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Selected Verse: Exodus 20:8 - Strong Concordance

Verse	Translation	Text
Ex 20:8	Strong Concordance	Remember [02142] the sabbath [07676] day [03117], to keep it holy [06942].
	King James	Remember the sabbath day, to keep it holy.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Remember the sabbath day--implying it was already known, and recognized as a season of sacred rest. The first four commandments [Exo 20:3-11] comprise our duties to God--the other six [Exo 20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (Mat 5:17). "If a man do them he shall live in them" [Lev 18:5; Neh 9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the LORD OUR RIGHTEOUSNESS" [Jer 23:6; Jer 33:16] (Joh 1:17).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Remember the sabbath day--implying it was already known, and recognized as a season of sacred rest. The first four commandments [Exo 20:3-11] comprise our duties to God--the other six [Exo 20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (Mat 5:17). "If a man do them he shall live in them" [Lev 18:5; Neh 9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the LORD OUR RIGHTEOUSNESS" [Jer 23:6; Jer 33:16] (Joh 1:17).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Fourth Word, "Remember the Sabbath-day, to keep it holy," presupposes an acquaintance with the Sabbath, as the expression "remember" is sufficient to show, but not that the Sabbath had been kept before this. From the history of the creation that had been handed down, Israel must have known, that after God had created the world in six days He rested the seventh day, and by His resting sanctified the day (Gen 2:3). But hitherto there had been no commandment given to man to sanctify the day. This was given for the first time to Israel at Sinai, after preparation had been made for it by the fact that the manna did not fall on the seventh day of the week (Exo 16:22). Here therefore the mode of sanctifying it was established for the first time. The seventh day was to be שׁבּי (a festival-keeper, see Exo 16:23), i.e., a day of rest belonging to the Lord, and to be consecrated to Him by the fact that no work was performed upon it. The command not to do any (כּל) work applied to both man and beast without exception. Those who were to rest are divided into two classes by the omission of the cop. ו before עבדּך (Exo 20:10): viz., first, free Israelites ("thou") and their children ("thy son and thy daughter"); and secondly, their slaves (man-servant and maid-servant), and cattle (beasts of draught and burden), and their strangers, i.e., foreign labourers who had settled among the Israelites. "Within thy gates" is equivalent to in the cities, towns, and villages of thy land, not in thy houses (cf. Deu 5:14; Deu 14:21, etc.). שׁער (a gate) is only applied to the entrances to towns, or large enclosed courts and palaces, never to the entrances into ordinary houses, huts, and tents. מלאכה work (cf. Gen 2:2), as distinguished from עבדה labour, is not so much a term denoting a lighter kind of labour, as a general and comprehensive term applied to the performance of any task, whether easy or severe. עבדה is the execution of a definite task, whether in field labour (Psa 104:23) and mechanical employment (Exo 39:32) on the one hand, or priestly service and the duties connected with worship on the other (Exo 12:25-26; Num 4:47). On the Sabbath (and also on the day of atonement, Lev 23:28, Lev 23:31) every occupation was to rest; on the other feast-days only laborious occupations (עבדה מלאכת, Lev 23:7.), i.e., such occupations as came under the denomination of labour, business, or industrial employment. Consequently, not only were ploughing and reaping (Exo 34:21), pressing wine and carrying goods (Neh 13:15), bearing burdens (Jer 17:21), carrying on trade (Amo 8:5), and holding markets (Neh 13:15.) prohibited, but collecting manna (Exo 16:26.), gathering wood (Num 15:32.), and kindling fire for the purpose of boiling or baking (Exo 35:3). The intention of this resting from every occupation on the Sabbath is evident from the foundation upon which the commandment is based in Exo 20:11, viz., that at the creation of the heaven and the earth Jehovah rested on the seventh day, and therefore blessed the Sabbath-day and hallowed it. This does not imply, however, that "Israel was to follow the Lord by keeping the Sabbath, and, in imitation of His example, to be active where the Lord was active, and rest where the Lord rested; to copy the Lord in accordance with the lofty aim of man, who was created in His likeness, and make the pulsation of the divine life in a certain sense his own" (Schultz). For although a parallel is drawn, between the creation of the world by God in six days and His resting upon the seventh day on the one hand, and the labour of man for six days and his resting upon the seventh on the other; the reason for the keeping of the Sabbath is not to be found in this parallel, but in the fact that God blessed the seventh day and hallowed it, because He rested upon it. The significance of the Sabbath, therefore, is to be found in God's blessing and sanctifying the seventh day of the week at the creation, i.e., in the fact, that after the work of creation was finished on the seventh day, God blessed and hallowed the created world, filling it with the powers of peace and good belonging to His own blessed rest, and raising it to a participation in the pure light of His holy nature (see Gen 2:3). For this reason His people Israel were to keep the Sabbath now, not for the purpose of imitating what God had done, and enjoying the blessing of God by thus following God Himself, but that on this day they also might rest from their work; and that all the more, because their work was no longer the work appointed to man at the first, when he was created in the likeness of God, work which did not interrupt his blessedness in God (Gen 2:15), but that hard labour in the sweat of his brow to which he had been condemned in consequence of the fall. In order therefore that His people might rest from toil so oppressive to both body and soul, and be refreshed, God prescribed the keeping of the Sabbath, that they might thus possess a day for the repose and elevation of their spirits, and a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the eternal κατάπαυσις ἀπὸ τῶν ἔργων αὐτοῦ (Heb 4:10), the ἀνάπαυσις ἐκ τῶν κόπων (Rev 14:13). See my Archaeologie, 77). But instead of this objective ground for the sabbatical festival, which furnished the true idea of the Sabbath, when Moses recapitulated the decalogue, he adduced only the subjective aspect of rest or refreshing (Deu 5:14-15), reminding the people, just as in Exo 23:12, of their bondage in Egypt and their deliverance from it by the strong arm of Jehovah, and then adding, "therefore (that thou mightest remember this deliverance from bondage) Jehovah commanded thee to keep the Sabbath-day." This is not at variance with the reason given in the present verse, but simply gives prominence to a subjective aspect, which was peculiarly adapted to warm the hearts of the people towards the observance of the Sabbath, and to render the Sabbath rest dear to the people, since it served to keep the Israelites constantly in mind of the rest which Jehovah had procured for them from the slave labour of Egypt. For resting from every work is the basis of the observance of the Sabbath; but this observance is an institution peculiar to the Old Testament, and not to be met with in any other nation, though there are many among whom the division of weeks occurs. The observance of the Sabbath, by being adopted into the decalogue, was made the foundation of all the festal times and observances of the Israelites, as they all culminated in the Sabbath rest. At the same time, as an ἐντολὴ τοῦ νόμον, an ingredient in the Sinaitic law, it belonged to the "shadow of (good) things to come" (Col 2:17, cf. Heb 10:1), which was to be done away when the "body" in Christ had come. Christ is Lord of the Sabbath (Mat 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα (Lord's day) for His Church, to be observed by it till the Captain of its salvation shall return, and having finished the judgment upon all His foes to the very last shall lead it to the rest of that eternal Sabbath, which God prepared for the whole creation through His own resting after the completion of the heaven and the earth.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The Fourth Word, "Remember the Sabbath-day, to keep it holy," presupposes an acquaintance with the Sabbath, as the expression "remember" is sufficient to show, but not that the Sabbath had been kept before this. From the history of the creation that had been handed down, Israel must have known, that after God had created the world in six days He rested the seventh day, and by His resting sanctified the day (Gen 2:3). But hitherto there had been no commandment given to man to sanctify the day. This was given for the first time to Israel at Sinai, after preparation had been made for it by the fact that the manna did not fall on the seventh day of the week (Exo 16:22). Here therefore the mode of sanctifying it was established for the first time. The seventh day was to be שׁבּי (a festival-keeper, see Exo 16:23), i.e., a day of rest belonging to the Lord, and to be consecrated to Him by the fact that no work was performed upon it. The command not to do any (כּל) work applied to both man and beast without exception. Those who were to rest are divided into two classes by the omission of the cop. ו before עבדּך (Exo 20:10): viz., first, free Israelites ("thou") and their children ("thy son and thy daughter"); and secondly, their slaves (man-servant and maid-servant), and cattle (beasts of draught and burden), and their strangers, i.e., foreign labourers who had settled among the Israelites. "Within thy gates" is equivalent to in the cities, towns, and villages of thy land, not in thy houses (cf. Deu 5:14; Deu 14:21, etc.). שׁער (a gate) is only applied to the entrances to towns, or large enclosed courts and palaces, never to the entrances into ordinary houses, huts, and tents. מלאכה work (cf. Gen 2:2), as distinguished from עבדה labour, is not so much a term denoting a lighter kind of labour, as a general and comprehensive term applied to the performance of any task, whether easy or severe. עבדה is the execution of a definite task, whether in field labour (Psa 104:23) and mechanical employment (Exo 39:32) on the one hand, or priestly service and the duties connected with worship on the other (Exo 12:25-26; Num 4:47). On the Sabbath (and also on the day of atonement, Lev 23:28, Lev 23:31) every occupation was to rest; on the other feast-days only laborious occupations (עבדה מלאכת, Lev 23:7.), i.e., such occupations as came under the denomination of labour, business, or industrial employment. Consequently, not only were ploughing and reaping (Exo 34:21), pressing wine and carrying goods (Neh 13:15), bearing burdens (Jer 17:21), carrying on trade (Amo 8:5), and holding markets (Neh 13:15.) prohibited, but collecting manna (Exo 16:26.), gathering wood (Num 15:32.), and kindling fire for the purpose of boiling or baking (Exo 35:3). The intention of this resting from every occupation on the Sabbath is evident from the foundation upon which the commandment is based in Exo 20:11, viz., that at the creation of the heaven and the earth Jehovah rested on the seventh day, and therefore blessed the Sabbath-day and hallowed it. This does not imply, however, that "Israel was to follow the Lord by keeping the Sabbath, and, in imitation of His example, to be active where the Lord was active, and rest where the Lord rested; to copy the Lord in accordance with the lofty aim of man, who was created in His likeness, and make the pulsation of the divine life in a certain sense his own" (Schultz). For although a parallel is drawn, between the creation of the world by God in six days and His resting upon the seventh day on the one hand, and the labour of man for six days and his resting upon the seventh on the other; the reason for the keeping of the Sabbath is not to be found in this parallel, but in the fact that God blessed the seventh day and hallowed it, because He rested upon it. The significance of the Sabbath, therefore, is to be found in God's blessing and sanctifying the seventh day of the week at the creation, i.e., in the fact, that after the work of creation was finished on the seventh day, God blessed and hallowed the created world, filling it with the powers of peace and good belonging to His own blessed rest, and raising it to a participation in the pure light of His holy nature (see Gen 2:3). For this reason His people Israel were to keep the Sabbath now, not for the purpose of imitating what God had done, and enjoying the blessing of God by thus following God Himself, but that on this day they also might rest from their work; and that all the more, because their work was no longer the work appointed to man at the first, when he was created in the likeness of God, work which did not interrupt his blessedness in God (Gen 2:15), but that hard labour in the sweat of his brow to which he had been condemned in consequence of the fall. In order therefore that His people might rest from toil so oppressive to both body and soul, and be refreshed, God prescribed the keeping of the Sabbath, that they might thus possess a day for the repose and elevation of their spirits, and a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the eternal κατάπαυσις ἀπὸ τῶν ἔργων αὐτοῦ (Heb 4:10), the ἀνάπαυσις ἐκ τῶν κόπων (Rev 14:13). See my Archaeologie, 77).

