Exodus 35 2

Exodus 35:2 kjv

Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

Exodus 35:2 nkjv

Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to the LORD. Whoever does any work on it shall be put to death.

Exodus 35:2 niv

For six days, work is to be done, but the seventh day shall be your holy day, a day of sabbath rest to the LORD. Whoever does any work on it is to be put to death.

Exodus 35:2 esv

Six days work shall be done, but on the seventh day you shall have a Sabbath of solemn rest, holy to the LORD. Whoever does any work on it shall be put to death.

Exodus 35:2 nlt

You have six days each week for your ordinary work, but the seventh day must be a Sabbath day of complete rest, a holy day dedicated to the LORD. Anyone who works on that day must be put to death.

Exodus 35 verses

Exodus 35 2 Meaning

Exodus 35:2 lays out the divine commandment regarding the Sabbath, declaring that after six days of work, the seventh day is to be a special day of solemn rest, consecrated to the Lord. It unequivocally states that any individual who performs work on this sacred day shall face the death penalty. This verse reiterates the importance of the Sabbath as a holy institution and underscores the severe consequences of violating this specific divine law, highlighting its profound significance in God's covenant with Israel.

Exodus 35 2 Context

This verse is presented immediately after the general introduction to the assembly and before the specific instructions for gathering materials and skilled laborers for the construction of the Tabernacle. Exodus chapter 35 details Moses summoning the entire congregation of Israel to relay God's commands regarding the offerings for the Tabernacle and its construction. The inclusion of the Sabbath commandment at the very outset of these instructions is highly significant. It serves to establish a non-negotiable boundary: even in the zealous and necessary work of building a dwelling place for God, the sanctity of the Sabbath must be upheld. Historically, this command reiterates the fourth commandment given at Sinai (Ex 20:8-11) and its dire penalty (Ex 31:14-15), emphasizing its continued relevance and paramount importance for the newly formed nation as they embark on their first major communal project for God. This emphasis served as a powerful reminder to ancient Israel that no human endeavor, however pious or necessary, supersedes the direct commands of God, especially those designed for rest and consecration to Him, setting Israel apart from surrounding cultures that had no such consistent, divinely mandated day of rest.

Exodus 35 2 Word analysis

• Six days (שֵׁשֶׁת יָמִים - sheshet yamim): Refers to the standard duration of work ordained by God, mirroring His own activity in creation. This establishes the pattern of the week.

• work (מְלָאכָה - melakhah): This Hebrew term denotes occupational activity, business, or skilled labor. It specifically encompasses the kind of work being discussed in the surrounding chapters—craftsmanship, building, and the detailed tasks involved in constructing the Tabernacle. It signifies purposeful, productive effort.

• shall be done (תֵּעָשֶׂה - te'aseh): This passive verb in Hebrew conveys a divine decree or instruction, not merely an allowance. It means that work is to be performed during these six days, highlighting God's order and design for human activity and productivity.

• but on the seventh day (וּבַיּוֹם הַשְּׁבִיעִי - uvayyom hashvi'i): The conjunction "but" marks a sharp contrast, introducing the crucial exception and transformation of the rhythm. "The seventh day" is precise, directly connecting to the pattern established in creation.

• Sabbath (שַׁבַּת - Shabbat): Derived from the verb shavat, meaning "to cease," "to stop," or "to rest." It signifies a cessation from all ordinary and professional activity. It is not just leisure, but a purposeful, mandated cessation.

• of solemn rest (שַׁבַּת שַׁבָּתוֹן - shabbat shabbaton): This is an emphatic double-construction, literally "a Sabbath of complete rest" or "a Sabbath of Sabbaths." It indicates an extraordinary and absolute cessation from work, deeply holy and set apart, requiring full observance without compromise. It conveys the deepest level of prescribed rest.

• holy (קֹדֶשׁ - qodesh): Meaning "set apart," "consecrated," or "sanctified." This day is designated for God's exclusive use and purpose. It signifies the day's special divine character, making it distinct from the other six days. Its holiness is intrinsic, given by God.

• to the Lord (לַיהוָה - la-Yahweh): Specifies the ownership and ultimate dedication of the Sabbath. It is not for personal benefit or leisure first and foremost, but belongs to Yahweh, the covenant God of Israel. This establishes its sacred, theological foundation.

• Whoever does any work (כָּל הָעֹשֶׂה בּוֹ מְלָאכָה - kol ha'oseh bo melakhah): This broad phrasing ("anyone doing work") stresses universal applicability. There are no exceptions for social status, nature of work, or personal convenience. It re-emphasizes melakhah, the purposeful, productive work that is prohibited.

