Chapter 28
This Best Summarizes
This Best Summarizes
Where indispensably must we perceive…
To “remember”, in Deuteronomy 5:15 is a reminiscence of an unpleasant scene and situation, when one’s compulsory and necessary presence in this scene’s environment required, that one be exceedingly exploitable, susceptible and vulnerable, which expounds the import of these pregnant words:
“You shall remember, that you were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
While one endured this “Egyptian experience”, and was a prisoner amidst its surroundings, one was exploited, and subject was fully to the will of other people, the intent of other people, who were apathetic about sanctification.
“You shall remember, that you were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
During one’s time in this scene and setting, one all too frequently was treated badly and even maliciously. Thus, such unpleasantness and its duress is the dominant impression, that lingers to “remember” here…
A. This Remembrance
For one had learned, what it was to be so used. One, in time became acquainted, and familiarized with the experience of being so “done unto”.
Maliciously, spitefully and at times cruelly, one victimized was by one’s captors, who unconcerned were specifically for holiness, or its fulfillment of “your holyization” or “your sanctification”. And one had kept, and retained for oneself reminiscence of personal experience and feelings, recollection, “remembrance” and record of such vulnerability to others and treatment by other people. And this “remembrance” and log of experience frame one’s involvement in this Fourth Directive.
B. An Exceptional Perspective
Thus, as essential to this Directive’s theme, to “remember, that you were a servant in the land of Egypt” is to be reminiscent of this most unappealing treatment by others: It is to be ever mindful of how this behaviourally yields, represents, and results, and specifically how this results to you.
And to this result, its expression and effect does the Fourth Directive purposefully direct one’s attention.
“You shall remember, that you were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
But in specifically so focusing, though, it is unveiled; there reveals, and appears to display, and exhibit an exceptional perspective, a novel sensitivity and viewpoint, as follows…
Of all of the Ten Directives, only the Fourth is so practically attuned to both the active and the passive orientation of behaviour: Only it so readily considers, and attends what it means both to “do”, and to be “done unto”, which, at first hints, then progressively develops, and then deduces practically what must be this Directive’s focal purpose and fundamental aspiration, and how this is accomplished in “practice”…
C. As Done to You
For you see, God here purely and simply assigns proper treatment of those and transaction with those, in subjection to you, disadvantaged circumstantially, those, who are vulnerable, and are susceptible, due simply to incidental, random chance or hapless misfortune, as you yourself were, “in the land of Egypt”. Whereby your experience, “in the land of Egypt” is used as curriculum to aid you the better to understand “doing”, and being “done unto”.
Which instills empathy with “being ‘done unto'”, and sympathy with those, who “are ‘done unto'” (RSV Deuteronomy 5:12-14):
12“Observe the sabbath day, to keep it holy, as the Lord your God commanded you. 13Six days you shall labor, and do all your work; 14but1 the seventh day is a sabbath to the Lord your God; in it you shall not do any work, you, or your son, or your daughter, or your manservant, or your maidservant, or your ox, or your ass, or any of your cattle, or the sojourner who is within your gates, that your manservant and your maidservant may rest as well as you”.
Here are you taught2, and informed how to treat anyone, over whom you possess some mastery, coincidental leverage, those of whom you could “take advantage”, as done to you “in the land of Egypt”.
And thus this Directive incites; and it motivates, encouraging its readers to use this behaviour: “You shall remember, that you were a servant in the land of Egypt. And Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15).
Whereby you commissioned are through God’s attitude: You will exemplify this same behavioural ambition and character, instead of exploiting, and taking advantage of those, who the vulnerable and disadvantaged are, those, who exploitable become somehow.
“You” will address your behaviour to them, that “you” treat them, as would “you” yourself be treated by them: You will not, like “Egyptian taskmasters” exploit, take advantage of, and treat people. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
“You” will address your behaviour to all, that “you” treat them, as would “you” yourself be treated by them. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Which simply states; and it clarifies how to “observe”, and “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8), “as did Yahweh, your God direct you” (deMSby Deuteronomy 5:12) initially in Exodus 20:11 (deMSby). “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
And this is the fundamental Fourth Directive urgency, and is essential to “your sanctification”. This is the purpose and aspiration here.