But instead of this objective ground for the sabbatical festival, which furnished the true idea of the Sabbath, when Moses recapitulated the decalogue, he adduced only the subjective aspect of rest or refreshing (Deu 5:14-15), reminding the people, just as in Exo 23:12, of their bondage in Egypt and their deliverance from it by the strong arm of Jehovah, and then adding, "therefore (that thou mightest remember this deliverance from bondage) Jehovah commanded thee to keep the Sabbath-day." This is not at variance with the reason given in the present verse, but simply gives prominence to a subjective aspect, which was peculiarly adapted to warm the hearts of the people towards the observance of the Sabbath, and to render the Sabbath rest dear to the people, since it served to keep the Israelites constantly in mind of the rest which Jehovah had procured for them from the slave labour of Egypt. For resting from every work is the basis of the observance of the Sabbath; but this observance is an institution peculiar to the Old Testament, and not to be met with in any other nation, though there are many among whom the division of weeks occurs. The observance of the Sabbath, by being adopted into the decalogue, was made the foundation of all the festal times and observances of the Israelites, as they all culminated in the Sabbath rest. At the same time, as an ἐντολὴ τοῦ νόμον, an ingredient in the Sinaitic law, it belonged to the "shadow of (good) things to come" (Col 2:17, cf. Heb 10:1), which was to be done away when the "body" in Christ had come. Christ is Lord of the Sabbath (Mat 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα (Lord's day) for His Church, to be observed by it till the Captain of its salvation shall return, and having finished the judgment upon all His foes to the very last shall lead it to the rest of that eternal Sabbath, which God prepared for the whole creation through His own resting after the completion of the heaven and the earth.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The fourth commandment concerns the time of worship; God is to be served and honoured daily; but one day in seven is to be particularly dedicated to his honour, and spent in his service. Remember the sabbath day, to keep it holy; in it thou shalt do no manner of work - It is taken for granted that the sabbath was instituted before. We read of God's blessing and sanctifying a seventh day from the beginning, Gen 2:3, so that this was not the enacting of a new law, but the reviving of an old law. 1st. They are told what is the day, they must observe, a seventh after six days labour, whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain. A late pious Writer seems to prove, That the sabbath was changed, when Israel came out of Egypt; which change continued till our Lord rose again: But that then the Original Sabbath was restored. And he makes it highly probable, at least, That the sabbath we observe, is the seventh day from the creation. 2dly, How it must be observed; As a day of rest; they were to do no manner of work on this day, in their worldly business. As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by his blessing it, had made it holy; they, by solemn blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. 3dly, Who must observe it? Thou and thy son and thy daughter - The wife is not mentioned, because she is supposed to be one with the husband, and present with him, and if he sanctify the sabbath, it is taken for granted she will join with him; but the rest of the family is instanced in it, children and servants must keep it according to their age and capacity. In this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious design, to bring the Gentiles into the church. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. God has given us an example of rest after six days work; he rested the seventh day - Took a complacency in himself, and rejoiced in the work of his hand, to teach us on that day, to take a complacency in him, and to give him the glory of his works. The sabbath begun in the finishing of the work of creation; so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. He hath himself blessed the sabbath day and sanctified it. He hath put an honour upon it; it is holy to the Lord, and honourable; and he hath put blessings into it which he hath encouraged us to expect from him in the religious observation of that day. Let us not profane, dishonour, and level that with common time, which God's blessing hath thus dignified and distinguished.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

