Keluaran 20:10

20:10 but the seventh day is a Sabbath to the Lord your God; on it ¹  you shall not do any work, you, ²  or your son, or your daughter, or your male servant, or your female servant, or your cattle, or the resident foreigner who is in your gates. ³ 

Keluaran 31:15

31:15 Six days ⁴  work may be done, ⁵  but on the seventh day is a Sabbath of complete rest, ⁶  holy to the Lord; anyone who does work on the Sabbath day must surely be put to death.

Keluaran 35:2-3

35:2 In six days ⁷  work may be done, but on the seventh day there must be a holy day ⁸  for you, a Sabbath of complete rest to the Lord. ⁹  Anyone who does work on it will be put to death. 35:3 You must not kindle a fire ¹⁰  in any of your homes ¹¹  on the Sabbath day.” ¹² 

Bilangan 15:32-36

15:32 When the Israelites were ¹³  in the wilderness they found a man gathering wood on the Sabbath day. ¹⁴  15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community. 15:34 They put him in custody, because there was no clear instruction about what should be done to him. 15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ¹⁵  him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, ¹⁶  just as the Lord commanded Moses.

Nehemia 13:15-22

13:15 In those days I saw people in Judah treading winepresses on the Sabbath, bringing in heaps of grain and loading them onto donkeys, along with wine, grapes, figs, and all kinds of loads, and bringing them to Jerusalem on the Sabbath day. So I warned them on the day that they sold these provisions. 13:16 The people from Tyre ¹⁷  who lived there were bringing fish and all kinds of merchandise and were selling it on the Sabbath to the people of Judah – and in Jerusalem, of all places! ¹⁸  13:17 So I registered a complaint with the nobles of Judah, saying to them, “What is this evil thing that you are doing, profaning the Sabbath day? 13:18 Isn’t this the way your ancestors ¹⁹  acted, causing our God to bring on them and on this city all this misfortune? And now you are causing even more wrath on Israel, profaning the Sabbath like this!”

13:19 When the evening shadows ²⁰  began to fall on the gates of Jerusalem before the Sabbath, I ordered ²¹  the doors to be closed. I further directed that they were not to be opened until after the Sabbath. I positioned ²²  some of my young men at the gates so that no load could enter on the Sabbath day. 13:20 The traders and sellers of all kinds of merchandise spent the night outside Jerusalem once or twice. 13:21 But I warned them and said, ²³  “Why do you spend the night by the wall? If you repeat this, I will forcibly remove you!” ²⁴  From that time on they did not show up on the Sabbath. ²⁵  13:22 Then I directed the Levites to purify themselves and come and guard the gates in order to keep the Sabbath day holy.

For this please remember me, O my God, and have pity on me in keeping with your great love.

Yesaya 56:2

56:2 The people who do this will be blessed, ²⁶ 

the people who commit themselves to obedience, ²⁷ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ²⁸ 