D. Reliable Guide
Rather than exemplify “Egyptian” task-masters, threat these, above named and all people, as you yourself would wish to be treated.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Rather than practise “Egyptian behaviour”, treat these and all people, as you yourself would wish to be treated.
Because: As you yourself wish to be treated provides the best guide to behaviour toward others. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
“You shall remember”, that you were yourself once compelled as a servant, and used as a servant: “You were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
“You shall remember” what you then experienced, when you were forced to endure such a rôle, and to bear such duress. For during that time were you treated badly.
And if “badly” was it for you and for those many, who like you are, then, “badly” assesses it likewise for others. Therefore, “as done to specifically you” is a trustworthy test and reliable guide for how one best should behave toward others. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
E. “Example” for You
Therefore, this additionally “you shall remember”, and implement it in how you treat others, particularly those, in subjection to you, who could be used, and used inconsiderately:
15″You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15)…
God was your helper, and was your protector, in order that your status might be improved, and become more appealing.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
“Example” did he himself “set” for you, which you are to “follow”, in dealing with others, particularly those, in subjection to you, who could be exploited, ill-used, and mistreated.
15″You shall remember that you were a servant in the land of Egypt,and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
God was your advocate, to further your progress, and render your way more likable, hospitable, abundant and pleasant.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
You were accommodated. You lacked for nothing.
You were sufficiently supplied, and replenished. And thus God “set” “example” for you, which you are to “follow”, in dealing with others, particularly those, in subjection to you, who could be exploited, ill-used, and mistreated.
Rather than leave you to Egyptian task-masters, “Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15).
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Rather than ignore the duress you experienced, he himself took the initiative to free, and deliver you from it. And thus “example” did he “set” for you, which you must “follow”, in dealing with others, particularly those, in subjection to you, who could be exploited, ill-used, and mistreated.
Which well-assigns the exemplary association with “your manservant and your maidservant” and all those, over whom you have mastery, whether by “entitlement”, coincidence or chance, according to the stipulation of the Fourth Directive. Which is reflective of your own experience, when you “a servant” were “in the land of Egypt” (deMSby Deuteronomy 5:15)…
F. This Best Summarizes
“You shall remember, that you were a servant in the land of Egypt,and Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15). The which thus “sets” an “example” for you, that those over whom you exert some mastery, some sort of circumstantial “edge” or advantage, you will considerately treat, and address, and will not practise “Egyptian” behaviour.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
But as you would wish to be treated assigns how you will treat, and address them.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Therefore, this best summarizes the purpose, and accurately, biblically specifies the aspiration of the Fourth Directive.
G. “Therefore”
As you wish, and prefer to be treated is actually the fundamental aspiration here, and accomplishes the focal purpose of this Directive:
12“Observe the sabbath day, to keep it holy, as the Lord your God commanded you. 13Six days you shall labor, and do all your work; 14but the seventh day is a sabbath to the Lord your God; in it you shall not do any work, you, or your son, or your daughter, or your manservant, or your maidservant, or your ox, or your ass, or any of your cattle, or the sojourner who is within your gates, that your manservant and your maidservant may rest as well as you“.
“That your manservant and your maidservant may rest” like and “as well as you”, you will accordingly license them this day, when they permitted are to be so occupied, or to resort, as will they elect, in order to render more likable, hospitable and pleasant their status.
As you wish
And prefer to be treated
Despite how contrarily
You have been greeted
Because: The above
In italics repeated
“Your sanctification”
Designs as completed
As you wish, and prefer to be treated is actually the principal priority here, and is the Fourth Directive’s cardinal focus. This is its biblically definitive import.
The which implements this attitude and orientation, and personifies its behavioural policy: As you would, and wish to be treated, particularly with all those over whom you exert some mastery, possess some ascendancy, or have coincidental leverage and advantage, any sort of incidental, chance superiority, which empowers unpleasant treatment of them.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Do not practise “Egyptian” behaviour upon those, who might susceptible be. But…
15“You shall remember, that you were a servant in the land of Egypt,and Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15).