The fourth commandment concerns the time of worship; God is to be served and honoured daily; but one day in seven is to be particularly dedicated to his honour, and spent in his service. Remember the sabbath day, to keep it holy; in it thou shalt do no manner of work - It is taken for granted that the sabbath was instituted before. We read of God's blessing and sanctifying a seventh day from the beginning, Gen 2:3, so that this was not the enacting of a new law, but the reviving of an old law. 1st. They are told what is the day, they must observe, a seventh after six days labour, whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain. A late pious Writer seems to prove, That the sabbath was changed, when Israel came out of Egypt; which change continued till our Lord rose again: But that then the Original Sabbath was restored. And he makes it highly probable, at least, That the sabbath we observe, is the seventh day from the creation. 2dly, How it must be observed; As a day of rest; they were to do no manner of work on this day, in their worldly business. As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by his blessing it, had made it holy; they, by solemn blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. 3dly, Who must observe it? Thou and thy son and thy daughter - The wife is not mentioned, because she is supposed to be one with the husband, and present with him, and if he sanctify the sabbath, it is taken for granted she will join with him; but the rest of the family is instanced in it, children and servants must keep it according to their age and capacity. In this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious design, to bring the Gentiles into the church. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. God has given us an example of rest after six days work; he rested the seventh day - Took a complacency in himself, and rejoiced in the work of his hand, to teach us on that day, to take a complacency in him, and to give him the glory of his works. The sabbath begun in the finishing of the work of creation; so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. He hath himself blessed the sabbath day and sanctified it. He hath put an honour upon it; it is holy to the Lord, and honourable; and he hath put blessings into it which he hath encouraged us to expect from him in the religious observation of that day. Let us not profane, dishonour, and level that with common time, which God's blessing hath thus dignified and distinguished.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Remember the Sabbath day, to keep it holy - See what has been already said on this precept, Gen 2:2, and elsewhere. See Clarke's note on Gen 2:2. As this was the most ancient institution, God calls them to remember it; as if he had said, Do not forget that when I had finished my creation I instituted the Sabbath, and remember why I did so, and for what purposes. The word שבת shabbath signifies rest or cessation from labor; and the sanctification of the seventh day is commanded, as having something representative in it; and so indeed it has, for it typifies the rest which remains for the people of God, and in this light it evidently appears to have been understood by the apostle, Hebrews 4. Because this commandment has not been particularly mentioned in the New Testament as a moral precept binding on all, therefore some have presumptuously inferred that there is no Sabbath under the Christian dispensation. The truth is, the Sabbath is considered as a type: all types are of full force till the thing signified by them takes place; but the thing signified by the Sabbath is that rest in glory which remains for the people of God, therefore the moral obligation of the Sabbath must continue till time be swallowed up in eternity.

