TRV
Translation
King James Version
Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.
Complete Jewish Bible
"For six days, you are to work. But on the seventh day, you are to rest, so that your ox and donkey can rest, and your slave-girl's son and the foreigner be renewed.
Berean Standard Bible
For six days you are to do your work, but on the seventh day you must cease, so that your ox and your donkey may rest and the son of your maidservant may be refreshed, as well as the foreign resident.
American Standard Version
Six days thou shalt do thy work, and on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the sojourner, may be refreshed.
World English Bible Messianic
“Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may have rest, and the son of your handmaid, and the alien may be refreshed.
Geneva Bible (1599)
Sixe dayes thou shalt do thy worke, and in the seuenth day thou shalt rest, that thine oxe, and thine asse may rest, and the sonne of thy maide and the stranger may be refreshed.
Young's Literal Translation
`Six days thou dost do thy work, and on the seventh day thou dost rest, so that thine ox and thine ass doth rest, and the son of thine handmaid and the sojourner is refreshed;
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In the KJVVerse 2,157 of 31,102
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Commentary on Exodus 23 verses 10–19
10 ¶ And six years thou shalt sow thy land, and shalt gather in the fruits thereof:
11 But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.
12 Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.
13 And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.
14 Three times thou shalt keep a feast unto me in the year.
15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.
17 Three times in the year all thy males shall appear before the Lord GOD.
18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
Here is, I. The institution of the sabbatical year, Exo 23:10, Exo 23:11. Every seventh year the land was to rest; they must not plough nor sow it at the beginning of the year, and then they could not expect any great harvest at the end of the year: but what the earth did produce of itself should be eaten from hand to mouth, and not laid up. Now this was designed, 1. To show what a plentiful land that was into which God was bringing them - that so numerous a people could have rich maintenance out of the produce of so small a country, without foreign trade, and yet could spare the increase of every seventh year. 2. To remind them of their dependence upon God their great landlord, and their obligation to use the fruit of their land as he should direct. Thus he would try their obedience in a matter that nearly touched their interest. Afterwards we find that their disobedience to this command was a forfeiture of the promises, Ch2 36:21. 3. To teach them a confidence in the divine Providence, while they did their duty - that, as the sixth day's manna served for two day's meat, so the sixth year's increase should serve for two years' subsistence. Thus they must learn not to take thought for their life, Mat 6:25. If we are prudent and diligent in our affairs, we may trust Providence to furnish us with the bread of the day in its day.
II. The repetition of the law of the fourth commandment concerning the weekly sabbath, Exo 23:12. Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day.
III. All manner of respect to the gods of the heathen is here strictly forbidden, Exo 23:13. A general caution is prefixed to this, which has reference to all these precepts: In all things that I have said unto you, be circumspect. We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do; therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection: particularly, since idolatry was a sin which they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse and forget all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of reforming the play-houses), it were to be wished that the names and stories of the heathen deities, or demons rather, were not so commonly and familiarly used as they are, even with intimations of respect, and sometimes with forms of invocation. Surely we have not so learned Christ.
IV. Their solemn religious attendance on God in the place which he should choose is here strictly required, Exo 23:14-17. 1. Thrice a year all their males must come together in a holy convocation, that they might the better know and love one another, and keep up their communion as a dignified and peculiar people. 2. They must come together before the Lord (Exo 23:17) to present themselves before him, looking towards the place where his honour dwelt, and to pay their homage to him as their great Lord, from and under whom they held all their enjoyments. 3. They must feast together before the Lord, eating and drinking together, in token of their joy in God and their grateful sense of his goodness to them; for a feast is made for laughter, Ecc 10:19. O what a good Master do we serve, who has made it our duty to rejoice before him, who feasts his servants when they are in waiting! Never let religion be called a melancholy thing, when its solemn services are solemn feasts. 4. They must not appear before God empty, Exo 23:15. Some free-will offering or other they must bring, in token of their respect and gratitude to their great benefactor; and, as they were not allowed to come empty-handed, so we must not come to worship God empty-hearted; our souls must be filled with grace, with pious and devout affections, holy desires towards him, and dedications of ourselves to him, for with such sacrifices God is well-pleased. 5. The passover, pentecost, and feast of tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance: not in winter, because travelling was then uncomfortable; not in the midst of their harvest, because then they were otherwise employed; so that they had no reason to say that he made them to serve with an offering, or wearied them with incense.