Therefore, to convey as appealing and pleasant their circumstantial lot will you be considerate and thoughtful of them, and offer them practical assistance and help.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
As God likewise has treated you…
1What follows here critical relevance has to either of the Fourth Directives, that, which displays in Exodus 20th Chapter as well as the Fourth Directive of Deuteronomy 5: In and included in the Fourth Directive’s words, there is one conjunction and only one conjunction, which is eleven times to be seen on display.
Exclusively, thereis one conjunction, “and”, which almost invariably is rendered “and” all throughout the semantics of Old Testament verse; yes, all throughout what is defined “the Old Testament”. Thus all conjunctions throughout this Directive accordingly should be seen in translation. Because…
As probable, you will have seen: It is this conjunction, this very same conjunction, whose presence is why so very very many of the Old Testament’s sentences begin, and commence with this word, “and”.
It is this word, which explains that feature. It is this word, causing that biblical trait.
But traditional translations display the Fourth Directive to show this word, treated three (!) separate (!), different (!) ways, “and”, “or” and “but” in their standard presentations of the Fourth Directive. Habitually (!), all three words are employed! As if there were three different conjunctions to be thus translated, and thus exhibited, legitimately in and throughout the Fourth Directive!
Which is essentially the reason why the Fourth Directive’s orientation seems to make a focus of the week’s seventh day and a ban of all work throughout the week’s seventh day. This single incorrectness is the main reason, which accounts for such stress and such prohibition.
Though inconsistent and purely subjective is this, which subordinates proper translation. Because: Totally is this subjective in use. And it places tradition before translation. But tradition thus has shaped the Fourth Directive.
Which eventuates to consume the Fourth Directive with one and only one of the week’s seven days, as if its concern with the week’s other days is tepid at best, if not apathetic. Invariably, this Directive’s Hebrew wording appears to make stress of the week’s seventh day and a ban of all labour and work that day, as if that alone is the Fourth Directive’s purpose; as if such accomplishes the Fourth Directive’s purpose.
Though this seems unaware of its prime and cardinal challenge to “remember the day of the sabbath [or ‘ceasing’] to make it holy“, or “sanctify it” (deMSby Exodus 20:8). And do this now, throughout this present day, whether or not this day is the week’s seventh day. For “your sanctification” and its constant “practice”, which “is the will of God” (I Thessalonians 4:3) this and any other day is exclusively the aspiration of the Fourth Directive, the emphasis and one objective of the Fourth Directive, not idleness and inactivity on the seventh day.
But here explanation emerges to consider, which clarifies why the Fourth Directive’s meaning is so vague at present and unrecognizable: It has been forfeited to faulty translation, which first is misguided by faulty tradition.
For you see, if a translator is more concerned to communicate tradition than he is to translate, adhering to accuracy, and is excessively influenced by tradition, his translation will such character have, and will be accordingly prioritized, and biased. When the priority of Bible translation is not simply rendering a proper translation, but rather is the preservation of some tradition, it will be biased by such an objective, and concentration dedicate to that objective: It preferential must make that objective, and thereby neglect any other objective, including accurate exhibition of biblical wording.
Thus cautions this
That religious tradition
Is something, that one
Should regard with suspicion
Quite often, it fails
To achieve coalition
With biblical truth
In authentic edition
And primarily this is the reason why the Fourth Directive seems to make an emphasis of unemployment, inactivity, idleness and “rest”, strictly on the seventh day and throughout the seventh day, though its conspicuous priority and urgency is “your sanctification”, throughout, on and during this present day, today, as plainly warrants this, initial challenge to “remember”, which can’t be restricted to one day a week, as even our traditions can not completely hide. But scrutinize additionally must we this matter, the which will transpire in text yet to come…
2Tradition has made so exhaustive and complete a muddle of the Fourth Directive as effectively to render impertinent these “others” (“your son, or your daughter” etc), or to make a virtual removal of them, in how they contribute to the Fourth Directive’s meaning. But in the book, This, Your Sanctification, Fourth Remembrance, Its Application (soon to be published by de MontSabbathby at deMontSabbathby.org), this will be remedied, and then put right.