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¹⁷ For [3754] the law [3551] was given [1325] by [1223] Moses [3475], but grace [5485] and [2532] truth [225] came [1096] by [1223] Jesus [2424] Christ [5547].

¹⁶ In those days [03117] shall Judah [03063] be saved [03467], and Jerusalem [03389] shall dwell [07931] safely [0983]: and this is the name wherewith she shall be called [07121], The LORD our righteousness [03072].

⁶ In his days [03117] Judah [03063] shall be saved [03467], and Israel [03478] shall dwell [07931] safely [0983]: and this is his name [08034] whereby he shall be called [07121], THE LORD OUR RIGHTEOUSNESS [03072].

²⁹ And testifiedst [05749] against them, that thou mightest bring them again [07725] unto thy law [08451]: yet they dealt proudly [02102], and hearkened [08085] not unto thy commandments [04687], but sinned [02398] against thy judgments [04941], (which if a man [0120] do [06213], he shall live [02421] in them;) and withdrew [05414] [05637] the shoulder [03802], and hardened [07185] their neck [06203], and would not hear [08085].

⁵ Ye shall therefore keep [08104] my statutes [02708], and my judgments [04941]: which [0834] if a man [0120] do [06213], he shall live [02425] in them: I am the LORD [03068].

¹⁷ Think [3543] not [3361] that [3754] I am come [2064] to destroy [2647] the law [3551], or [2228] the prophets [4396]: I am [2064] not [3756] come [2064] to destroy [2647], but [235] to fulfil [4137].

¹² Honour [03513] thy father [01] and thy mother [0517]: that thy days [03117] may be long [0748] upon the land [0127] which the LORD [03068] thy God [0430] giveth [05414] thee.
¹³ Thou shalt not kill [07523].
¹⁴ Thou shalt not commit adultery [05003].
¹⁵ Thou shalt not steal [01589].
¹⁶ Thou shalt not bear [06030] false [08267] witness [05707] against thy neighbour [07453].
¹⁷ Thou shalt not covet [02530] thy neighbour's [07453] house [01004], thou shalt not covet [02530] thy neighbour's [07453] wife [0802], nor his manservant [05650], nor his maidservant [0519], nor his ox [07794], nor his ass [02543], nor any thing that is thy neighbour's [07453].

³ Thou shalt have no other [0312] gods [0430] before me [06440].
⁴ Thou shalt not make [06213] unto thee any graven image [06459], or any likeness [08544] of any thing that [0834] is in heaven [08064] above [04605], or that is in the earth [0776] beneath, or that is in the water [04325] under the earth [0776]:
⁵ Thou shalt not bow down [07812] thyself to them, nor serve [05647] them: for I the LORD [03068] thy God [0430] am a jealous [07067] God [0410], visiting [06485] the iniquity [05771] of the fathers [01] upon the children [01121] unto the third [08029] and fourth [07256] generation of them that hate [08130] me;
⁶ And shewing [06213] mercy [02617] unto thousands [0505] of them that love [0157] me, and keep [08104] my commandments [04687].
⁷ Thou shalt not take [05375] the name [08034] of the LORD [03068] thy God [0430] in vain [07723]; for the LORD [03068] will not hold him guiltless [05352] that taketh [05375] his name [08034] in vain [07723].
⁸ Remember [02142] the sabbath [07676] day [03117], to keep it holy [06942].
⁹ Six [08337] days [03117] shalt thou labour [05647], and do [06213] all thy work [04399]:
¹⁰ But the seventh [07637] day [03117] is the sabbath [07676] of the LORD [03068] thy God [0430]: in it thou shalt not do [06213] any work [04399], thou, nor thy son [01121], nor thy daughter [01323], thy manservant [05650], nor thy maidservant [0519], nor thy cattle [0929], nor thy stranger [01616] that is within thy gates [08179]:
¹¹ For in six [08337] days [03117] the LORD [03068] made [06213] heaven [08064] and earth [0776], the sea [03220], and all that in them is, and rested [05117] the seventh [07637] day [03117]: wherefore the LORD [03068] blessed [01288] the sabbath [07676] day [03117], and hallowed [06942] it.

