LXX Genesis 3:24
22 Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and he will live forever.” 23 And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken. 24 And he drove Adam out and caused him to dwell opposite the orchard of delight, and he stationed the cheroubim and the flaming sword that turns, to guard the way of the tree of life.
LXX Isaiah 58:13
12 And your ancient deserts shall be built, and your foundations shall be everlasting, for generations of generations, and you shall be called a builder of fences, and you shall cause the paths between them to rest. 13 If you turn your foot away from the sabbaths, so as not to do the things you wish on the holy day, and you shall call the sabbaths delightful, holy to your God, you shall not lift your foot for work nor speak a word in anger out of your mouth; 14 then you shall trust in the Lord, and he shall bring you up upon the good things of the earth and feed you with the heritage of your ancestor Iakob, for the mouth of the Lord has spoken these things.
Notes and References
"... The idea that the Sabbath was a festive day comes from Isaiah 58:13, which calls it a day of “delight” (LXX: tryphera), a word that evokes the garden of Eden since Genesis 3:23–24 LXX calls Eden a garden of delight (tryphē). Similarly, while the Hebrew of Ezekiel refers to the garden of Eden (Ezek. 28:13; 31:9), the LXX translator renders the Hebrew as “the garden of delight” (ho paradeisos tēs tryphēs). Philo calls the feast a symbol of the joy of the soul, using a term that includes and perhaps refers specifically to the Sabbath, a day on which it is fitting to be thankful to God. Elsewhere he says that Jews spend the Sabbath cheerfully and in tranquility. This understanding of the Sabbath is also implicit in the widespread prohibition of fasting on the Sabbath that can be found at Qumran,89 in Jubilees, and in later rabbinic literature. While not an explicit prohibition of fasting, the book of Judith portrays its protagonist fasting all the days of her widowhood except on the day before the Sabbath, on the Sabbath itself, and on festival days, because these were joyful days (Jdt. 8:6) ..."
Thiessen, Matthew Jesus and the Forces of Death: The Gospels’ Portrayal of Ritual Impurity within First-Century Judaism (pp. 215-216) Baker Academic, 2020
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