^23:10²³ “For six years²⁴ you are to sow your land and gather in its produce. ^23:11But in the seventh year²⁵ you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field²⁶ may eat; you must do likewise with your vineyard and your olive grove. ^23:12For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and any hired help²⁷ may refresh themselves.²⁸

^23:13“Pay attention to do²⁹ everything I have told you, and do not even mention³⁰ the names of other gods—do not let them be heard on your lips.³¹

^23:14“Three times³² in the year you must make a pilgrim feast³³ to me. ^23:15You are to observe the Feast of Unleavened Bread; seven days³⁴ you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time³⁵ you came out of Egypt. No one may appear before³⁶ me empty-handed.

^23:16“You are also to observe³⁷ the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year³⁸ when you have gathered in³⁹ your harvest⁴⁰ out of the field. ^23:17At⁴¹ three times in the year all your males will appear before the Lord God.⁴²

^23:18“You must not offer⁴³ the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning.⁴⁴

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Footnotes

23 This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10–11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14–17); God requires that his people safeguard proper worship forms (18–19).
24 Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10–12 function similarly.
25 Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).
26 Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19–20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22–23; Ezek 29:5; 34:5).
27 Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.
28 The verb is וְיִּנָּפֵשׁ (véyyinnafesh); it is related to the word usually translated “soul” or “life.”
29 The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.
30 Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.
31 Heb “mouth.” See also Ps 16:4, where David affirms his loyalty to God with this expression.
32 The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.
33 This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.
34 This is an adverbial accusative of time.
35 Heb “in it.”
36 The verb is a Niphal imperfect; the nuance of permission works well here—no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).
37 The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
38 An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.
39 An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”
40 Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced—the harvest.
41 Adverbial accusative of time: “three times” becomes “at three times.”
42 Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yéhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.
43 The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, ).
44 See N. Snaith, “Exodus 23:18 and 34:25,” 20 (1969): 533–34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (), 86–116.