⁸ For [1063] the Son [5207] of man [444] is [2076] Lord [2962] even [2532] of the sabbath day [4521].

¹ For [1063] the law [3551] having [2192] a shadow [4639] of good things [18] to come [3195], and not [3756] the very [846] image [1504] of the things [4229], can [1410] never [3763] with those [846] sacrifices [2378] which [3739] they offered [4374] year by year [2596] [1763] continually [1519] [1336] make [5048] the comers thereunto [4334] perfect [5048].

¹⁷ Which [3739] are [2076] a shadow [4639] of things to come [3195]; but [1161] the body [4983] is of Christ [5547].

¹² Six [08337] days [03117] thou shalt do [06213] thy work [04639], and on the seventh [07637] day [03117] thou shalt rest [07673]: that thine ox [07794] and thine ass [02543] may rest [05117], and the son [01121] of thy handmaid [0519], and the stranger [01616], may be refreshed [05314].

¹⁴ But the seventh [07637] day [03117] is the sabbath [07676] of the LORD [03068] thy God [0430]: in it thou shalt not do [06213] any work [04399], thou, nor thy son [01121], nor thy daughter [01323], nor thy manservant [05650], nor thy maidservant [0519], nor thine ox [07794], nor thine ass [02543], nor any of thy cattle [0929], nor thy stranger [01616] that is within thy gates [08179]; that thy manservant [05650] and thy maidservant [0519] may rest [05117] as well as thou.
¹⁵ And remember [02142] that thou wast a servant [05650] in the land [0776] of Egypt [04714], and that the LORD [03068] thy God [0430] brought [03318] thee out thence through a mighty [02389] hand [03027] and by a stretched out [05186] arm [02220]: therefore the LORD [03068] thy God [0430] commanded [06680] thee to keep [06213] the sabbath [07676] day [03117].

¹³ And [2532] I heard [191] a voice [5456] from [1537] heaven [3772] saying [3004] unto me [3427], Write [1125], Blessed [3107] are the dead [3498] which [3588] die [599] in [1722] the Lord [2962] from henceforth [534]: Yea [3483], saith [3004] the Spirit [4151], that [2443] they may rest [373] from [1537] their [846] labours [2873]; and [1161] their [846] works [2041] do follow [190] [3326] them [846].

¹⁰ For [1063] he that is entered [1525] into [1519] his [846] rest [2663], he [846] also [2532] hath ceased [2664] from [575] his own [846] works [2041], as [5618] God [2316] did from [575] his [2398].

¹⁵ And the LORD [03068] God [0430] took [03947] the man [0120], and put him [03240] into the garden [01588] of Eden [05731] to dress [05647] it and to keep [08104] it.

³ And God [0430] blessed [01288] the seventh [07637] day [03117], and sanctified [06942] it: because [03588] that in it he had rested [07673] from all his work [04399] which God [0430] created [01254] and made [06213].

¹¹ For in six [08337] days [03117] the LORD [03068] made [06213] heaven [08064] and earth [0776], the sea [03220], and all that in them is, and rested [05117] the seventh [07637] day [03117]: wherefore the LORD [03068] blessed [01288] the sabbath [07676] day [03117], and hallowed [06942] it.

³ Ye shall kindle [01197] no fire [0784] throughout your habitations [04186] upon the sabbath [07676] day [03117].

³² And while the children [01121] of Israel [03478] were in the wilderness [04057], they found [04672] a man [0376] that gathered [07197] sticks [06086] upon the sabbath [07676] day [03117].

²⁶ Six [08337] days [03117] ye shall gather [03950] it; but on the seventh [07637] day [03117], which is the sabbath [07676], in it there shall be none.

