Kejadian 2:3

2:3 God blessed the seventh day and made it holy ¹  because on it he ceased all the work that he ²  had been doing in creation. ³ 

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ⁴  he is giving you food for two days on the sixth day. Each of you stay where you are; ⁵  let no one ⁶  go out of his place on the seventh day.”

Keluaran 20:8-11

20:8 “Remember ⁷  the Sabbath ⁸  day to set it apart as holy. ⁹  20:9 For six days ¹⁰  you may labor ¹¹  and do all your work, ¹²  20:10 but the seventh day is a Sabbath to the Lord your God; on it ¹³  you shall not do any work, you, ¹⁴  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. ¹⁵  20:11 For in six days the Lord made the heavens and the earth and the sea and all that is in them, and he rested on the seventh day; therefore the Lord blessed the Sabbath day and set it apart as holy.

Yehezkiel 20:12

20:12 I also gave them my Sabbaths ¹⁶  as a reminder of our relationship, ¹⁷  so that they would know that I, the Lord, sanctify them. ¹⁸ 

Yehezkiel 20:20

20:20 Treat my Sabbaths as holy ¹⁹  and they will be a reminder of our relationship, ²⁰  and then you will know that I am the Lord your God.”

[2:3]  ¹ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ² tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ³ tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[16:29]  ⁴ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ⁵ tn Heb “remain, a man where he is.”

[16:29]  ⁶ tn Or “Let not anyone go” (see GKC 445 §138.d).

[20:8]  ⁷ tn The text uses the infinitive absolute זָכוֹר (zakhor) for the commandment for the Sabbath day, which is the sign of the Sinaitic Covenant. The infinitive absolute functions in place of the emphatic imperative here (see GKC 346 §113.bb); the absolute stresses the basic verbal idea of the root – remembering. The verb includes the mental activity of recalling and pondering as well as the consequent actions for such remembering.

[20:8]  ⁸ tn The word “Sabbath” is clearly connected to the verb שָׁבַת (shavat, “to cease, desist, rest”). There are all kinds of theories as to the origin of the day, most notably in the Babylonian world, but the differences are striking in so far as the pagan world had these days filled with magic. Nevertheless, the pagan world does bear witness to a tradition of a regular day set aside for special sacrifices. See, for example, H. W. Wolff, “The Day of Rest in the Old Testament,” LTQ 7 (1972): 65-76; H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; and M. Tsevat, “The Basic Meaning of the Biblical Sabbath,” ZAW 84 (1972): 447-59.

[20:8]  ⁹ tn The Piel infinitive construct provides the purpose of remembering the Sabbath day – to set it apart, to make it distinct from the other days. Verses 9 and 10 explain in part how this was to be done. To set this day apart as holy taught Israel the difference between the holy and the profane, that there was something higher than daily life. If an Israelite bent down to the ground laboring all week, the Sabbath called his attention to the heavens, to pattern life after the Creator (B. Jacob, Exodus, 569-70).

[20:9]  ¹⁰ tn The text has simply “six days,” but this is an adverbial accusative of time, answering how long they were to work (GKC 374 §118.k).

[20:9]  ¹¹ tn The imperfect tense has traditionally been rendered as a commandment, “you will labor.” But the point of this commandment is the prohibition of work on the seventh day. The permission nuance of the imperfect works well here.

[20:9]  ¹² tn This is the occupation, or business of the work week.

[20:10]  ¹³ tn The phrase “on it” has been supplied for clarity.

[20:10]  ¹⁴ 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]  ¹⁵ 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.

[20:12]  ¹⁶ sn Ezekiel’s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law (Jer 17).

[20:12]  ¹⁷ tn Heb “to become a sign between me and them.”

[20:12]  ¹⁸ tn Or “set them apart.” The last phrase of verse 12 appears to be a citation of Exod 31:13.

[20:20]  ¹⁹ tn Or “set apart my Sabbaths.”

[20:20]  ²⁰ tn Heb “and they will become a sign between me and you.”