the Second Week after Easter
Click here to join the effort!
Read the Bible
Revised Standard Version
Exodus 20:11
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- DailyParallel Translations
for in six days the LORD made heaven and eretz, the sea, and all that is in them, and rested the seventh day; therefore the LORD blessed the day of Shabbat, and made it holy.
For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
because in six days Yahweh made the heavens and the earth, the sea and all that is in them, and on the seventh day he rested. Therefore Yahweh blessed the seventh day and consecrated it.
The reason is that in six days the Lord made everything—the sky, the earth, the sea, and everything in them. On the seventh day he rested. So the Lord blessed the Sabbath day and made it holy.
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.
"For in six days the LORD made the heavens and the earth, the sea and everything that is in them, and He rested (ceased) on the seventh day. That is why the LORD blessed the Sabbath day and made it holy [that is, set it apart for His purposes].
"For in six days the LORD made the heavens and the earth, the sea and everything that is in them, and He rested on the seventh day; for that reason the LORD blessed the Sabbath day and made it holy.
For in sixe dayes the Lord made the heauen and the earth, the sea, and all that in them is, and rested the seuenth day: therefore the Lorde blessed the Sabbath day, and hallowed it.
For in six days Yahweh made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore Yahweh blessed the sabbath day and made it holy.
In six days I made the sky, the earth, the oceans, and everything in them, but on the seventh day I rested. That's why I made the Sabbath a special day that belongs to me.
For in six days, Adonai made heaven and earth, the sea and everything in them; but on the seventh day he rested. This is why Adonai blessed the day, Shabbat, and separated it for himself.
For in six days Jehovah made the heavens and the earth, the sea, and all that is in them, and rested on the seventh day; therefore Jehovah blessed the sabbath day, and hallowed it.
That is because the Lord worked six days and made the sky, the earth, the sea, and everything in them. And on the seventh day, he rested. In this way the Lord blessed the Sabbath—the day of rest. He made that a very special day.
For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
For in six days the LORD made heaven and earth, the seas, and all things that are in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and sanctified it.
In six days I, the Lord , made the earth, the sky, the seas, and everything in them, but on the seventh day I rested. That is why I, the Lord , blessed the Sabbath and made it holy.
For the Lord made the heavens and the earth, the sea, and everything in them in six days; then he rested on the seventh day. Therefore the Lord blessed the Sabbath day and declared it holy.
For in six days Jehovah made the heavens and the earth, the sea, and all which is in them, and He rested on the seventh day; on account of this Jehovah blessed the sabbath day and sanctified it.
For in sixe dayes the LORDE made heauen and earth, and the see, and all that therin is, and rested vpon the seuenth daye: therfore the LORDE blessed the seuenth daye, & halowed it.
for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day, and hallowed it.
For in six days the Lord made heaven and earth, and the sea, and everything in them, and he took his rest on the seventh day: for this reason the Lord has given his blessing to the seventh day and made it holy.
For in sixe dayes the Lorde made heauen and earth, the sea, and all that in them is, and rested the seuenth day: wherfore the Lorde blessed the seuenth day, and halowed it.
Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.
For in sixe dayes the Lord made heauen and earth, the sea, and all that in them is, and rested the seuenth day: wherefore the Lord blessed the Sabbath day, and halowed it.
For in six days the Lord made the heaven and the earth, and the sea and all things in them, and rested on the seventh day; therefore the Lord blessed the seventh day, and hallowed it.
for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.
For in six days the LORD made the heavens and the earth and the sea and all that is in them, but on the seventh day He rested. Therefore the LORD blessed the Sabbath day and set it apart as holy.
for in sixe dayes God made heuene and erthe, the see, and alle thingis that ben in tho, and restide in the seuenthe dai; herfor the Lord blesside the `dai of the sabat, and halewide it.
for six days hath Jehovah made the heavens and the earth, the sea, and all that [is] in them, and resteth in the seventh day; therefore hath Jehovah blessed the Sabbath-day, and doth sanctify it.
for in six days Yahweh made heaven and earth, the sea, and all that in them is, and rested the seventh day: therefore Yahweh blessed the Sabbath day, and hallowed it.
