Chapter 22
Emphatically Shunned

If, furthermore, God’s “resting” from over-exertion were an actual, historical happening; and if such were validated, and was recorded by the Law’s Fourth Directive, there are those commentators, included in the Bible, whose writings would preclude their omission of said “resting”. Their undeniable reference to the pertinent subject matter and substantive discussion of this subject matter must render all but nil their neglect of some acknowledgment or note of said “resting” or at least some allusion or passing mention of it.

A. Most Often Quoted

Being so lengthy a writing, for example, Isaiah’s is a book, wherein one could optimistically anticipate not only finding, but finding out more about the biblically obvious, indicative and obscure: Both its length as well as its being the Old Testament prophet, who is most often quoted by the New Testament’s authors persuasively attest to its interpretive value, as reckoned, and assessed by the Bible’s own commentators, those, who the authors are of biblical scripture.

Despite its only eight references to the Fourth Directive’s “sabbath” (Isaiah 1:13; 56:2, 4, 6; 58:13, 13; 66:23, 23), its passages include a number of verses, which are of direct pertinence to Yahweh’s having “made heaven and earth” (Isaiah 40:21-26, 28; 42:5-6; 43:1, 7, 15; 45:8, 12, 18; 48:l3). None of these literally quotes the Fourth Directive. But they do recall, and cite the same creation related subject matter.

B. Isaiah 40:28-31

Speaking in fact in the same context as the previously quoted scriptures, Isaiah 40:28-31 (deMSby) conveys the following most interesting and relevant remarks, regarding both the Fourth Directive and Exodus 31:17:

28“Do you not know, or have you not heard? The eternal God is Yahweh who created the ends of the earth; he does not weary, neither does he fatigue; there is no searching his wisdom. 29He is a giver of strength to the weary; and to the one lacking power, he multiplies might. 30Youths are fatigued and grow weary; and young men surely will stagger. 31But those awaiting Yahweh will renew in strength; they will mount up on wings like eagles; they shall run and shall not grow weary; they shall walk and not be fatigued”.

“Yahweh who created the ends of the earth” (verse 28) bears unquestioned resemblance to both Exodus 20:11 of the Fourth Directive as well as Exodus 31:17, which tell of Yahweh’s having “made heaven and earth”…

When Isaiah so narrates, therefore, we might next anticipate his saying in accordance to the traditional “Fourth Commandment” (Exodus 20:8-11): “And then he rested” or something like this.

Instead of anything, even remotely resembling this, however, he says of God: “He does not weary, neither does he fatigue” (verse 28), and so on.

C. As If Isaiah Knew

It almost seems, that Isaiah had been questioned about God’s having “rested”, after God’s having “made heaven and earth”. It is almost, as if Isaiah had been aware of an improper, but nonetheless very possible misunderstanding of the biblical Hebrew wording of Exodus 20:11, which could be correctly translated: God “rested”. And though incorrect, this is linguistically an acceptable rendering and accurate translation.

Otherwise, it is a curious coincidence (if that is what it is), that Isaiah would speak with plain specificity and possible emphasis of “Yahweh who created the ends of the earth” as one, who emphatically “does not weary, neither does he fatigue”, as if Isaiah knew, that just such an emphasis eventually could be expedient reminder, which needed to be verbalized, and vehemently stressed. Because: In the Hebrew of Exodus 20:11, the de MontSabbathby Translation of this scripture is not its exclusively permissible translation:

“Throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day” (deMSby Exodus 20:11).

For there is another, which haply could replace this, effectively eclipsing it, eventually removing it from general visibility, precisely as has now developed for us, when Scripture’s Hebrew wording, which rendered is above has assumed a translation, which somewhat correct is:

11“For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day” (KJV Exodus 20:11).

But it is accurate exclusively and solely in terms of linguistics.

Because: It is contradictory to biblical Scripture.

D. Why Else?

Why else would Isaiah’s words recall what seem to be those of Moses (Exodus 20:11), as they traditionally conveyed are to us, and yet seem to stand in such seemingly direct and studied contravention to this, which traditionally conveyed is to us?

11“For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day” (RSV Exodus 20:11).

Why review correctly the pertinent subject matter, as does Isaiah above, and yet allude to what suggests of God’s possibly having “rested”, but mention this as doctrine illegitimate to Scripture, unless Isaiah meant to caution, to admonish, and warn of that?