Where indispensably must we perceive…
To “remember”, in Deuteronomy 5:15 is a reminiscence of an unpleasant scene and situation, when one’s compulsory and necessary presence in this scene’s environment required, that one be exceedingly exploitable, susceptible and vulnerable, which expounds the import of these pregnant words:
“You shall remember, that you were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
While one endured this “Egyptian experience”, and was a prisoner amidst its surroundings, one was exploited, and subject was fully to the will of other people, the intent of other people, who were apathetic about sanctification.
“You shall remember, that you were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
During one’s time in this scene and setting, one all too frequently was treated badly and even maliciously. Thus, such unpleasantness and its duress is the dominant impression, that lingers to “remember” here…
A. This Remembrance
For one had learned, what it was to be so used. One, in time became acquainted, and familiarized with the experience of being so “done unto”.
Maliciously, spitefully and at times cruelly, one victimized was by one’s captors, who unconcerned were specifically for holiness, or its fulfillment of “your holyization” or “your sanctification”. And one had kept, and retained for oneself reminiscence of personal experience and feelings, recollection, “remembrance” and record of such vulnerability to others and treatment by other people. And this “remembrance” and log of experience frame one’s involvement in this Fourth Directive.
B. An Exceptional Perspective
Thus, as essential to this Directive’s theme, to “remember, that you were a servant in the land of Egypt” is to be reminiscent of this most unappealing treatment by others: It is to be ever mindful of how this behaviourally yields, represents, and results, and specifically how this results to you.
And to this result, its expression and effect does the Fourth Directive purposefully direct one’s attention.
“You shall remember, that you were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
But in specifically so focusing, though, it is unveiled; there reveals, and appears to display, and exhibit an exceptional perspective, a novel sensitivity and viewpoint, as follows…
Of all of the Ten Directives, only the Fourth is so practically attuned to both the active and the passive orientation of behaviour: Only it so readily considers, and attends what it means both to “do”, and to be “done unto”, which, at first hints, then progressively develops, and then deduces practically what must be this Directive’s focal purpose and fundamental aspiration, and how this is accomplished in “practice”…
C. As Done to You
For you see, God here purely and simply assigns proper treatment of those and transaction with those, in subjection to you, disadvantaged circumstantially, those, who are vulnerable, and are susceptible, due simply to incidental, random chance or hapless misfortune, as you yourself were, “in the land of Egypt”. Whereby your experience, “in the land of Egypt” is used as curriculum to aid you the better to understand “doing”, and being “done unto”.
Which instills empathy with “being ‘done unto'”, and sympathy with those, who “are ‘done unto'” (RSV Deuteronomy 5:12-14):
12“Observe the sabbath day, to keep it holy, as the Lord your God commanded you. 13Six days you shall labor, and do all your work; 14but1 the seventh day is a sabbath to the Lord your God; in it you shall not do any work, you, or your son, or your daughter, or your manservant, or your maidservant, or your ox, or your ass, or any of your cattle, or the sojourner who is within your gates, that your manservant and your maidservant may rest as well as you”.
Here are you taught2, and informed how to treat anyone, over whom you possess some mastery, coincidental leverage, those of whom you could “take advantage”, as done to you “in the land of Egypt”.
And thus this Directive incites; and it motivates, encouraging its readers to use this behaviour: “You shall remember, that you were a servant in the land of Egypt. And Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15).
Whereby you commissioned are through God’s attitude: You will exemplify this same behavioural ambition and character, instead of exploiting, and taking advantage of those, who the vulnerable and disadvantaged are, those, who exploitable become somehow.
“You” will address your behaviour to them, that “you” treat them, as would “you” yourself be treated by them: You will not, like “Egyptian taskmasters” exploit, take advantage of, and treat people. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
“You” will address your behaviour to all, that “you” treat them, as would “you” yourself be treated by them. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Which simply states; and it clarifies how to “observe”, and “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8), “as did Yahweh, your God direct you” (deMSby Deuteronomy 5:12) initially in Exodus 20:11 (deMSby). “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
And this is the fundamental Fourth Directive urgency, and is essential to “your sanctification”. This is the purpose and aspiration here.