For [in] six days the LORD made heaven and earth, the sea, and all that [is] in them, and rested the seventh day: wherefore the LORD blessed the sabbath-day, and hallowed it.
for in six days Yahweh made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore Yahweh blessed the Sabbath day, and made it holy.
For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.
For in six days the Lord made the heavens, the earth, the sea, and everything in them; but on the seventh day he rested. That is why the Lord blessed the Sabbath day and set it apart as holy.
For in six days the Lord made the heavens, the earth, the sea and all that is in them. And He rested on the seventh day. So the Lord gave honor to the Day of Rest and made it holy.
For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it.
For, in six days, did Yahweh make the heavens and the earth, and the sea - and all that in them is, and rested on the seventh day, - for this cause, Yahweh blessed the sabbath day and hallowed it.
For in six days the Lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day: therefore the Lord blessed the seventh day, and sanctified it.
"For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Exodus 31:17, Genesis 2:2, Genesis 2:3, Psalms 95:4-7, Mark 2:27, Mark 2:28, Acts 20:7
Reciprocal: Genesis 1:1 - God Genesis 1:31 - and the Genesis 2:1 - Thus Exodus 29:1 - hallow them 1 Kings 9:3 - I have hallowed Psalms 102:25 - General Psalms 146:6 - the sea Isaiah 48:13 - hand Jeremiah 27:5 - made Jeremiah 32:17 - thou Ezekiel 20:20 - General Acts 7:50 - General Hebrews 4:3 - the works Hebrews 4:4 - God Revelation 4:11 - for thou Revelation 10:5 - lifted Revelation 14:7 - worship
Cross-References
and when the Egyptians see you, they will say, 'This is his wife'; then they will kill me, but they will let you live.
From there Abraham journeyed toward the territory of the Negeb, and dwelt between Kadesh and Shur; and he sojourned in Gerar.
Now Abim'elech had not approached her; so he said, "Lord, wilt thou slay an innocent people?
He said, "Do not lay your hand on the lad or do anything to him; for now I know that you fear God, seeing you have not withheld your son, your only son, from me."
When the men of the place asked him about his wife, he said, "She is my sister"; for he feared to say, "My wife," thinking, "lest the men of the place should kill me for the sake of Rebekah"; because she was fair to look upon.
On the third day Joseph said to them, "Do this and you will live, for I fear God:
The former governors who were before me laid heavy burdens upon the people, and took from them food and wine, besides forty shekels of silver. Even their servants lorded it over the people. But I did not do so, because of the fear of God.
There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, one who feared God, and turned away from evil.
And he said to man, 'Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.'"
Have they no knowledge, all the evildoers who eat up my people as they eat bread, and do not call upon the LORD?
Gill's Notes on the Bible
For in six days the Lord made heaven and earth, the sea,
and all that in them is, c] And of which six days, and of the several things made in each of them, see the notes on the first chapter of Genesis:
and resteth the seventh day: which does not suppose labour, attended with weariness and fatigue for the Creator of the ends of the earth fainteth not, neither is weary, Isaiah 40:28 nor ease and refreshment from it, but only a cessation from the works of creation, they being finished and completed, though not from the works of Providence, in which he is continually concerned: now this circumstance, before recorded in the history of the creation, is wisely improved to engage an attention to this command, and to the observation of it; there being an analogy between the one and the other, that as God worked six days, and, having done his work completely, ceased from it and rested, so it was fit and proper, that as the Israelites had six days allowed them to labour in, and do all their work, they should rest on the seventh, they and all that belonged to them, or had any connection with them:
wherefore the Lord blessed the sabbath, and hallowed it: he separated it from all other days of the week, and set it apart for holy use and service, by obliging his people to cease from all work on it, and to give up themselves to the exercises of religion, as hearing, reading the word, prayer, praise, c. and he blessed it with his presence, and with the communications of his grace, as he still continues to do, whatsoever day his people make use of for his worship and service. The note of Jarchi is,
"he blessed it with manna, by giving double bread on the sixth, and sanctified it by manna, that it might not descend on it''
so that there was a provision made for it, which was blessing it; and it was distinguished from all other days, no manna falling on it, which was the sanctification of it; and all showed it to be a day the Lord had a particular regard to, and that it was to be a day of rest, and exemption from labour.
