Chapter 32
Of What “Holy” Means
But just how God is “sanctifying you”, and how he designs “this, your holyization” is urgently and principally of great importance. Although how God is “sanctifying you” is thoroughly obliterated by our traditions, and all but totally “forgotten”, and obscured. But thankfully there remains this clarification…
Deuteronomy 5:15 summarizes in brief this very concern, “your sanctification”, according to the judgment of Moses himself, where he makes “abridged”, but informative display of how God himself has provided for “you”, direction given to “you”, equipment furnished to “you”, arrangement scheduled for “you”, and considerately, sufficiently, continuously made such provision for “you”, which divulges, therefore, how God treats everyone:
“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).
And despite parsimonious economy of wording, much inferentially is readily divulged here, regarding the reality, the practical degree of God’s constant dispensation of all necessities, his constant grant of requirement and provision, whatever might be needed, whenever it is needed: Such recalls subtly all-inclusive providence, “largess universal”1, a closely orchestrated and conscientious providence, which apparent is here to realistic reading.
A. Quite Directly How
And though predominantly overlooked at present, and nearly and effectively “forgotten”, and obliterated, this certain wording has a most singular feature, a most exclusive property and novel characteristic, which assigns to render it decidedly unique and distinctively unique, as predicted, and anticipated by Chapter 3. For you see, unlike any other of the Bible’s Ten Directives, the Fourth Directive doesn’t simply tell what to do, or assign what to do, or prohibit, and forbid what one shouldn’t do.
For beyond its imparting its stipulated canon and code of behaviour, the Fourth Directive tells how to do, as it directs. It tells how compliance with its charge is achieved. It tells quite directly how it is fulfilled, and definitively how to “remember”, or “observe the day of the sabbath to make it holy”, or “sanctify it” (deMSby Exodus 20:8 and Deuteronomy 5:12), which these above cited words clarify.
But how a person achieves this fulfillment is novel singularity and equally unique. It totally unmatched is among the Ten Directives.
For gaining the fulfillment of this Directive’s challenge amounts to one’s adopting the behaviour of God, and doing what a mortal can to duplicate God. And to read realistically exposes this readily:
Challenge is this
To behave as does God
Of his attitude literally
Be the façade
Which requirement here is
Neither errant nor odd
Amidst this demarcation
Of biblical sod
One’s achievement and compliance with this Directive’s aim means, that he or she must behaviorally distinguish to exemplify God, and epitomize God, and the presentation must be of such “demeanour”, imparting what God did for ancient Israel, but imparting such, among those, who are present, in one’s personal setting and scene of involvement, as you yourself can apportion, and impart it.
B. Shining Forth Brightly
But how such is depicted in scene, and how it conveys as behavioural expression, and how its demeanour is actually applied can initially seem so uncertain and vague as to indicate effectively, if not affirm: Such nothing more is than an “educated” guess. It can only be an intuitive conjecture.
But in Deuteronomy 5:15 waits genuine “solution” to this biblical “vagary”. Precise such “solution” to just such obscurity emerges through Deuteronomy 5:15 (deMSby):
“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”.
For here a behavioural description of God is found, and displayed in precise portraiture and lucid account, which so well-conceived, and well-worded is as to stock it with infinite behavioural disclosure. It plainly cites its behavioural lesson, enlightening, and tutoring to specify demeanour in any possible scene, situation or involvement, assuming, that its reader but read realistically, objectively and thoughtfully.
And nowhere else in all biblical Scripture emerges this to be more instructively seen, than exhibits in Deuteronomy 5:15 (deMSby):
“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”.
For shining forth brightly from this biblical verse is more than narration of accidental, casual, fortuitous behaviour, which could be random and aimless behaviour. Shining forth brightly from this biblical verse is demeanour, that must be exceptional, distinctive and notable intent.
C. His Disposition
For this is a profile, in pregnant description of God’s personality, his disposition, how he himself is behaviourally characterized, how he expresses himself situationally. Which is a radically condensed seminar on how to “remember the day of the sabbath to make it holy“, or “sanctify it” (deMSby Exodus 20:8), and how to do this impeccably correctly.
“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).
