Leviticus 19:3 commands observing Sabbaths alongside honoring parents, reinforcing the Sabbath law here.

In Leviticus 16:29, the Day of Atonement is also a 'Sabbath of solemn rest', using the same language for a different holy day.

Exodus 34:21 repeats the six‑day work, seventh‑day rest command, emphasizing rest even during plowing and harvest.

Isaiah 56:2 pronounces blessing on those who keep the Sabbath from pollution, applying the Leviticus command to all who follow God.

Isaiah 58:13 describes true Sabbath observance as turning from pleasure and calling it a delight, a positive interpretation.

Deuteronomy 5:13 is part of the Ten Commandments, repeating the six‑day labor and rest command as a covenant duty.

Exodus 35:3 adds a specific prohibition: do not kindle fire on the Sabbath, extending the rest command.

Exodus 35:2 repeats the Sabbath command and adds the death penalty for violators, reinforcing its severity.

Exodus 31:15 imposes the death penalty for Sabbath work, underscoring the severity of the Sabbath command in Leviticus 23:3.

Luke 13:14 shows a synagogue ruler citing the six‑day work command to argue against healing on the Sabbath.

Exodus 23:12 adds a humanitarian reason for Sabbath—rest for animals and servants—expanding on Leviticus 23:3.

Exodus 20:8-11 contains the Ten Commandments' Sabbath law, which Leviticus 23:3 reiterates within the festival calendar.

Luke 23:56 reports that the women rested on the Sabbath according to the commandment, directly obeying Leviticus 23:3.

Exodus 16:29 emphasizes Sabbath rest by instructing people to stay in place, complementing Leviticus 23:3's work prohibition.

Exodus 16:23 gives the first Sabbath instruction regarding manna, establishing the pattern Leviticus 23:3 formalizes.

Colossians 2:16 directly references OT Sabbath laws, instructing believers not to be judged by them, contrasting with the commanded observance here.

In Jeremiah 17:22, the prohibition against carrying burdens on the Sabbath expands the no-work command, reinforcing Sabbath holiness.

In Genesis 2:3, God blesses the seventh day at creation, providing the foundational pattern for the Sabbath command here.

In Exodus 31:13, the Sabbath is called a sign between God and Israel, adding covenantal significance to the rest command.

In Exodus 16:30, the people rest on the seventh day after the manna miracle, illustrating the Sabbath observance later codified.

Isaiah 56:6 extends Sabbath keeping to foreigners who join the Lord, broadening the scope of the command.

In Ezekiel 20:12, the Sabbath is reiterated as a sign of the covenant, echoing the covenantal purpose behind the rest command.

In Nehemiah 10:31, the community pledges to avoid buying on the Sabbath, applying the no-work rule to commerce.

In Numbers 28:25, the seventh day of Unleavened Bread has a holy convocation and no work, mirroring the weekly Sabbath command.

In Exodus 12:16, a holy convocation with no work is commanded for the first day of Unleavened Bread, paralleling the Sabbath rule.