E. That Here Again

As apparent is again in Psalm 121:2-4, why is there such conspicuous assertion, dismissing, undermining, and even ridiculing the proposition of God’s becoming fatigued, and possibly his, in the past having “rested”?…

2“My help is from Yahweh, maker of heaven and earth. 3He will not allow your foot to be moved; your keeper does not slumber; 4behold, Israel’s keeper shall not slumber, neither will he sleep” (deMSby).

As above deliberated, and considered there, mention of Yahweh God’s being “maker of heaven and earth” (verse 2) would seem a likely opportunity to recall, and make remembrance of God’s having “rested”, as if tired, overexerted, exhausted, and fatigued.

And this implication is plainly evident here. And at least some awareness and thought of such a thing are the psalmist’s concentration and main concern here.

But that here again is emphatically shunned, and straightly dismissed. Though here as above, it plainly is seen as potentially a consequence and future result with this above scripture’s specific subject matter.

Because: In the verse, that is recalled here, which is here again Exodus 20:11, there latently, implicitly and subtly abides the distinctly real fact, that God, the Almighty could actually have “rested”, according to a translation, which Psalm 121, verses 2 through 4 is intended to disparage, to denounce, and decry.

Thus through this above author’s fervent prohibitive, it is anticipated, and is predicted, that this verse, Exodus 20:11 could actually validate God’s having “rested”. It translated could be to say such a thing.

But that here again is emphatically shunned, and straightly dismissed. By the psalmist above, it prohibited must be.

For never has God

Ever “rested”, or ceased

His concern for all people

From west to east

Never even has he

His involvement decreased

For the many, he cares

Like the fewest and least

“Ever doing good works”1

His objective designs

Which continuous is

In the “works” it defines

Nothing this one objective

Or aim undermines

Effort is it, whose energy

Never declines

Because: God, the Almighty

“Your sanctification”

Continues as his

Only preoccupation

He means universally

This motivation

T o be, and exemplify

Its operation

Because: “Ever doing

Good works” he intends

To accomplish alike

For opponents and friends

This objective on everyone

Freely he spends

Never, ever such “work”

Is suspended, or ends

And this is the orientation of these immediately foregoing verses as well as all verses, which thus far are cited.

1Acts 14:17 (deMSby)

Posted in

Chapter 22
Emphatically Shunned

If, furthermore, God’s “resting” from over-exertion were an actual, historical happening; and if such were validated, and was recorded by the Law’s Fourth Directive, there are those commentators, included in the Bible, whose writings would preclude their omission of said “resting”. Their undeniable reference to the pertinent subject matter and substantive discussion of this subject matter must render all but nil their neglect of some acknowledgment or note of said “resting” or at least some allusion or passing mention of it.

A. Most Often Quoted

Being so lengthy a writing, for example, Isaiah’s is a book, wherein one could optimistically anticipate not only finding, but finding out more about the biblically obvious, indicative and obscure: Both its length as well as its being the Old Testament prophet, who is most often quoted by the New Testament’s authors persuasively attest to its interpretive value, as reckoned, and assessed by the Bible’s own commentators, those, who the authors are of biblical scripture.

Despite its only eight references to the Fourth Directive’s “sabbath” (Isaiah 1:13; 56:2, 4, 6; 58:13, 13; 66:23, 23), its passages include a number of verses, which are of direct pertinence to Yahweh’s having “made heaven and earth” (Isaiah 40:21-26, 28; 42:5-6; 43:1, 7, 15; 45:8, 12, 18; 48:l3). None of these literally quotes the Fourth Directive. But they do recall, and cite the same creation related subject matter.

B. Isaiah 40:28-31

Speaking in fact in the same context as the previously quoted scriptures, Isaiah 40:28-31 (deMSby) conveys the following most interesting and relevant remarks, regarding both the Fourth Directive and Exodus 31:17:

28“Do you not know, or have you not heard? The eternal God is Yahweh who created the ends of the earth; he does not weary, neither does he fatigue; there is no searching his wisdom. 29He is a giver of strength to the weary; and to the one lacking power, he multiplies might. 30Youths are fatigued and grow weary; and young men surely will stagger. 31But those awaiting Yahweh will renew in strength; they will mount up on wings like eagles; they shall run and shall not grow weary; they shall walk and not be fatigued”.

“Yahweh who created the ends of the earth” (verse 28) bears unquestioned resemblance to both Exodus 20:11 of the Fourth Directive as well as Exodus 31:17, which tell of Yahweh’s having “made heaven and earth”…

When Isaiah so narrates, therefore, we might next anticipate his saying in accordance to the traditional “Fourth Commandment” (Exodus 20:8-11): “And then he rested” or something like this.