Here is the reader told how to fulfill, and to consummate the aspiration of the Fourth Directive.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Here is the reader informed how to do this, accomplish, and achieve “this, your sanctification”:
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
How, sir and madam, such is actualized, and actualized biblically, authentically, behaviourally and practically, assuming one’s honest, conscientious reading here; yes, assuming the sincere participation of the reader, where acumen and recognition need be applied.
D. One, Who Is Holy
For designated here is the unsurpassed sketch of one, who is holy, altogether is holy, and manifests the ideal performance of that, application of that and expression of that.
Though framed of old
In yesteryear
Of “holy” is
Depicted here
The “practice”, so
That it appear
Portrayed to make
Its meaning clear
For God, who is holy (Leviticus 19:2) must be just that, must exemplify that, and portray just that.
Whereby has God
“Example” “set”
Of “holy”, which
“Example” yet
Remains the standard
To be met
Which standard let
Us not forget
For God, who is holy (Leviticus 19:2) must be just that, must exemplify that, and portray just that. And Deuteronomy 5:15 presents that, and envisions to assign it with that evaluation and useful relativity of practical, behavioural and personal analysis…
E. As Depicted Is God
If your demeanour reflects that of God, as presented in Deuteronomy 5:15, you, then, become, as depicted is God, who is ever holy, as absolutely rendered here, which will achieve “this, your holyization” or “your sanctification”.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Which reveals how you yourself become holy, through conscientious “practice” of God’s above mien: Just do as God, that you depict “holy”, as featured in Deuteronomy 5:15.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
And thus “you may know”, and may confidently “know, that I, Yahweh am sanctifying you” (deMSby Exodus 31:13).
For “your holyization” means: You’ve become holy, portraying, and exemplifying God’s above deeds.
You’ve opted for “practice” of God’s above mien: You do as God, to portray yourself “holy”, as featured in Deuteronomy 5:15. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby).
F. Thus “May You Know”
Thus “may you know”, and “may know” with assurance, “that I, Yahweh am holyizing you” (Exodus 31:13).
And this the “sign”
Will always will be
That sanctified
Are you by me
This same behaviour
You decree
As “practice”, which
Observers see
Pertinaciously you portray God’s own demeanour, the attitude, depicting God, seen in Deuteronomy 5:15 (deMSby)
Which is nothing other than care, consideration and kindness to people. It is nothing other than kindness, concern and benevolence to other people.
And it exclusively such “practice” means. It has no additional fulfillment or aim, but generally intends simple courtesy, politeness and pleasantness to others.
Because: Such applies what God does above, in one’s own immediate and “real world” place.
G. The Prime “Example”
God, then, who is “holy” (Leviticus 19:2) is represented duly as the prime “example” of what “holy” means, and what “holy” does. God featured is to demonstrate its ideal “practice”, the ultimate achievement of “your sanctification” or “your holyization”:
“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).
Of those, who are “called to be holy” (deMSby Romans 1:7), Deuteronomy 5:15 must be the definitive display and immaculate ideal.
Where what expresses “holy”, in actual occasion is absolute, authentic exhibition and display of how to “observe”, or “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8). Which recalls nothing but care, consideration and kindness to people. It nothing other is than mere benevolence and pleasantness to other people.
And it exclusively such “practice” means. It has no additional requirement or intent.
Though framed of old
In yesteryear
Of “holy” is
Presented here
The meaning, so
That it appear
Displayed to make
This meaning clear
To which, nothing more than what comprises Deuteronomy 5:15 is authentically accredited, and biblically essential, to manage “this, your sanctification”, and be “holy”:
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. Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Than this, nothing further is biblically legitimate, or is germane: Only do as God, who is ever holy, as noted in Deuteronomy 5:15.
Just be as God, as this verse records, and records absolutely: One, who is “holy” is here presented biblically to be just that, is authenticated biblically as just that, and biblically acknowledged as practical fulfillment of what “holy” means, and how “this, your holyization” occurs.
Which warrants nothing other than care, consideration and kindness to people. It is nothing other than pleasantness, care and benevolence to other people.
H. An Irrelevance
Which plainly isn’t mere ceasing of labour or stoppage “work”, on a certain designated and specific weekly day. It neither is “discontinuation” of “work” or “suspension” of “work” mandatorily “throughout” some certain weekly day.
