| Translation | Verse | Text |
| King James | Isa 56:2 | Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. |
| Word | King James Dictionary - Definition |
| BLESSED | Happy. |
| Word | American Tract Society - Definition |
| HAND | Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one's self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu 8:10 27:18 Mr 10:16 Ac 6:6 19:6 1Ti 4:14. The hands of the high priest laid upon the scapegoat, as if transferring the guilt of the people to his head, represented the work wrought by Christ in order that the sinner might not be "driven away in his wickedness." See WASHING. |
| Word | Easton Dictionary - Definition |
| HAND | Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc. The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64). |
| Word | Easton Dictionary - Definition |
| HOLD | a fortress, the name given to David's lurking-places (1 Sam. 22:4, 5; 24:22). |
| Word | Easton Dictionary - Definition |
| MAN | (1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See FALL.) |
| Word | American Tract Society - Definition |
| SABBATH | Rest. God having created the world in six days, "rested" on the seventh, Ge 2:2,3; that is, he ceased from producing new beings in this creation; and because he had rested on it, he "blessed" or sanctified it, and appointed it in a peculiar manner for his worship. We here have an account of the ORIGINAL INSTITUTION of the day of rest. Like the institution of marriage, it was given to man for the whole race. Those who worshipped God seem to have kept the Sabbath from the first, and there are tokens of this in the brief sketch the Bible contains of the ages before the giving of the law at Mount Sinai. Noah sent forth the raven from the ark, and the dove thrice, at intervals of seven days, Ge 8:1-22. The account of the sending of manna in the desert proves that the Sabbath was already known and observed, Ex 16:22-30. The week was an established division of time in Mesopotamia and Arabia, Ge 29:27; and traces of it have been found in many nations of antiquity, so remote from each other and of such diverse origin as to forbid the idea of their having received it from Sinai and the Hebrews. The REENACTMENT of the Sabbath on Mount Sinai, among the Commandments of the Moral Law, was also designed not for the Jews alone, but for all whom should receive the word of God, and ultimately for all mankind. Christ and his apostles never speak of the decalogue but as of permanent and universal obligation. "The Sabbath was made for man." The fourth commandment is as binding as the third and the fifth. Certain additions to it, with specifications and penalties, were a part of the Mosaic civil law, and are not now in force, Ex 31:14 Nu 15:32-36. On the Sabbath-day, the priests and Levites, ministers of the temple, entered on their week; and those who had attended the foregoing week, went out. They placed on the golden table new loaves of showbread, and took away the old ones, Le 24:8. Also on this day were offered particular sacrifices of two lambs for a burnt offering, with wine and meal. The Sabbath was celebrated like the other festivals, from evening, Nu 28:9,10. The chief obligation of the Sabbath expressed in the law is to sanctify it, Ex 20:8 De 5:12: "Remember the Sabbath-day to sanctify it." It is sanctified by necessary works of charity, by prayers, praises, and thanksgiving, by the public and private worship of God, by the study of his word, by tranquility of mind, and by meditation on moral and religious truth in its bearing on the duties of life and the hope of immorality. The other requirement of the law is rest: "Thou shalt not do any work." The ordinary business of life is to be wholly laid aside, both for the sake of bodily and mental health, and chiefly to secure the quiet and uninterrupted employment of the sacred hours for religious purposes. The spirit of the law clearly forbids all uses of the day which are worldly, such as amusements, journeys, etc., whereby one fails to keep the day holy himself, or hinders others in doing so. The CHRISTIAN SABBATH is the original day of rest established in the Garden of the Eden and reenacted on Sinai, without those requirements, which were peculiar to Judaism, but with all its original moral force and with the new sanctions of Christianity. It commemorates not only the creation of the world, but a still greater event-the completion of the work of atonement by the resurrection of Christ; and as he rose from the dead on the day after the Jewish Sabbath, that day of his resurrection has been observed by Christians ever since. The change appears to have been made at once and as is generally believed under the direction of the "Lord of the Sabbath." On the same day, the first day of the week, he appeared among his assembled disciples; and on the next recurrence of the day he was again with them, and revealed himself to Thomas. From 1Co 11:20 14:23,40, it appears that the disciples in all places were accustomed to meet statedly to worship and to celebrate the Lord's supper; and from 1Co 16:1,2, we learn that these meetings were on the first day of the week. Thus in Ac 20:6-11, we find the Christians at Troas assembled on the first day, to partake of the supper and to receive religious instruction. John observed the day with peculiar solemnity, Re 1:10; and it had then received the name of "The Lord's day," which it has ever since retained. For a time, such of the disciples as were Jews observed the Jewish Sabbath also; but they did not require this nor the observance of any festival of the Mosaic dispensation, of Gentile converts, nor even of Jews, Col 2:16. The early Christian fathers refer to the first day of the week as the time set apart for worship, and to the transfer of the day on account of the resurrection of the Savior. Pliny the younger, proconsul of Pontus near the close of the first century, in a letter to the emperor Trajan, remarks that the Christians were "accustomed on a stated day to meet together before daylight, and to repeat a hymn to Christ as God, and to bind themselves by a solemn bond not to commit any wickedness," etc. So well known was their custom, that the ordinary test question put by persecutors to those suspected of Christianity was "Hast thou kept the Lord's day?" to which the reply was, "I am a Christian; I cannot omit it." Justin Martyr observes that "on the Lord's day all Christians in the city or country meet together, because that is the day of our Lord's resurrection, and then we read the writings of the apostles and prophets; this being done, the person presiding makes an oration to the assembly, to exhort them to imitate and to practice the things they have heard; then we all join in prayer, and after that we celebrate the sacrament. Then they who are able and willing give what they think proper, and what is collected is laid up in the hands of the chief officer, who distributes it to orphans and widows, and other necessitous Christians, as their wants require." See 1Co 16:2. A very honorable conduct and worship. Would that it were more prevalent among us, with the spirit and piety of primitive Christianity! The commandment to observe the Sabbath is worthy of its place in the decalogue; and its observance is of fundamental importance to society, which without it would fast relapse into ignorance, vice, and ungodliness. Its very existence on earth, by the ordinance of God, proves that there remains an eternal Sabbath in heaven, of which the "blest repose" of the day of God is an earnest to those who rightly observe it, Heb 4:9. "The second Sabbath after the first," Lu 6:1, should rather read, "The first Sabbath after the second day of the pass-over." Of the seven days of the pass-over, the first was a Sabbath, and on the second was a festival in which the fruits of the harvest were offered to God, Le 23:5,9, etc. From this second day the Jews reckoned seven weeks or the first Sabbath which occurred after this second day, was called the first week or Sabbath after the second day. The "preparation of the Sabbath" was the Friday before; for as it was forbidden to make a fire, to bake bread, or to dress victuals, on the Sabbath-day, they provided on the Friday every thing needful for their sustenance on the Sabbath, Mr 15:42 Mt 27:62 Joh 19:14,31,42. For "a Sabbath-day's journey," see JOURNEY. |
| Word | Easton Dictionary - Definition |
| 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." |
| Word | King James Dictionary - Definition |
| SABBATH | A rest; cessation from work. |
| Word | American Tract Society - Definition |
| SON | Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul's "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a similar sense men are sometimes called sons of God, Lu 3:38 Ro 8:14. |
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