To my mind, consequently, it could be anticipated, and is predictable: Somewhat typically (and all but always), most of the versions of Scripture at present tend usually to understate, and render incorrectly a word, which supplies the definitive term here…

They translate it something like “verily” or “truly”, instead of the following more accurate rendering:

“And you will say to the children of Israel: ‘Nothing other than my sabbaths shall you preserve’…” (deMSby Exodus 31:13)

This Hebrew term rendered “nothing other than” is a principal component of this scripture’s words.

It is indispensable to what is said here. It more than trivial and surplus wording is.

For literally it assigns this verse’s import. Definitively it designs focal meaning here.

A. Specific Demarcation

“Nothing other than” is inflexible in measure: “Nothing other than” is explicit stipulation.

“Nothing other than” will admit “nothing else”: Its specific demarcation is exclusive and restrictive.

B. A Kind of Admonition

In fact, it construes as a kind of admonition. It something rather is of a caution, an alert and perhaps even warning:

“Nothing other than my sabbaths shall you preserve…” (deMSby Exodus 31:13).

“Nothing other than” is to emphasize attentiveness, carefulness, watchfulness and vigilance: Advisory and exhortation it is to halt, and oppose any annexation to “my sabbaths”.

But if this should become counteracted, or is obscured, understated, or mistaken, God’s above words will falsely be translated, as will the proper meaning of “my sabbaths”. If this above verse becomes misinterpreted, it will thereafter be mistranslated. Whereby its quotation of God is wrong.

Therefore, our term can be translated “only”. Permissibly such will display our term.

But better is it translated “nothing other than”:

“Nothing other than my sabbaths shall you preserve…” (deMSby Exodus 31:13).

For this better realizes its intended meaning here.

C. Frequently

And to perceive, and to see this more clearly, we have example and much exhibition in verses like Genesis 7:23 (RSV):

“He blotted out every living thing that was upon the face of the ground, man and animals and creeping things and birds of the air; they were blotted out from the earth. Only (or ‘none other than‘) Noah was left, and those that were with him in the ark”.

Exhibited in italics, our term here as usual is vital to the context.

Consistent to its nature, it definitive is here: It frequently will consummate the meaning of a phrase, and specifically determine a preciseness for its actual meaning, as Exodus 31:13 exemplifies.

Incorrect index of its importance here, then, means: God’s words may perhaps be distorted, and even falsify this verse’s actual import.

Any misperception of this term’s expression disguises to some degree what God envisions here. And if we but continue our investigation, we will discover why so urgent is it, particularly in Exodus 31:13 to represent appropriately this expressive term…

D. And Prognostication

For astute examination of how it is used here reveals it to have a most rare characteristic and novel sort of property, a feature, that distinguishes, and renders it exceptional: For it is redolent of prescience and foresight.

It possessed is of an aptness to foretell and capacity to prophecy of possible instability and change of “my sabbaths”. Yes: This term possesses an aptness to foresee and capacity to prophecy, to augur, to forewarn, and predict somewhat accurately likelihood and trend, as regards “my sabbaths”, probability, contingency and prospect of chance, how the future will develop to effect “my sabbaths”, and eventually the meaning of “my sabbaths” change, and transform “my sabbaths”. And instead of that meaning, which Chapter 31 introduced, and explained in consistent biblical terms, “my sabbaths” come to be otherwise perceived.

For the circumstances, which await this “eternal covenant” of the “practice” of the sabbath (deMSby Exodus 31:16) must inevitable, formidable and multifarious be:

“And you will say to the children of Israel: ‘Nothing other than my sabbaths shall you preserve’…” (deMSby Exodus 31:13)

This term possesses perception to conceive, and to visualize the fact, that the future is a mould with a suction and allure, drawing most, and attracting most quite irresistibly into its cast. In the which, “my sabbaths” are vulnerable and likely to be fashioned, re-fashioned, and then further re-fashioned.

Because: In fact, this term is prediction and prognostication of the prospect and chance of “corruption” of “my sabbaths”, “revision” of “my sabbaths” and “change” of “my sabbaths”:

“And you will say to the children of Israel: ‘Nothing other than my sabbaths shall you preserve’…” (deMSby Exodus 31:13)

This term anticipates “development” of “my sabbaths”, “re-invention” of “my sabbaths”, “modification” of “my sabbaths” and confusion of “my sabbaths”, and what “you” eventually and possibly “preserve” in the place of “my sabbaths”, in addition to “my sabbaths and along with “my sabbaths”.

Because: When rightly is it translated, this term so prophecies, and thus anticipates.

Let it thus

Translated be

Such future plainly

To decree

But noted now

It is, that we

This future do

At present see

This term prognosticates the likelihood of causes of consequence, chance and diversity of circumstance, which will assimilate to join, and induce transformation of what you eventually deem will “preserve” “my sabbaths”, and what proper “practice” of “my sabbaths” is.