For compliance with the Fourth Directive’s challenge and task has nothing necessarily to do with “rest”. Inactivity and unemployment aren’t its intent.
And such compelled abstinence isn’t suited here, and isn’t native here, but disregards the narrative, essential to Deuteronomy 5:15 (deMSby):
“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“.
Where “rest” quite conspicuously is an irrelevance, and is unrelated here: Its being given even any mention here is altogether inattentive to this, the “Model Practice” of the Fourth Directive.
Because: Said “Practice” “remembers”, and “observes” Exodus 20, verse 11 correctly, “as Yahweh, your God directed you” (deMSby Deuteronomy 5:12), as adapted here by a “Bible commentator”, whose name is Moses, who knew Exodus 20:11’s actual truth and accurate translation, and wouldn’t have been duped by tradition, reminiscing of God’s having “rested” (KJV Exodus 20:11), and having been “refreshed” (RSV Exodus 31:17) on earth’s seventh day, while God actually “sanctified” earth’s seventh day (deMSby Genesis 2:3), and couldn’t, then, have “rested” on earth’s seventh day, while “setting an example”2 of “your sanctification”.
Which, furthermore, as specified above does not require wearing any ceremonial uniform, habiliments or costume. No certain clothing is needed, or prescribed. And neither are any certain architecture, furniture or religious implements.
For only this is essential to Deuteronomy 5:15, and how it instructs to “observe”, and “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8): Be as God, who is ever holy, as featured in Deuteronomy 5:15 (deMSby):
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. Therefore, Yahweh, your God directed you to practise the day of the sabbath”.
Thus you “may know”, and “may know” with assurance, “that I, Yahweh am holyizing you” (deMSby Exodus 31:13).
I. Patterned of Such
Although as implicit through God’s above portraiture sketched by Deuteronomy 5:15 (deMSby), “your sanctification” first is preparation. It is foundational, preliminary need, which initially involves only you and God, meaning: “Your holyization” starts within you yourself, to develop, and prepare you to cause it in others.
For both what it means (1) to become, and be holy, as well as (2) to induce, and achieve holyization are usefully exhibited, and readily apparent to perceive, in Deuteronomy 5:15 (deMSby):
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”.
Here both what it means to portray, and be holy, as well as to cause, and induce sanctification are helpfully displayed, and informatively framed, to be seen, and observed in a “real world” setting and realistic scene, where “your sanctification” and any such initiative reflectively must make remembrance of this, its above actuation and “model” ideal.
“This, your holyization” recalls the above. “This, your sanctification” is patterned of such.
J. How Cause You…?
For this in particular apparent is above, and exhibited is there, which explains how success at this is accomplished: How you are to “observe”, and “remember the day of the sabbath to make it holy“, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8). How you are to “observe”, and “remember the day of the sabbath” behaviourally and personally “to make it holy“, or “sanctify it“, inducing, that you yourself can cause such, instigate it in others, and prompt it in others.
When you yourself have first become holy, how, then, are you to cause, and induce such, communicating it, and inciting it in others? When you yourself have become, and are holyized, how, then, achieve you “your sanctification”, as such engages, and effects other people? How cause you “this, your sanctification”, and generate its issue and yield among others?
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. Therefore, Yahweh, your God directed you to practise the day of the sabbath”.
1Shakespeare’s play, Henry V, Prologue, Act 4, 40
2It is this very contradiction, that explains why the prevalent understanding of “your sanctification” is so very meaningless and empty of intent:
If God, the Almighty
The sabbath day “blessed”
And “made holy”, or “sanctified”
Said sabbath day
Could he also this same day
The seventh day “rest”
As religious tradition
Instructs us to say?
For how could God both have “rested” (KJV Exodus 20:11), and have “sanctified” the same seventh day (KJV Genesis 2:3), and have done realistically what such requires? For this even God, the Almighty can’t do, both (1) sanctify the seventh day, and (2) “rest” “throughout” the seventh day, doing, at the same time both, simultaneously! ! !