Yesaya 56:4

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ²⁹  my covenant,

Yesaya 56:6

56:6 As for foreigners who become followers of ³⁰  the Lord and serve him,

who love the name of the Lord and want to be his servants –

all who observe the Sabbath and do not defile it,

and who are faithful to ³¹  my covenant –

Yesaya 58:13

58:13 You must ³²  observe the Sabbath ³³ 

rather than doing anything you please on my holy day. ³⁴ 

You must look forward to the Sabbath ³⁵ 

and treat the Lord’s holy day with respect. ³⁶ 

You must treat it with respect by refraining from your normal activities,

and by refraining from your selfish pursuits and from making business deals. ³⁷ 

Yeremia 17:20-27

17:20 As you stand in those places ³⁸  announce, ‘Listen, all you people who pass through these gates. Listen, all you kings of Judah, all you people of Judah and all you citizens of Jerusalem. Listen to what the Lord says. ³⁹  17:21 The Lord says, ‘Be very careful if you value your lives! ⁴⁰  Do not carry any loads ⁴¹  in through ⁴²  the gates of Jerusalem on the Sabbath day. 17:22 Do not carry any loads out of your houses or do any work on the Sabbath day. ⁴³  But observe the Sabbath day as a day set apart to the Lord, ⁴⁴  as I commanded your ancestors. ⁴⁵  17:23 Your ancestors, ⁴⁶  however, did not listen to me or pay any attention to me. They stubbornly refused ⁴⁷  to pay attention or to respond to any discipline.’ 17:24 The Lord says, ⁴⁸  ‘You must make sure to obey me. You must not bring any loads through the gates of this city on the Sabbath day. You must set the Sabbath day apart to me. You must not do any work on that day. 17:25 If you do this, ⁴⁹  then the kings and princes who follow in David’s succession ⁵⁰  and ride in chariots or on horses will continue to enter through these gates, as well as their officials and the people of Judah and the citizens of Jerusalem. ⁵¹  This city will always be filled with people. ⁵²  17:26 Then people will come here from the towns in Judah, from the villages surrounding Jerusalem, from the territory of Benjamin, from the western foothills, from the southern hill country, and from the southern part of Judah. They will come bringing offerings to the temple of the Lord: burnt offerings, sacrifices, grain offerings, and incense along with their thank offerings. ⁵³  17:27 But you must obey me and set the Sabbath day apart to me. You must not carry any loads in through ⁵⁴  the gates of Jerusalem on the Sabbath day. If you disobey, I will set the gates of Jerusalem on fire. It will burn down all the fortified dwellings in Jerusalem and no one will be able to put it out.’”

[20:10]  ¹ tn The phrase “on it” has been supplied for clarity.

[20:10]  ² sn The wife is omitted in the list, not that she was considered unimportant, nor that she was excluded from the rest, but rather in reflecting her high status. She was not man’s servant, not lesser than the man, but included with the man as an equal before God. The “you” of the commandments is addressed to the Israelites individually, male and female, just as God in the Garden of Eden held both the man and the woman responsible for their individual sins (see B. Jacob, Exodus, 567-68).

[20:10]  ³ sn The Sabbath day was the sign of the Sinaitic Covenant. It required Israel to cease from ordinary labors and devote the day to God. It required Israel to enter into the life of God, to share his Sabbath. It gave them a chance to recall the work of the Creator. But in the NT the apostolic teaching for the Church does not make one day holier than another, but calls for the entire life to be sanctified to God. This teaching is an application of the meaning of entering into the Sabbath of God. The book of Hebrews declares that those who believe in Christ cease from their works and enter into his Sabbath rest. For a Christian keeping Saturday holy is not a requirement from the NT; it may be a good and valuable thing to have a day of rest and refreshment, but it is not a binding law for the Church. The principle of setting aside time to worship and serve the Lord has been carried forward, but the strict regulations have not.

[31:15]  ⁴ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

[31:15]  ⁵ tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.

[31:15]  ⁶ tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.

[35:2]  ⁷ tn This is an adverbial accusative of time.

[35:2]  ⁸ tn The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”

[35:2]  ⁹ sn See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.

[35:3]  ¹⁰ sn Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.

[35:3]  ¹¹ tn Heb “dwelling places”; KJV, ASV “habitations.”

[35:3]  ¹² sn The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1-11) prior to the Sabbath laws (31:12-18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1-3) before the filling of the Spirit material (35:4-36:7).

[15:32]  ¹³ tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.

[15:32]  ¹⁴ sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.

[15:35]  ¹⁵ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[15:36]  ¹⁶ tn Heb “stoned him with stones, and he died.”

[13:16]  ¹⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[13:16]  ¹⁸ tn The words “of all places” are not in the Hebrew text but have been supplied in the translation to indicate the emphasis on Jerusalem.

[13:18]  ¹⁹ tn Heb “your fathers.”

[13:19]  ²⁰ tn Heb “the gates of Jerusalem grew dark.”

[13:19]  ²¹ tn Heb “said” (so also in v. 22).

[13:19]  ²² tn Heb “caused to stand.”

[13:21]  ²³ tn The Hebrew text includes the words “to them,” but they have been excluded from the translation for stylistic reasons.

[13:21]  ²⁴ tn Heb “I will send a hand on you.”

[13:21]  ²⁵ sn This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted.

[56:2]  ²⁶ tn Heb “blessed is the man who does this.”

[56:2]  ²⁷ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ²⁸ tn Heb and who keeps his hand from doing any evil.”

[56:4]  ²⁹ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[56:6]  ³⁰ tn Heb “who attach themselves to.”