D. Reliable Guide
Rather than exemplify “Egyptian” task-masters, threat these, above named and all people, as you yourself would wish to be treated.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Rather than practise “Egyptian behaviour”, treat these and all people, as you yourself would wish to be treated.
Because: As you yourself wish to be treated provides the best guide to behaviour toward others. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
“You shall remember”, that you were yourself once compelled as a servant, and used as a servant: “You were a servant in the land of Egypt” (deMSby Deuteronomy 5:15).
“You shall remember” what you then experienced, when you were forced to endure such a rôle, and to bear such duress. For during that time were you treated badly.
And if “badly” was it for you and for those many, who like you are, then, “badly” assesses it likewise for others. Therefore, “as done to specifically you” is a trustworthy test and reliable guide for how one best should behave toward others. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
E. “Example” for You
Therefore, this additionally “you shall remember”, and implement it in how you treat others, particularly those, in subjection to you, who could be used, and used inconsiderately:
15″You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15)…
God was your helper, and was your protector, in order that your status might be improved, and become more appealing.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
“Example” did he himself “set” for you, which you are to “follow”, in dealing with others, particularly those, in subjection to you, who could be exploited, ill-used, and mistreated.
15″You shall remember that you were a servant in the land of Egypt,and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
God was your advocate, to further your progress, and render your way more likable, hospitable, abundant and pleasant.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
You were accommodated. You lacked for nothing.
You were sufficiently supplied, and replenished. And thus God “set” “example” for you, which you are to “follow”, in dealing with others, particularly those, in subjection to you, who could be exploited, ill-used, and mistreated.
Rather than leave you to Egyptian task-masters, “Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15).
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Rather than ignore the duress you experienced, he himself took the initiative to free, and deliver you from it. And thus “example” did he “set” for you, which you must “follow”, in dealing with others, particularly those, in subjection to you, who could be exploited, ill-used, and mistreated.
Which well-assigns the exemplary association with “your manservant and your maidservant” and all those, over whom you have mastery, whether by “entitlement”, coincidence or chance, according to the stipulation of the Fourth Directive. Which is reflective of your own experience, when you “a servant” were “in the land of Egypt” (deMSby Deuteronomy 5:15)…
F. This Best Summarizes
“You shall remember, that you were a servant in the land of Egypt,and Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15). The which thus “sets” an “example” for you, that those over whom you exert some mastery, some sort of circumstantial “edge” or advantage, you will considerately treat, and address, and will not practise “Egyptian” behaviour.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
But as you would wish to be treated assigns how you will treat, and address them.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Therefore, this best summarizes the purpose, and accurately, biblically specifies the aspiration of the Fourth Directive.
G. “Therefore”
As you wish, and prefer to be treated is actually the fundamental aspiration here, and accomplishes the focal purpose of this Directive:
12“Observe the sabbath day, to keep it holy, as the Lord your God commanded you. 13Six days you shall labor, and do all your work; 14but the seventh day is a sabbath to the Lord your God; in it you shall not do any work, you, or your son, or your daughter, or your manservant, or your maidservant, or your ox, or your ass, or any of your cattle, or the sojourner who is within your gates, that your manservant and your maidservant may rest as well as you“.
“That your manservant and your maidservant may rest” like and “as well as you”, you will accordingly license them this day, when they permitted are to be so occupied, or to resort, as will they elect, in order to render more likable, hospitable and pleasant their status.
As you wish
And prefer to be treated
Despite how contrarily
You have been greeted
Because: The above
In italics repeated
“Your sanctification”
Designs as completed
As you wish, and prefer to be treated is actually the principal priority here, and is the Fourth Directive’s cardinal focus. This is its biblically definitive import.
The which implements this attitude and orientation, and personifies its behavioural policy: As you would, and wish to be treated, particularly with all those over whom you exert some mastery, possess some ascendancy, or have coincidental leverage and advantage, any sort of incidental, chance superiority, which empowers unpleasant treatment of them.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Do not practise “Egyptian” behaviour upon those, who might susceptible be. But…
15“You shall remember, that you were a servant in the land of Egypt,and Yahweh, your God brought you out thence with a mighty hand and an outstretched arm” (deMSby Deuteronomy 5:15).