¹⁵ In those days [03117] saw [07200] I in Judah [03063] some treading [01869] wine presses [01660] on the sabbath [07676], and bringing in [0935] sheaves [06194], and lading [06006] asses [02543]; as also wine [03196], grapes [06025], and figs [08384], and all manner of burdens [04853], which they brought [0935] into Jerusalem [03389] on the sabbath [07676] day [03117]: and I testified [05749] against them in the day [03117] wherein they sold [04376] victuals [06718].

⁵ Saying [0559], When will the new moon [02320] be gone [05674], that we may sell [07666] corn [07668]? and the sabbath [07676], that we may set forth [06605] wheat [01250], making the ephah [0374] small [06994], and the shekel [08255] great [01431], and falsifying [05791] the balances [03976] by deceit [04820]?

²¹ Thus saith [0559] the LORD [03068]; Take heed [08104] to yourselves [05315], and bear [05375] no burden [04853] on the sabbath [07676] day [03117], nor bring [0935] it in by the gates [08179] of Jerusalem [03389];

²¹ Six [08337] days [03117] thou shalt work [05647], but on the seventh [07637] day [03117] thou shalt rest [07673]: in earing time [02758] and in harvest [07105] thou shalt rest [07673].

⁷ In the first [07223] day [03117] ye shall have an holy [06944] convocation [04744]: ye shall do [06213] no servile [05656] work [04399] therein.

³¹ Ye shall do [06213] no manner of work [04399]: it shall be a statute [02708] for ever [05769] throughout your generations [01755] in all your dwellings [04186].

²⁸ And ye shall do [06213] no work [04399] in that same [06106] day [03117]: for it is a day [03117] of atonement [03725], to make an atonement [03722] for you before [06440] the LORD [03068] your God [0430].

⁴⁷ From thirty [07970] years [08141] old [01121] and upward [04605] even unto fifty [02572] years [08141] old [01121], every one that came [0935] to do [05647] the service of the ministry [05656], and the service [05656] of the burden [04853] in the tabernacle [0168] of the congregation [04150],

²⁵ And it shall come to pass, when ye be come [0935] to the land [0776] which the LORD [03068] will give [05414] you, according as he hath promised [01696], that ye shall keep [08104] this service [05656].
²⁶ And it shall come to pass, when your children [01121] shall say [0559] unto you, What mean ye by this service [05656]?

³² Thus was all the work [05656] of the tabernacle [04908] of the tent [0168] of the congregation [04150] finished [03615]: and the children [01121] of Israel [03478] did [06213] according to all that the LORD [03068] commanded [06680] Moses [04872], so did [06213] they.

²³ Man [0120] goeth forth [03318] unto his work [06467] and to his labour [05656] until the evening [06153].

² And on the seventh [07637] day [03117] God [0430] ended [03615] his work [04399] which he had made [06213]; and he rested [07673] on the seventh [07637] day [03117] from all his work [04399] which he had made [06213].

²¹ Ye shall not eat [0398] of any thing that dieth of itself [05038]: thou shalt give [05414] it unto the stranger [01616] that is in thy gates [08179], that he may eat [0398] it; or thou mayest sell [04376] it unto an alien [05237]: for thou art an holy [06918] people [05971] unto the LORD [03068] thy God [0430]. Thou shalt not seethe [01310] a kid [01423] in his mother's [0517] milk [02461].

¹⁰ But the seventh [07637] day [03117] is the sabbath [07676] of the LORD [03068] thy God [0430]: in it thou shalt not do [06213] any work [04399], thou, nor thy son [01121], nor thy daughter [01323], thy manservant [05650], nor thy maidservant [0519], nor thy cattle [0929], nor thy stranger [01616] that is within thy gates [08179]:

²³ And he said [0559] unto them, This is that which the LORD [03068] hath said [01696], To morrow [04279] is the rest [07677] of the holy [06944] sabbath [07676] unto the LORD [03068]: bake [0644] that which ye will bake [0644] to day, and seethe [01310] that ye will seethe [01310]; and that which [03605] remaineth over [05736] lay up [03240] for you to be kept [04931] until the morning [01242].

²² And it came to pass, that on the sixth [08345] day [03117] they gathered [03950] twice [04932] as much bread [03899], two [08147] omers [06016] for one [0259] man: and all the rulers [05387] of the congregation [05712] came [0935] and told [05046] Moses [04872].