Thus our traditions
The sabbath profane
By professing it means
Something, which is inane
Thus “your sanctification”
This cannot obtain
Or compliance with God’s “will
Rightly explain
But just how God is “sanctifying you”, and how he designs “this, your holyization” is urgently and principally of great importance. Although how God is “sanctifying you” is thoroughly obliterated by our traditions, and all but totally “forgotten”, and obscured. But thankfully there remains this clarification…
Deuteronomy 5:15 summarizes in brief this very concern, “your sanctification”, according to the judgment of Moses himself, where he makes “abridged”, but informative display of how God himself has provided for “you”, direction given to “you”, equipment furnished to “you”, arrangement scheduled for “you”, and considerately, sufficiently, continuously made such provision for “you”, which divulges, therefore, how God treats everyone:
“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).
And despite parsimonious economy of wording, much inferentially is readily divulged here, regarding the reality, the practical degree of God’s constant dispensation of all necessities, his constant grant of requirement and provision, whatever might be needed, whenever it is needed: Such recalls subtly all-inclusive providence, “largess universal”1, a closely orchestrated and conscientious providence, which apparent is here to realistic reading.
A. Quite Directly How
And though predominantly overlooked at present, and nearly and effectively “forgotten”, and obliterated, this certain wording has a most singular feature, a most exclusive property and novel characteristic, which assigns to render it decidedly unique and distinctively unique, as predicted, and anticipated by Chapter 3. For you see, unlike any other of the Bible’s Ten Directives, the Fourth Directive doesn’t simply tell what to do, or assign what to do, or prohibit, and forbid what one shouldn’t do.
For beyond its imparting its stipulated canon and code of behaviour, the Fourth Directive tells how to do, as it directs. It tells how compliance with its charge is achieved. It tells quite directly how it is fulfilled, and definitively how to “remember”, or “observe the day of the sabbath to make it holy”, or “sanctify it” (deMSby Exodus 20:8 and Deuteronomy 5:12), which these above cited words clarify.
But how a person achieves this fulfillment is novel singularity and equally unique. It totally unmatched is among the Ten Directives.
For gaining the fulfillment of this Directive’s challenge amounts to one’s adopting the behaviour of God, and doing what a mortal can to duplicate God. And to read realistically exposes this readily:
Challenge is this
To behave as does God
Of his attitude literally
Be the façade
Which requirement here is
Neither errant nor odd
Amidst this demarcation
Of biblical sod
One’s achievement and compliance with this Directive’s aim means, that he or she must behaviorally distinguish to exemplify God, and epitomize God, and the presentation must be of such “demeanour”, imparting what God did for ancient Israel, but imparting such, among those, who are present, in one’s personal setting and scene of involvement, as you yourself can apportion, and impart it.
B. Shining Forth Brightly
But how such is depicted in scene, and how it conveys as behavioural expression, and how its demeanour is actually applied can initially seem so uncertain and vague as to indicate effectively, if not affirm: Such nothing more is than an “educated” guess. It can only be an intuitive conjecture.
But in Deuteronomy 5:15 waits genuine “solution” to this biblical “vagary”. Precise such “solution” to just such obscurity emerges through Deuteronomy 5:15 (deMSby):
“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”.
For here a behavioural description of God is found, and displayed in precise portraiture and lucid account, which so well-conceived, and well-worded is as to stock it with infinite behavioural disclosure. It plainly cites its behavioural lesson, enlightening, and tutoring to specify demeanour in any possible scene, situation or involvement, assuming, that its reader but read realistically, objectively and thoughtfully.
And nowhere else in all biblical Scripture emerges this to be more instructively seen, than exhibits in Deuteronomy 5:15 (deMSby):
“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”.
For shining forth brightly from this biblical verse is more than narration of accidental, casual, fortuitous behaviour, which could be random and aimless behaviour. Shining forth brightly from this biblical verse is demeanour, that must be exceptional, distinctive and notable intent.
C. His Disposition
For this is a profile, in pregnant description of God’s personality, his disposition, how he himself is behaviourally characterized, how he expresses himself situationally. Which is a radically condensed seminar on how to “remember the day of the sabbath to make it holy“, or “sanctify it” (deMSby Exodus 20:8), and how to do this impeccably correctly.
“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).