It thus predicts of the manifold and infinite vicissitudes of life and experience of life and the daily dynamics of existence and coexistence with other people. And of that scene, what experience is there, that circumvents the setting and arena of occurrence? For the circumstances, which await this “eternal covenant” (deMSby Exodus 31:16) are powerful, inevitable and endlessly diverse.

Consequently, this term, meaning “nothing other than” possesses all-discerning foresight and virtual omniscience. It sees beyond the semantics, “my sabbaths”. And it harbours no doubt as to what this entails.

For realistic is it, as regards what awaits, and encountered must be, and perhaps thwart what God calls “my sabbaths”.

“And you will say to the children of Israel: ‘Nothing other than my sabbaths shall you preserve’…” (deMSby Exodus 31:13)

In how this term is incorporated here, it prophecies of tendency, and guarantees proclivity to “add to” “my sabbaths”, to “take from” “my sabbaths”, to “alter” “my sabbaths”, and “re-invent” “my sabbaths”. And this in its issue now has its result…

E. We Are Fulfillment

For we are fulfillment of this term’s prediction. We are the reason for its admonition. We are, at present justification for its warning.

For unless one recalls the biblical “seventh day” and God’s actual labour “throughout” that day, “this, your sanctification”, which “is the will of God” (deMSby I Thessalonians 4:3) and the “practice” of the sabbath (deMSby Exodus 31:16) is all but “forgotten”, and practically obscured: It so misbegotten, and misdirected is as to empty, and to hollow it of any biblical sense.

To Scripture, it

Can not belong

If its account

Of God is wrong

And here tradition

Stands accused

Of having God

Himself abused

For though it seldom

Is contested

God Almighty’s

Having “rested”

Should alert

And signal be

To warn, and caution

You and me

For “rested” a

Suspicious word

Becomes when either

Said, or heard

Intentionally

To God referred

For obviously

Is that absurd

For you see, at present, the traditional semantics of Exodus 20:11, as accredited, and authorized are by tradition make manifest display of absurd contradiction, as previously has been addressed, and discussed:

“For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the Lord blessed the sabbath day and hallowed [‘made holy’, or ‘sanctified’] it” (RSV Exodus 20:11).

For as is sufficiently now demonstrated, God could not both have “rested the seventh day”, and while, simultaneously he was at “rest” have “hallowed [‘made holy’, or ‘sanctified’]” “the sabbath day”, as our traditions recall, that he did:

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?

And of course, no he could not.

F. Subtly and Gradually

But this nothing more and nothing other is than eventual development, accretion and progress of unfit revision and textual corruption, resulting from errant and faulty tradition, which subtly and gradually invades Scripture’s text: It is the result of neglect and of failure to heed “nothing other than” only “my sabbaths” exclusively and strictly, attentively and keenly, and then allow something, which foreign is to Scripture insidiously to alter, and change “my sabbaths”, eventually, in time to transform “my sabbaths”, “this, your sanctification” and God’s “will” itself, and effectively reduce them to Sunday¹ inactivity. And if one is without, and unknowing of what is revealed, and communicated through the “de MontSabbathby Version”, such must the status of “my sabbaths” be, and thereby subvert “this, your sanctification”, which “is the will of God” (deMSby I Thessalonians 4:3) and the “practice” of the sabbath (deMSby Exodus 31:16).

G. If One Untaught Is…

And this explains why “your sanctification” is so void of import and practical intent. This is why the meaning of “your holyization” is all but unknown, and uncertain is at present.

Which means, that the “practice” of “the day of the sabbath”, “this, your sanctification”, which “is the will of God” (deMSby I Thessalonians 4:3), and “forever” “is” a “sign” (deMSby Exodus 31:17) of commitment and tenacity to do “the will of God” must amount to doing nothing on the week’s seventh day. Simple inactivity is it on the week’s seventh day. And it absolutely nothing other than that is.

For if one untaught is, and without knowledge is of what is called “the de MontSabbathby Version”, such must define “this, your sanctification”, which “is the will of God”², and must make misrepresentation of each of these, as presently ubiquitous is, and now prevails…

Thus, acknowledge we here

That religious tradition

Has guided this topic

To decomposition

Of vagary is it

Become exhibition

So lacking it is

Of correct definition

“My sabbaths” have not

Been correctly maintained

And “your sanctification”

Therefore, is now stained

With impurity is it

Completely ingrained

And unworthily is it

At present ordained

Which evaluates aptly

The present condition

Of “sanctification”

And all such ambition

You cannot abuse it

By way of transmission

Without its eventual

Decomposition

At present, such can

But untruthfulness be

Of untruthfulness is it

“Example” to see

And together as one

In accord affirm we

Anyone, who is honest

With this will agree

¹Or for those of the Jewish faith, it is Saturday inactivity.

²How the Apostle Paul knew, that “this, your sanctification is ‘the will of God‘” (deMSby I Thessalonians 4:3) is effectively concealed by all available versions of Bible translation. And no exception is there to this urgent fact. And without the instruction of the book, This, Your Sanctification, First Remembrance, an Orientation (soon to be published by de MontSabbathby at deMontSabbathby.org), this must continue to be undetected.