Exodus 20:9 gives the six-day work command from the Decalogue, which is restated in Exodus 35:2 as part of the Sabbath law.

Exodus 20:10 prohibits work on the seventh day, identical to the Sabbath rest commanded in Exodus 35:2.

Exodus 23:12 repeats the Sabbath rest command with a humanitarian reason, paralleling the same command in Exodus 35:2.

Exodus 31:13-16 establishes the Sabbath as a sign and includes the death penalty, which Exodus 35:2 directly echoes.

Exodus 34:21 repeats the six-days-work, seventh-day-rest command, reinforcing the Sabbath law without the death penalty detail.

Exodus 16:5 shows God providing double manna on the sixth day so the people could rest on the Sabbath — the practical application of this command.

Exodus 31:14 gives the same Sabbath command with death penalty — a parallel passage from the same legal code.

Exodus 12:16 commands no work on holy days of Unleavened Bread, similar to the Sabbath rest here.

Deuteronomy 5:12-15 adds the reason for Sabbath—remembering slavery in Egypt—to the same command found here in Exodus.

John 5:16 shows Jewish leaders persecuting Jesus for healing on the Sabbath, applying the prohibition from Exodus 35:2 against work.

In Luke 13:15, Jesus points out that even the strict allow necessary work on the Sabbath, contrasting the rigid interpretation of this command.

In Luke 13:14, the synagogue leader quotes this six-days-work principle to accuse Jesus, showing a legalistic application of the Sabbath law.

Numbers 15:32-36 records the execution of the death penalty for Sabbath-breaking, fulfilling the command here in Exodus 35:2.

Leviticus 23:3 restates the Sabbath command as a holy convocation, echoing the same rest requirement from Exodus 35:2.

Genesis 2:3 establishes the seventh day as holy because God rested — the basis for the Sabbath command here.

Deuteronomy 5:13 repeats the Sabbath commandment from the Decalogue, the basis for the rest requirement here.

In Ezekiel 20:12, the Sabbath is described as a sign between God and Israel, revealing its covenant purpose beyond mere rest.

In Matthew 12:2, Pharisees cite this Sabbath law to accuse Jesus' disciples, showing a legalistic interpretation.

In Mark 2:24, Pharisees reference this Sabbath law to challenge Jesus, highlighting the conflict over Sabbath observance.

In Luke 6:2, Pharisees quote this Sabbath law to criticize Jesus' disciples, paralleling the other synoptic accounts.

In Luke 23:56, the women rest on the Sabbath according to this commandment, showing faithful obedience even in grief.

Leviticus 16:31 calls the Day of Atonement a Sabbath of solemn rest, echoing the same language of rest used here.

Hebrews 10:28 refers to the death penalty under the Mosaic law, echoing the same penalty for Sabbath-breaking here.

Nehemiah 13:15 records Sabbath violations and Nehemiah's rebuke, showing later enforcement of this command.