Here is the reader told how to fulfill, and to consummate the aspiration of the Fourth Directive.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Here is the reader informed how to do this, accomplish, and achieve “this, your sanctification”:
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
How, sir and madam, such is actualized, and actualized biblically, authentically, behaviourally and practically, assuming one’s honest, conscientious reading here; yes, assuming the sincere participation of the reader, where acumen and recognition need be applied.
D. One, Who Is Holy
For designated here is the unsurpassed sketch of one, who is holy, altogether is holy, and manifests the ideal performance of that, application of that and expression of that.
Though framed of old
In yesteryear
Of “holy” is
Depicted here
The “practice”, so
That it appear
Portrayed to make
Its meaning clear
For God, who is holy (Leviticus 19:2) must be just that, must exemplify that, and portray just that.
Whereby has God
“Example” “set”
Of “holy”, which
“Example” yet
Remains the standard
To be met
Which standard let
Us not forget
For God, who is holy (Leviticus 19:2) must be just that, must exemplify that, and portray just that. And Deuteronomy 5:15 presents that, and envisions to assign it with that evaluation and useful relativity of practical, behavioural and personal analysis…
E. As Depicted Is God
If your demeanour reflects that of God, as presented in Deuteronomy 5:15, you, then, become, as depicted is God, who is ever holy, as absolutely rendered here, which will achieve “this, your holyization” or “your sanctification”.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Which reveals how you yourself become holy, through conscientious “practice” of God’s above mien: Just do as God, that you depict “holy”, as featured in Deuteronomy 5:15.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
And thus “you may know”, and may confidently “know, that I, Yahweh am sanctifying you” (deMSby Exodus 31:13).
For “your holyization” means: You’ve become holy, portraying, and exemplifying God’s above deeds.
You’ve opted for “practice” of God’s above mien: You do as God, to portray yourself “holy”, as featured in Deuteronomy 5:15. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby).
F. Thus “May You Know”
Thus “may you know”, and “may know” with assurance, “that I, Yahweh am holyizing you” (Exodus 31:13).
And this the “sign”
Will always will be
That sanctified
Are you by me
This same behaviour
You decree
As “practice”, which
Observers see
Pertinaciously you portray God’s own demeanour, the attitude, depicting God, seen in Deuteronomy 5:15 (deMSby)
Which is nothing other than care, consideration and kindness to people. It is nothing other than kindness, concern and benevolence to other people.
And it exclusively such “practice” means. It has no additional fulfillment or aim, but generally intends simple courtesy, politeness and pleasantness to others.
Because: Such applies what God does above, in one’s own immediate and “real world” place.
G. The Prime “Example”
God, then, who is “holy” (Leviticus 19:2) is represented duly as the prime “example” of what “holy” means, and what “holy” does. God featured is to demonstrate its ideal “practice”, the ultimate achievement of “your sanctification” or “your holyization”:
“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).
Of those, who are “called to be holy” (deMSby Romans 1:7), Deuteronomy 5:15 must be the definitive display and immaculate ideal.
Where what expresses “holy”, in actual occasion is absolute, authentic exhibition and display of how to “observe”, or “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8). Which recalls nothing but care, consideration and kindness to people. It nothing other is than mere benevolence and pleasantness to other people.
And it exclusively such “practice” means. It has no additional requirement or intent.
Though framed of old
In yesteryear
Of “holy” is
Presented here
The meaning, so
That it appear
Displayed to make
This meaning clear
To which, nothing more than what comprises Deuteronomy 5:15 is authentically accredited, and biblically essential, to manage “this, your sanctification”, and be “holy”:
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. Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Than this, nothing further is biblically legitimate, or is germane: Only do as God, who is ever holy, as noted in Deuteronomy 5:15.
Just be as God, as this verse records, and records absolutely: One, who is “holy” is here presented biblically to be just that, is authenticated biblically as just that, and biblically acknowledged as practical fulfillment of what “holy” means, and how “this, your holyization” occurs.
Which warrants nothing other than care, consideration and kindness to people. It is nothing other than pleasantness, care and benevolence to other people.
H. An Irrelevance
Which plainly isn’t mere ceasing of labour or stoppage “work”, on a certain designated and specific weekly day. It neither is “discontinuation” of “work” or “suspension” of “work” mandatorily “throughout” some certain weekly day.