• on it (בּוֹ - bo): Directly refers back to "the seventh day" or "the Sabbath," clearly indicating the temporal boundary of the prohibition.

• shall be put to death (יוּמָת - yumath): A stark and uncompromising pronouncement of capital punishment. This is a divine judgment, underscoring the extreme seriousness of violating this particular command. The passive form indicates that the execution of justice will occur, leaving no doubt about the ultimate consequence.

• Words-group Analysis:

  • "Six days work shall be done": Establishes the divine mandate for a work week, a productive rhythm given by God, echoing the creation narrative where God worked for six days. It grants legitimacy to labor within divine parameters.
  • "but on the seventh day you shall have a Sabbath of solemn rest, holy to the Lord": This phrase articulates the very essence of the Sabbath: a non-negotiable, sacred cessation from work. The emphasis on "solemn rest" (shabbat shabbaton) intensifies the quality of rest required—it's not just a day off, but a sacred, consecrated day belonging to God. Its placement within the Tabernacle construction instructions asserts the supremacy of God's command even over sacred labor.
  • "Whoever does any work on it shall be put to death": This part specifies the severe penalty. It reveals the gravity of the offense. Disregard for the Sabbath was considered a direct act of defiance against God's covenant and His authority, a fundamental breach that imperiled the entire community's relationship with God, hence meriting the highest form of penalty. It was a sign of contempt for the Giver of the law.

Exodus 35 2 Bonus section

• Sabbath as a Sign: The Sabbath served as a perpetual sign between God and the children of Israel, indicating His covenant relationship with them and His sanctifying power (Ex 31:13). It marked Israel as a distinct people from the nations around them.
• Theological Implications of Death Penalty: The extreme consequence for Sabbath violation demonstrated the profound seriousness with which God viewed this command. It underscored that rebellion against this particular statute was not merely a breach of human regulation but an act of high treason against the divine King, striking at the very core of Israel's identity and loyalty to their God. It reinforced the absolute holiness of God and His commands.
• Polemics against Pagan Practices: The Sabbath law countered the endless work cycles prevalent in ancient polytheistic societies, where labor was often dictated by agricultural calendars or continuous temple building without a mandated universal rest. The divine institution of the Sabbath demonstrated God's sovereign control over time and provided unique rest and dignity for all, including servants and animals, which was revolutionary for its time (Deut 5:14).
• Foreshadowing Christ's Rest: The ultimate fulfillment of the Sabbath is found in Christ. While the detailed ceremonial regulations of the Sabbath under the Mosaic Law are seen as shadows (Col 2:16-17), the underlying principle of cessation from our own works to enter God's rest is profound (Heb 4). Jesus Himself demonstrated what it meant to be "Lord of the Sabbath" by performing good and healing on that day, indicating that the Sabbath's purpose was to benefit humanity, not burden it with legalistic strictures.

Exodus 35 2 Commentary

Exodus 35:2 re-establishes the Sabbath commandment at a critical juncture in Israel's history—just before the monumental task of building the Tabernacle. Its prominent placement is a powerful theological statement: no endeavor, however sacred or vital, supersedes the divine law of Sabbath rest. The very fact that this foundational law, which restricts the time available for building the Tabernacle, is reiterated before the call for labor underscores God's sovereignty over time and human activity. The "six days work shall be done" indicates God's validation of productive labor but immediately sets a divine boundary. The "Sabbath of solemn rest, holy to the Lord," points to a day completely consecrated to God, a sacred pause designed not merely for physical recuperation but for spiritual devotion and communal reflection on God's nature as Creator and Deliverer. The Hebrew phrase "shabbat shabbaton" (Sabbath of solemn rest) signifies a profound and complete cessation from all professional activities, emphasizing its unparalleled sanctity.

The stringent penalty, "Whoever does any work on it shall be put to death," highlights the covenantal seriousness. In the Old Covenant, Sabbath observance was not merely a ceremonial ritual but a foundational sign of Israel's unique relationship with Yahweh and their identity as His set-apart people (Ex 31:13). Its violation was tantamount to breaking the covenant, disrespecting God's design for human flourishing and holiness. While the Mosaic covenant's penal codes are not directly applied in the New Covenant in the same legalistic way, the principle remains: honoring God's times of rest and devotion reflects true reverence for Him. The spiritual parallel in the New Testament encourages a deeper rest found in Christ's finished work, recognizing that He is Lord of the Sabbath and provides the ultimate Sabbath rest for God's people (Heb 4).