V. Some particular directions are here given about the three feasts, though not so fully as afterwards. 1. As to the passover, it was not to be offered with leavened bread, for at that feast all leaven was to be cast out, nor was the fat of it to remain until the morning, lest it should become offensive, Exo 23:18. 2. At the feast of pentecost, when they were to begin their harvest, they must bring the first of their first-fruits to God, by the pious presenting of which the whole harvest was sanctified, Exo 23:19. 3. At the feast of ingathering, as it is called (Exo 23:16), they must give God thanks for the harvest-mercies they had received, and must depend upon him for the next harvest, and must not think to receive benefit by that superstitious usage of some of the Gentiles, who, it is said, at the end of their harvest, seethed a kid in its dam's milk, and sprinkled that milk-pottage, in a magical way, upon their gardens and fields, to make them more fruitful next year. But Israel must abhor such foolish customs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 23:12 is a profound expansion of the Fourth Commandment, mandating a weekly day of rest not only for the Israelite household head but also for their working animals, male and female servants, and resident aliens. This statute, embedded within the "Book of the Covenant," underscores God's deep compassion and commitment to social justice, ensuring that all beings under one's care receive necessary refreshment and relief from labor, thereby reflecting the divine pattern of rest established at creation and fostering a just and merciful society.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 23:12 employs several literary devices to convey its profound message and reinforce its legal authority. The most prominent is Repetition, as it reiterates the core principle of the Sabbath commandment first given in Exodus 20:8, reinforcing its importance and ensuring its memorability and consistent application within the legal code. This repetition also serves to emphasize the Expansion of the command's scope, moving from a general principle to specific, inclusive applications. The verse also utilizes Inclusivity as a thematic device, explicitly listing the various beneficiaries of the Sabbath rest—from the landowner to animals, servants, and strangers—creating a comprehensive picture of God's universal compassion and the broad reach of His law. Furthermore, the passage functions as a Legal Formulation, using direct, imperative language ("thou shalt do," "thou shalt rest") characteristic of biblical law, designed for clear understanding and immediate obedience. The inherent contrast between "work" and "rest" creates a subtle Antithesis, highlighting the divinely ordained rhythm of life and the distinct nature of the seventh day.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:12 profoundly reveals God's character as both sovereign Creator and compassionate Sustainer. It establishes the Sabbath not merely as a legalistic observance but as a gracious provision rooted in the very fabric of creation, mirroring God's own rest after His creative work. This divine rhythm underscores the inherent value of rest for all living beings, challenging human tendencies towards ceaseless productivity and exploitation. The verse's radical inclusivity—extending rest to animals, servants, and strangers—highlights God's unwavering commitment to justice, dignity, and the protection of the vulnerable, setting Israel apart from surrounding cultures and laying foundational principles for a just society. It teaches that true worship involves not only obedience to God but also compassionate care for His creation and for all humanity, reflecting His own merciful heart.
REFLECTION AND APPLICATION
Exodus 23:12 offers timeless wisdom for contemporary life, urging us to re-evaluate our relationship with work, rest, and our responsibility to others. In a world that often glorifies constant activity, relentless productivity, and the pursuit of endless gain, this verse serves as a divine counter-cultural mandate, reminding us that regular, intentional rest is not a luxury but a necessity for human flourishing—physically, mentally, and spiritually. It calls us to prioritize Sabbath, understanding it as a gracious gift from God designed for our refreshment and renewal, not merely an absence of labor but an opportunity to re-center ourselves on God and His purposes, recognizing our dependence on Him rather than our own efforts. Furthermore, the expansive scope of this command challenges us to consider the well-being of all those under our influence or care, whether employees, family members, or even animals. It compels us to advocate for fair labor practices, ensure adequate rest for all, and extend compassion and dignity to the marginalized and the "stranger" in our midst, embodying God's heart for justice and inclusivity in all our interactions and spheres of influence.