Therefore, to convey as appealing and pleasant their circumstantial lot will you be considerate and thoughtful of them, and offer them practical assistance and help.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
As God likewise has treated you…
1What follows here critical relevance has to either of the Fourth Directives, that, which displays in Exodus 20th Chapter as well as the Fourth Directive of Deuteronomy 5: In and included in the Fourth Directive’s words, there is one conjunction and only one conjunction, which is eleven times to be seen on display.
Exclusively, thereis one conjunction, “and”, which almost invariably is rendered “and” all throughout the semantics of Old Testament verse; yes, all throughout what is defined “the Old Testament”. Thus all conjunctions throughout this Directive accordingly should be seen in translation. Because…
As probable, you will have seen: It is this conjunction, this very same conjunction, whose presence is why so very very many of the Old Testament’s sentences begin, and commence with this word, “and”.
It is this word, which explains that feature. It is this word, causing that biblical trait.
But traditional translations display the Fourth Directive to show this word, treated three (!) separate (!), different (!) ways, “and”, “or” and “but” in their standard presentations of the Fourth Directive. Habitually (!), all three words are employed! As if there were three different conjunctions to be thus translated, and thus exhibited, legitimately in and throughout the Fourth Directive!
Which is essentially the reason why the Fourth Directive’s orientation seems to make a focus of the week’s seventh day and a ban of all work throughout the week’s seventh day. This single incorrectness is the main reason, which accounts for such stress and such prohibition.
Though inconsistent and purely subjective is this, which subordinates proper translation. Because: Totally is this subjective in use. And it places tradition before translation. But tradition thus has shaped the Fourth Directive.
Which eventuates to consume the Fourth Directive with one and only one of the week’s seven days, as if its concern with the week’s other days is tepid at best, if not apathetic. Invariably, this Directive’s Hebrew wording appears to make stress of the week’s seventh day and a ban of all labour and work that day, as if that alone is the Fourth Directive’s purpose; as if such accomplishes the Fourth Directive’s purpose.
Though this seems unaware of its prime and cardinal challenge to “remember the day of the sabbath [or ‘ceasing’] to make it holy“, or “sanctify it” (deMSby Exodus 20:8). And do this now, throughout this present day, whether or not this day is the week’s seventh day. For “your sanctification” and its constant “practice”, which “is the will of God” (I Thessalonians 4:3) this and any other day is exclusively the aspiration of the Fourth Directive, the emphasis and one objective of the Fourth Directive, not idleness and inactivity on the seventh day.
But here explanation emerges to consider, which clarifies why the Fourth Directive’s meaning is so vague at present and unrecognizable: It has been forfeited to faulty translation, which first is misguided by faulty tradition.
For you see, if a translator is more concerned to communicate tradition than he is to translate, adhering to accuracy, and is excessively influenced by tradition, his translation will such character have, and will be accordingly prioritized, and biased. When the priority of Bible translation is not simply rendering a proper translation, but rather is the preservation of some tradition, it will be biased by such an objective, and concentration dedicate to that objective: It preferential must make that objective, and thereby neglect any other objective, including accurate exhibition of biblical wording.
Thus cautions this
That religious tradition
Is something, that one
Should regard with suspicion
Quite often, it fails
To achieve coalition
With biblical truth
In authentic edition
And primarily this is the reason why the Fourth Directive seems to make an emphasis of unemployment, inactivity, idleness and “rest”, strictly on the seventh day and throughout the seventh day, though its conspicuous priority and urgency is “your sanctification”, throughout, on and during this present day, today, as plainly warrants this, initial challenge to “remember”, which can’t be restricted to one day a week, as even our traditions can not completely hide. But scrutinize additionally must we this matter, the which will transpire in text yet to come…
2Tradition has made so exhaustive and complete a muddle of the Fourth Directive as effectively to render impertinent these “others” (“your son, or your daughter” etc), or to make a virtual removal of them, in how they contribute to the Fourth Directive’s meaning. But in the book, This, Your Sanctification, Fourth Remembrance, Its Application (soon to be published by de MontSabbathby at deMontSabbathby.org), this will be remedied, and then put right.