various references) | |
Sranan | saba. (various references) | |
Swedish | sabbat (Saturday). (various references) | |
Tagalog | Sábado. (various references) | |
Thai | วันประกอบพิธีทางศาสนาและพักผ่อนของชาวคริสต์. (various references) | |
Turkish | yahudilerde cumartesi günü, hristiyanlarda pazar günü, dini tatil günü, cumartesí (Saturday). (various references) | |
Ukranian | шабат, відпочинок (bait, blow, comfort, recreation, refreshment, relaxation, repose, resource, rest, vacation). (various references) | |
Welsh | Sabothol (sabbatical), Sabath (Saturday), dydd Sadwrn (Saturday). (various references) | |
Zulu | uMgqibelo (Saturday). (various references) | |
| Source: compiled by the editor from various translation references. | ||
| Language | Period | Translations |
| Latin | 500 BCE-Modern | sabbatum. (various references) |
| Classical Hebrew | 200 BCE-Modern | sebaoth. (various references) |
| Source: compiled by the editor from various references. | ||
| Language | Date | Source | Mark Chapter 2, Verse 27 |
| Greek (transliterated) | 250 BC | Septuagint | Kai elegen autoiV to sabbaton dia ton anqrwpon egeneto ouc o anqrwpoV dia to sabbaton |
| Latin | 405 | Vulgate | Et dicebat eis sabbatum propter hominem factum est et non homo propter sabbatum |
| Old English | 990 | West Saxon | & he saigde heom. reste-daig wæs ge-worhtfor þam men. nes se man for þamreste-daige. |
| Middle English | 1395 | Wyclif | And he seide to hem, The sabat is maad for man, and not a man for the sabat; and so mannus sone is lord also of the sabat. |
| Renaissance English | 1526 | Tyndale | And he sayde to them: the Saboth daye was made for man and not man for the Saboth daye. |
| Jacobean English | 1611 | King James | And he said unto them, The sabbath was made for man, and not man for the sabbath: |
| Victorian English | 1833 | Webster | And he said to them, The sabbath was made for man, and not man for the sabbath: |
| Basic English | 1964 | Ogden | And he said to them, The Sabbath was made for man, and not man for the Sabbath; |
Source: compiled by the editor from various references; see credits. | |||
| Language | Mark Chapter 2, Verse 27 |
| Bulgarian | И каза им: Съботата е направена за човека, а не човек за съботата; |
| Cebuano | Ug siya miingon kanila, "Ang adlaw nga igpapahulay gibuhat alang sa tawo, dili ang tawo alang sa adlaw nga igpapahulay; |
| Chinese | 又 對 他 們 說 、 安 息 日 是 為 人 設 立 的 、 人 不 是 為 安 息 日 設 立 的 ． |
| Croatian | I govoraše im: "Subota je stvorena radi èovjeka, a ne èovjek radi subote. |
| Danish | Og han sagde til dem: "Sabbaten blev til for Menneskets Skyld og ikke Mennesket for Sabbatens Skyld. |
| Dutch | En Hij zeide tot hen: De sabbat is gemaakt om den mens, niet de mens om den sabbat. |
| Finnish | Ja hän sanoi heille: "Sapatti on asetettu ihmistä varten eikä ihminen sapattia varten. |
| French | Puis il leur dit: Le sabbat a été fait pour l`homme, et non l`homme pour le sabbat, |
| Gaelic | Is thuirt e riutha: Rinneadh an t-sabaid air son an duine, `s chan e an duine air son na sabaid. |
| German | Und er sprach zu ihnen: Der Sabbat ist um des Menschen willen gemacht, und nicht der Mensch um des Sabbat willen. |
| Haitian Creole | Jezi di yo ankò: -Jou repo a te fèt pou moun; se pa moun ki te fèt pou jou repo a. |
| Hungarian | És monda nékik: A szombat lõn az emberért, nem az ember a szombatért. |
| Indonesian-Bahasa Sehari-hari | Lalu Yesus berkata lagi, "Hari Sabat dibuat untuk manusia; bukan manusia untuk hari Sabat. |
| Indonesian-Terjemahan Lama | Dan lagi kata-Nya kepada mereka itu, "Hari Sabbat itu diadakan karena manusia, bukannya manusia diadakan karena hari Sabbat. |
| Italian | E diceva loro: «Il sabato è stato fatto per l'uomo e non l'uomo per il sabato! |
| Korean | 또 가 라 사 대 안 식 일 은 사 람 을 위 하 여 있 " 것 이 " 사 람 이 안 식 일 을 위 하 여 있 " 것 이 아 니 니 |
| Latvian | Un Viòð tiem sacîja: Sabats ir iecelts cilvçka dçï, bet ne cilvçks sabata dçï. |
| Maori | I mea ano ia ki a ratou, Hei mea mo te tangata te hapati, ehara i te mea ko te tangata mo te hapati, |
| Modern Greek | Και ελεγε προς αυτους· το σαββατον εγεινε δια τον ανθρωπον, ουχι ο ανθρωπος δια το σαββατον· |
| Norwegian | Og han sa til dem: Sabbaten blev til for menneskets skyld, og ikke mennesket for sabbatens skyld. |