Questions for Reflection
FAQ
What is the significance of including animals in the Sabbath rest?
Answer: The inclusion of "thine ox and thine ass" in the Sabbath rest in Exodus 23:12 is profoundly significant. It demonstrates the comprehensive nature of God's compassion and the holistic scope of His law, extending beyond human beings to all of His creation. In an agrarian society, working animals were crucial for livelihood, but this command prevents their exploitation by mandating a day of rest for them. It reflects a divine concern for all creation, extending mercy even to beasts of burden, and teaches humanity stewardship, empathy, and responsible dominion over the earth. This principle foreshadows a broader biblical theme of creation care and the interconnectedness of all life under God's benevolent rule, where even the land itself was to observe a Sabbath rest (Leviticus 25:4).
How does this verse relate to modern work-life balance?
Answer: Exodus 23:12 provides a foundational and enduring principle for modern work-life balance. It establishes a divine rhythm of six days of work followed by one day of rest, emphasizing that rest is not merely an option or a luxury but a necessary component of a healthy, God-honoring life. In contemporary society, which often pressures individuals toward constant productivity, burnout, and an unhealthy merging of work and personal life, this verse serves as a powerful counter-cultural reminder that regular cessation from labor is essential for physical, mental, and spiritual well-being. It challenges us to intentionally set aside time for rest, renewal, and spiritual reflection, resisting the temptation to define our worth solely by our output or to neglect the needs of our bodies and souls.
Who are the "strangers" mentioned, and why are they included?
Answer: The "stranger" (Hebrew: ger, H1616) refers to a resident alien or foreigner living within the Israelite community who did not possess tribal land or the full rights of a native-born Israelite. Their inclusion in the Sabbath rest in Exodus 23:12 is a profound testament to God's commitment to social justice and radical inclusivity. It reflects Israel's own historical experience as "strangers" and enslaved people in Egypt (Deuteronomy 10:19), compelling them to extend compassion, dignity, and fair treatment to those who were often marginalized and vulnerable. This command ensures that even those without familial or tribal protection receive the dignity and refreshment of the Sabbath, underscoring God's universal concern for all humanity, regardless of their social status, ethnicity, or economic standing.
CHRIST-CENTERED FULFILLMENT
Exodus 23:12, with its emphasis on compassionate rest for all, finds its ultimate fulfillment and deepest meaning in Jesus Christ. While the Old Testament Sabbath provided a shadow of rest from physical labor and a reminder of God's completed creation, Christ embodies the true, spiritual rest for weary souls. Jesus Himself declared, "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27), liberating the Sabbath from legalistic burdens and restoring its original humanitarian and restorative purpose. He invited all who are "weary and burdened" to come to Him, promising, "and I will give you rest" (Matthew 11:28). This rest is not merely physical cessation but a spiritual peace and cessation from self-effort found in His finished work on the cross, where He bore the burden of sin and provided ultimate refreshment for our souls. The author of Hebrews speaks of a "Sabbath-rest for the people of God" (Hebrews 4:9), into which believers enter by faith in Christ, ceasing from their own efforts to earn salvation or righteousness. Thus, the compassionate provision of rest in Exodus 23:12 points forward to Jesus, who is our ultimate rest, our true refreshment, and the one who perfectly fulfills the law's intention by extending grace and dignity to all, especially the marginalized and weary. In Him, the spirit of the Sabbath, which is freedom, restoration, and life, is fully realized (Colossians 2:16-17).