For compliance with the Fourth Directive’s challenge and task has nothing necessarily to do with “rest”. Inactivity and unemployment aren’t its intent.
And such compelled abstinence isn’t suited here, and isn’t native here, but disregards the narrative, essential to Deuteronomy 5:15 (deMSby):
“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“.
Where “rest” quite conspicuously is an irrelevance, and is unrelated here: Its being given even any mention here is altogether inattentive to this, the “Model Practice” of the Fourth Directive.
Because: Said “Practice” “remembers”, and “observes” Exodus 20, verse 11 correctly, “as Yahweh, your God directed you” (deMSby Deuteronomy 5:12), as adapted here by a “Bible commentator”, whose name is Moses, who knew Exodus 20:11’s actual truth and accurate translation, and wouldn’t have been duped by tradition, reminiscing of God’s having “rested” (KJV Exodus 20:11), and having been “refreshed” (RSV Exodus 31:17) on earth’s seventh day, while God actually “sanctified” earth’s seventh day (deMSby Genesis 2:3), and couldn’t, then, have “rested” on earth’s seventh day, while “setting an example”2 of “your sanctification”.
Which, furthermore, as specified above does not require wearing any ceremonial uniform, habiliments or costume. No certain clothing is needed, or prescribed. And neither are any certain architecture, furniture or religious implements.
For only this is essential to Deuteronomy 5:15, and how it instructs to “observe”, and “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8): Be as God, who is ever holy, as featured in Deuteronomy 5:15 (deMSby):
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. Therefore, Yahweh, your God directed you to practise the day of the sabbath”.
Thus you “may know”, and “may know” with assurance, “that I, Yahweh am holyizing you” (deMSby Exodus 31:13).
I. Patterned of Such
Although as implicit through God’s above portraiture sketched by Deuteronomy 5:15 (deMSby), “your sanctification” first is preparation. It is foundational, preliminary need, which initially involves only you and God, meaning: “Your holyization” starts within you yourself, to develop, and prepare you to cause it in others.
For both what it means (1) to become, and be holy, as well as (2) to induce, and achieve holyization are usefully exhibited, and readily apparent to perceive, in Deuteronomy 5:15 (deMSby):
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”.
Here both what it means to portray, and be holy, as well as to cause, and induce sanctification are helpfully displayed, and informatively framed, to be seen, and observed in a “real world” setting and realistic scene, where “your sanctification” and any such initiative reflectively must make remembrance of this, its above actuation and “model” ideal.
“This, your holyization” recalls the above. “This, your sanctification” is patterned of such.
J. How Cause You…?
For this in particular apparent is above, and exhibited is there, which explains how success at this is accomplished: How you are to “observe”, and “remember the day of the sabbath to make it holy“, or “sanctify it” (deMSby Deuteronomy 5:12 and Exodus 20:8). How you are to “observe”, and “remember the day of the sabbath” behaviourally and personally “to make it holy“, or “sanctify it“, inducing, that you yourself can cause such, instigate it in others, and prompt it in others.
When you yourself have first become holy, how, then, are you to cause, and induce such, communicating it, and inciting it in others? When you yourself have become, and are holyized, how, then, achieve you “your sanctification”, as such engages, and effects other people? How cause you “this, your sanctification”, and generate its issue and yield among others?
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. Therefore, Yahweh, your God directed you to practise the day of the sabbath”.
1Shakespeare’s play, Henry V, Prologue, Act 4, 40
2It is this very contradiction, that explains why the prevalent understanding of “your sanctification” is so very meaningless and empty of intent:
If God, the Almighty
The sabbath day “blessed”
And “made holy”, or “sanctified”
Said sabbath day
Could he also this same day
The seventh day “rest”
As religious tradition
Instructs us to say?
For how could God both have “rested” (KJV Exodus 20:11), and have “sanctified” the same seventh day (KJV Genesis 2:3), and have done realistically what such requires? For this even God, the Almighty can’t do, both (1) sanctify the seventh day, and (2) “rest” “throughout” the seventh day, doing, at the same time both, simultaneously! ! !
Thus our traditions
The sabbath profane
By professing it means
Something, which is inane
Thus “your sanctification”
This cannot obtain
Or compliance with God’s “will
Rightly explain