| Portuguese | E prosseguiu: O sábado foi feito por causa do homem, e não o homem por causa do sábado. |
| Rumanian | Apoi le -a zis: ,,Sabatul a fost fqcut pentru om, iar nu omul pentru Sabat; |
| Russian | й УЛБЪБМ ЙН: УХ''ПФБ "МС ЮЕМПЧЕЛБ, Б ОЕ ЮЕМПЧЕЛ "МС УХ''ПФЩ; |
| Shuar | Ayampratin tsawantai Túrashtinian umirkashtimpiash tusa Yuska aentsun najanachmiayi. Antsu aents ayamprarat tusa Yus ayampratin tsawantan tesamiayi. |
| Spanish | --También les dijo--: El sábado fue hecho para el hombre, y no el hombre para el sábado. |
| Swahili | Basi, Yesu akawaambia, "Sabato iliwekwa kwa ajili ya binadamu na si binadamu kwa ajili ya Sabato! |
| Swedish | Därefter sade han till dem: "Sabbaten blev gjord för människans skull, och icke människan för sabbatens skull. |
| Thai | พระองค์จึงตรัสแก่เขาว่า "วันสะบาโตนั้นทรงตั้งไว้เพื่อมนุษย์ มิใช่ทรงสร้างมนุษย์ไว้สำหรับวันสะบาโต |
| Ukrainian | І сказав 'ін до них: Субота постала для чоловіка, а не чоловік для суботи, |
| Uma | Ngkai ree, na'uli' wo'o-mi Yesus: "Alata'ala mpobabehi eo pepuea' bona mpotulungi manusia'. Bela manusia' to rababehi bona napari'une' ada eo pepuea'. |
Source: compiled by the editor from various references; see credits. | |
Derivations | |
Words beginning with "Sabbath": sabbaths. (additional references) | |
| |
"Sabbath" is suggested in spellcheckers for the following: Ostabat, Rabbah, Sabaha, sabath, Sabato, Sabbagh, sabbat, sabbats, Sabeth, Sablah, Sambeth, Sembach, Sgambati, shabbath, Sibbet, Sieburth. (additional references) | |
| Source: compiled by the editor, based on several corpora (additional references). | |
| Words rhyming with "Sabbath" (pronounced 'Sab"bath'): footbath. (additional references) |
Scrabble® Enable2K-Verified Anagrams | |
| Words within the letters "a-a-b-b-h-s-t" | |
-1 letter: sabbat. | |
-2 letters: abash, abbas, babas, bahts, baths. | |
-3 letters: aahs, abas, abba, baas, baba, baht, bash, bast, bath, bats, hast, hats, shat, stab, tabs. | |
-4 letters: aah, aas, aba, abs, aha, ash, baa, bah, bas, bat, has, hat, sab, sat, sha, tab, tas. | |
-5 letters: aa, ab, ah, as, at, ba, ha, sh, ta. | |
| Words containing the letters "a-a-b-b-h-s-t" | |
+1 letter: sabbaths. | |
+5 letters: thingamabobs. | |
| Source: compiled by the editor from various references; see credits. SCRABBLE® is a registered trademark. All intellectual property rights in and to the game are owned in the U.S.A and Canada by Hasbro Inc., and throughout the rest of the world by J.W. Spear & Sons Limited of Maidenhead, Berkshire, England, a subsidiary of Mattel Inc. Mattel and Spear are not affiliated with Hasbro. | |
Hexadecimal (or equivalents, 770AD-1900s) (references)53 61 62 62 61 74 68 |
| Leonardo da Vinci (1452-1519; backwards) (references)
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| American Sign Language (origins from 1620-1817 in Italy and, especially, France) (references)
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| Semaphore (1791, in France) (references)
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| Braille (1829, in France) (references)
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Morse Code (1836) (references)... .- -... -... .- - .... |
| Dancing Men (Sir Arthur Conan Doyle, 1903) (references)
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Binary Code (1918-1938, probably earlier) (references)01010011 01100001 01100010 01100010 01100001 01110100 01101000 |
HTML Code (1990) (references)S a b b a t h |
ISO 10646 (1991-1993) (references)0053 0061 0062 0062 0061 0074 0068 |
| British Sign Language (Fingerspelling, BSL; 1992, British Deaf Association Dictionary of British Sign Language) (references)
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Encryption (beginner's substitution cypher): (references)53676868678674 |
| 1. Definition 2. Synonyms 3. Crosswords 4. Usage: Modern | 5. Usage: Commercial 6. Images: Slideshow 7. Quotations: Non-fiction 8. Usage Frequency | 9. Expressions 10. Expressions: Internet 11. Translations: Modern 12. Translations: Ancient | 13. Bible Trace 14. Derivations 15. Rhymes 16. Anagrams | 17. Orthography 18. Bibliography |
Copyright © Philip M. Parker, INSEAD. Terms of Use.