[56:6]  ³¹ tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”

[58:13]  ³² tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.

[58:13]  ³³ tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ³⁴ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ³⁵ tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ³⁶ tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).

[58:13]  ³⁷ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).

[17:20]  ³⁸ tn The words “As you stand there” are not in the text but are implicit in the connection. They are supplied in the translation for clarity.

[17:20]  ³⁹ tn Heb “Listen to the word of the Lord, kings of Judah…Jerusalem who enter through these gates.” This sentence has been restructured to avoid a long complex English sentence and to put “Listen to what the Lord says” closer to the content of what he says.

[17:21]  ⁴⁰ tn Heb “Be careful at the risk of your lives.” The expression with the preposition בְּ (bet) is unique. Elsewhere the verb “be careful” is used with the preposition לְ (lamed) in the sense of the reflexive. Hence the word “soul” cannot be simply reflexive here. BDB 1037 s.v. שָׁמַר Niph.1 understands this as a case where the preposition בְּ introduces the cost or price (cf. BDB 90 s.v. בּ III.3.a).

[17:21]  ⁴¹ sn Comparison with Neh 13:15-18 suggests that these loads were merchandise or agricultural produce which were being brought in for sale. The loads that were carried out of the houses in the next verse were probably goods for barter.

[17:21]  ⁴² tn Heb “carry loads on the Sabbath and bring [them] in through.” The two verbs “carry” and “bring in” are an example of hendiadys (see the note on “Be careful…by carrying”). This is supported by the next line where only “carry out” of the houses is mentioned.

[17:22]  ⁴³ tn Heb “Do not carry any loads out of your houses on the Sabbath day and do not do any work.” Translating literally might give the wrong impression that they were not to work at all. The phrase “on the Sabbath day” is, of course, intended to qualify both prohibitions.

[17:22]  ⁴⁴ tn Heb “But sanctify [or set apart as sacred] the Sabbath day.” The idea of setting it apart as something sacred to the Lord is implicit in the command. See the explicit statements of this in Exod 20:10; 31:5; 35:2; Lev 24:8. For some readers the idea of treating the Sabbath day as something sacred won’t mean much without spelling the qualification out specifically. Sabbath observance was not just a matter of not working.

[17:22]  ⁴⁵ tn Heb “fathers.”

[17:23]  ⁴⁶ tn Heb “They.” The antecedent is spelled out to avoid any possible confusion.

[17:23]  ⁴⁷ tn Heb “They hardened [or made stiff] their neck so as not to.”

[17:24]  ⁴⁸ tn Heb “Oracle of the Lord.”

[17:25]  ⁴⁹ tn Heb “If you will carefully obey me by not bringing…and by sanctifying…by not doing…, then kings will….” The structure of prohibitions and commands followed by a brief “if” clause has been used to break up a long condition and consequence relationship which is contrary to contemporary English style.

[17:25]  ⁵⁰ tn Heb “who sit [or are to sit] on David’s throne.”

[17:25]  ⁵¹ tn Heb “There will come through the gates of this city the kings and princes…riding in chariots and on horses, they and their officials…” The structure of the original text is broken up here because of the long compound subject which would make the English sentence too long. The term “princes” is often omitted as a supposed double writing of the word that follows it and looks somewhat like it (the Hebrew reads here וְשָׂרִים יֹשְׁבִים, vÿsarim yoshÿvim) or the same word which occurs later in the verse and is translated “officials” (the word can refer to either). It is argued that “princes” are never said to sit on the throne of David (translated here “follow in the succession of David”). However, the word is in all texts and versions and the concept of sitting on the throne of someone is descriptive of both past, present, and future and is even used with the participle in a proleptic sense of “the one who is to sit on the throne” (cf. Exod 11:5; 12:29).

[17:25]  ⁵² tn Heb “will be inhabited forever.”

[17:26]  ⁵³ tn Heb “There will come from the cities of Judah and from the environs of Jerusalem and from…those bringing…incense and those bringing thank offerings.” This sentence has been restructured from a long complex original to conform to contemporary English style.

[17:27]  ⁵⁴ tn Heb “carry loads on the Sabbath and bring [them] in through.” The translation treats the two verbs “carry” and “bring in” are an example of hendiadys (see the note on “through” in 17:21).