(This verse shows that the days in the first chapter of Genesis were real twenty four hour days. For you compare like things to like. Just as God worked six days and rested on the seventh, so the Israelites were to do also. The comparison would make no sense if the days were "seven ages" or were "seven ages" that overlapped each other (Day Age Theory) or if there was a huge gap between the days (Gap Theory). These are modern compromises to accomodate the alleged geological ages with the Biblical account of creation.
Further this verse allows one to determine the age of the universe. Using the biblical geneologies Bishop Ussher determined the date of creation to be 4004 B.C. Although this may be off by one or two percent, it is a very accurate estimate based on biblical revelation not man's speculation. Editor.)
Barnes' Notes on the Bible
The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4. It literally means “the Ten Words.” The Ten Commandments are also called the law, even the commandment Exodus 24:12, the words of the covenant Exodus 34:28, the tables of the covenant Deuteronomy 9:9, the covenant Deuteronomy 4:13, the two tables Deuteronomy 9:10, Deuteronomy 9:17, and, most frequently, the testimony (e. g. Exodus 16:34; Exodus 25:16), or the two tables of the testimony (e. g. Exodus 31:18). In the New Testament they are called simply the commandments (e. g. Matthew 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.
Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exodus 20:12).
Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Exodus 20:1-17 and one in Deuteronomy Deuteronomy 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.
It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.
The account of the delivery of them in Exodus 19:0 and in Exodus 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exodus 34:27-28; Deuteronomy 4:13; 1 Kings 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that “God spake all these words,” and in Deuteronomy 5:4, that He “talked face to face,” in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Acts 7:53; Galatians 3:19; Hebrews 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.
Exodus 20:2
Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as “the Creator of Heaven and Earth”? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exodus 6:6-7; Exodus 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Leviticus 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Romans 13:5).
Exodus 20:3
Before me - Literally, “before my face.” The meaning is that no god should be worshipped in addition to Yahweh. Compare Exodus 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of 1 Samuel 2:25.)
Exodus 20:4
Graven image - Any sort of image is here intended.
As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Joshua 23:7 or one in any way symbolic of Yahweh (see Exodus 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exodus 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.
A jealous God - Deuteronomy 6:15; Joshua 24:19; Isaiah 42:8; Isaiah 48:11; Nahum 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exodus 34:6-7; see the note).
Visiting the iniquity of the fathers upon the children - (Compare Exodus 34:7; Jeremiah 32:18). Sons and remote descendants inherit the consequences of their fathers’ sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Leviticus 26:39; Lamentations 5:7 following) The “inherited curse” seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deuteronomy 24:16, is carried out in spiritual matters by the Supreme Judge.
Exodus 20:6
Unto thousands - unto the thousandth generation. Yahweh’s visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever. That this is the true rendering seems to follow from Deuteronomy 7:9; Compare 2 Samuel 7:15-16.
Exodus 20:7
Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, “Thou shalt not swear falsely by the name of Jehovah thy God.” The Hebrew word which answers to “in vain” may be rendered either way. The two abuses of the sacred name seem to be distinguished in Leviticus 19:12 (see Matthew 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God’s name “in vain” besets people in their common conversation with each other.
Exodus 20:8
Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Nehemiah 9:14; Ezekiel 20:10-12; Deuteronomy 5:15). The word “remember” may either be used in the sense of “keep in mind” what is here enjoined for the first time, or it may refer back to what is related in Exodus 16:22-26.
Exodus 20:10
The sabbath ... - a Sabbath to Yahweh thy God. The proper meaning of “sabbath” is, “rest after labor.” Compare Exodus 16:26.
Thy stranger that is within thy gates - Not a “stranger,” as is an unknown person, but a “lodger,” or “sojourner.” In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for “gates,” signifying not the doors of a private dwelling, but the gates of a town or camp.
Exodus 20:12
Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Romans 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exodus 21:15, Exodus 21:17; Deuteronomy 21:18-21.
That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jeremiah 35:18-19; Matthew 15:4-6; Mark 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Ephesians 6:2.
Exodus 20:13-14
Matthew 5:21-32 is the best comment on these two verses.
Exodus 20:15
The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.
Exodus 20:17
As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luke 12:15-21. But it is the root of all sins of word or deed against our neighbor James 1:14-15.