Instead of anything, even remotely resembling this, however, he says of God: “He does not weary, neither does he fatigue” (verse 28), and so on.

C. As If Isaiah Knew

It almost seems, that Isaiah had been questioned about God’s having “rested”, after God’s having “made heaven and earth”. It is almost, as if Isaiah had been aware of an improper, but nonetheless very possible misunderstanding of the biblical Hebrew wording of Exodus 20:11, which could be correctly translated: God “rested”. And though incorrect, this is linguistically an acceptable rendering and accurate translation.

Otherwise, it is a curious coincidence (if that is what it is), that Isaiah would speak with plain specificity and possible emphasis of “Yahweh who created the ends of the earth” as one, who emphatically “does not weary, neither does he fatigue”, as if Isaiah knew, that just such an emphasis eventually could be expedient reminder, which needed to be verbalized, and vehemently stressed. Because: In the Hebrew of Exodus 20:11, the de MontSabbathby Translation of this scripture is not its exclusively permissible translation:

“Throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day” (deMSby Exodus 20:11).

For there is another, which haply could replace this, effectively eclipsing it, eventually removing it from general visibility, precisely as has now developed for us, when Scripture’s Hebrew wording, which rendered is above has assumed a translation, which somewhat correct is:

11“For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day” (KJV Exodus 20:11).

But it is accurate exclusively and solely in terms of linguistics.

Because: It is contradictory to biblical Scripture.

D. Why Else?

Why else would Isaiah’s words recall what seem to be those of Moses (Exodus 20:11), as they traditionally conveyed are to us, and yet seem to stand in such seemingly direct and studied contravention to this, which traditionally conveyed is to us?

11“For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day” (RSV Exodus 20:11).

Why review correctly the pertinent subject matter, as does Isaiah above, and yet allude to what suggests of God’s possibly having “rested”, but mention this as doctrine illegitimate to Scripture, unless Isaiah meant to caution, to admonish, and warn of that?

E. That Here Again

As apparent is again in Psalm 121:2-4, why is there such conspicuous assertion, dismissing, undermining, and even ridiculing the proposition of God’s becoming fatigued, and possibly his, in the past having “rested”?…

2“My help is from Yahweh, maker of heaven and earth. 3He will not allow your foot to be moved; your keeper does not slumber; 4behold, Israel’s keeper shall not slumber, neither will he sleep” (deMSby).

As above deliberated, and considered there, mention of Yahweh God’s being “maker of heaven and earth” (verse 2) would seem a likely opportunity to recall, and make remembrance of God’s having “rested”, as if tired, overexerted, exhausted, and fatigued.

And this implication is plainly evident here. And at least some awareness and thought of such a thing are the psalmist’s concentration and main concern here.

But that here again is emphatically shunned, and straightly dismissed. Though here as above, it plainly is seen as potentially a consequence and future result with this above scripture’s specific subject matter.

Because: In the verse, that is recalled here, which is here again Exodus 20:11, there latently, implicitly and subtly abides the distinctly real fact, that God, the Almighty could actually have “rested”, according to a translation, which Psalm 121, verses 2 through 4 is intended to disparage, to denounce, and decry.

Thus through this above author’s fervent prohibitive, it is anticipated, and is predicted, that this verse, Exodus 20:11 could actually validate God’s having “rested”. It translated could be to say such a thing.

But that here again is emphatically shunned, and straightly dismissed. By the psalmist above, it prohibited must be.

For never has God

Ever “rested”, or ceased

His concern for all people

From west to east

Never even has he

His involvement decreased

For the many, he cares

Like the fewest and least

“Ever doing good works”1

His objective designs

Which continuous is

In the “works” it defines

Nothing this one objective

Or aim undermines

Effort is it, whose energy

Never declines

Because: God, the Almighty

“Your sanctification”

Continues as his

Only preoccupation

He means universally

This motivation

T o be, and exemplify

Its operation

Because: “Ever doing

Good works” he intends

To accomplish alike

For opponents and friends

This objective on everyone

Freely he spends

Never, ever such “work”

Is suspended, or ends

And this is the orientation of these immediately foregoing verses as well as all verses, which thus far are cited.

1Acts 14:17 (deMSby)

Posted in

de MontSabbathby

Categories

Subscribe!