Exodus 31:17 provides the creation rationale for the Sabbath command in verse 15: a sign between God and Israel.

Exodus 16:23 introduces the Sabbath as a day of rest in the manna narrative, the first occurrence of Sabbath observance.

Exodus 16:26 establishes the six-day gathering pattern for manna, prefiguring the later Sabbath command to rest on the seventh day.

Exodus 20:9 states the same six-day work command from the Decalogue, reinforcing the Sabbath law given at Sinai.

Exodus 20:10 gives the original Sabbath command; this verse adds the death penalty for violating it.

Exodus 34:21 repeats the six-day work, seventh-day rest command with added emphasis on resting even during plowing and harvest.

Exodus 23:12 gives a similar Sabbath law with a humanitarian focus; this verse adds the death penalty for violation.

Hebrews 4:9 interprets the Sabbath rest as a type of the spiritual rest available through Christ.

Genesis 2:2 records God resting on the seventh day, the foundation for the Sabbath command given here.

Luke 23:56 shows the women resting on the Sabbath, directly obeying the commandment stated here.

Luke 13:14 records a ruler quoting the six-day work command to oppose healing on the Sabbath, citing this law.

Numbers 15:32-36 narrates the stoning of a man gathering sticks on the Sabbath, applying the death penalty commanded here.

Leviticus 23:3 reiterates the same Sabbath command in the context of holy convocations, underscoring its importance.

Numbers 15:35 is the specific divine sentence to stone the Sabbath-breaker, directly executing the penalty stated here.

In Matthew 12:2, the Pharisees cite this Sabbath work prohibition to accuse Jesus' disciples of breaking it.

Mark 2:24 records the same Pharisee accusation, citing this law against plucking grain on the Sabbath.

Luke 6:2 likewise quotes this Sabbath law when the Pharisees challenge Jesus about his disciples' actions.

Jeremiah 17:24-27 warns Jerusalem to keep the Sabbath holy, reaffirming the command and its consequences from this verse.

Leviticus 16:31 calls the Day of Atonement a 'sabbath of rest', using the same phrasing as this verse.

Ezekiel 46:1 prescribes opening the temple gate on the Sabbath, applying the Sabbath principle to temple worship.

Leviticus 23:32 uses the same phrase 'sabbath of rest' for the Day of Atonement, echoing this verse's language.