Exodus Chapter 20 verse 8 Holy Bible

ASV Exodus 20:8

Remember the sabbath day, to keep it holy.
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BBE Exodus 20:8

Keep in memory the Sabbath and let it be a holy day.
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DARBY Exodus 20:8

Remember the sabbath day to hallow it.
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KJV Exodus 20:8

Remember the sabbath day, to keep it holy.
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WBT Exodus 20:8

Remember the sabbath-day to keep it holy.
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WEB Exodus 20:8

"Remember the Sabbath day, to keep it holy.
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YLT Exodus 20:8

`Remember the Sabbath-day to sanctify it;
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Exodus 20 : 8 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 8. - Remember the sabbath day. The institution of the sabbath dates, at any rate, from the giving of the manna (Exodus 16:23). Its primeval institution, which has been thought to be implied in Genesis 2:3, is uncertain. The word "remember" here may be simply a reference to what passed in the "wilderness of Sin" as related in Exodus 16:22-30. On the sabbath itself, both Jewish and Christian, see the comment upon that chapter.

Ellicott's Commentary

Ellicott's Commentary for English Readers(8) Remember the sabbath day.--It is pertinent to remark that this command is introduced differently from any other by the word "remember." But we cannot, therefore, conclude that the Sabbath was a primitive institution, which the Israelites were bound to have held in perpetual remembrance, since the reference may be merely to the injunction recently given in connection with the gathering of the manna. (Exodus 16:23). The Sabbath had certainly been at that time solemnly instituted, if no earlier. (See Note on. Exodus 16:25.)To keep it holy.--It had been already noted that the rest of the Sabbath was to be a "holy rest" (Exodus 16:23); but it is not quite clear what was intended by this. For the most part, the Law insists on abstinence from labour as the main element of Sabbath observance (Exodus 16:23-30; Exodus 20:9-11; Exodus 23:12; Exodus 34:21; Exodus 35:2-3; Deuteronomy 5:12-15, &c.); and it can scarcely be said to prescribe anything positive with respect to the religious employment of the day. That the morning and evening sacrifice were to be doubled might indeed suggest to a religiously-minded Israelite that his�own religious exercises and devotions should also be augmented; but the Law made no such requirement. His attendance at the morning and evening sacrifice was not required nor expected. No provision was made for his receiving religious teaching on the day; no special offerings were required from him upon it. The day became one of "languid bodily ease, relaxation, and luxury" to the bulk of the later Jews (Augustin. Enarr. in Psalms 91); but probably there were always some whom natural piety taught that, in the absence of their ordinary employments, it was intended they should devote themselves to prayer and communion with God--to meditation on "high and holy themes," such as His mercies in past time, His character, attributes, revelations of Himself, government of the world, dealings with men and nations. Thus only could the day be really "kept holy," with a positive, and not a mere negative, holiness. . . .