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PARALLEL HISTORY BIBLE - Exodus 16:26
CHAPTERS: Exodus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40 
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LXX- Greek Septuagint - Exodus 16:26 εξ 1537 1803 ημερας 2250 συλλεξετε τη 3588 δε 1161 ημερα 2250 τη 3588 εβδομη 1442 σαββατα 4521 οτι 3754 ουκ 3756 εσται 2071 5704 εν 1722 1520 αυτη 846 3778
Douay Rheims Bible Gather it six days: but on the seventh day is the sabbath of the Lord, therefore it shall not be found.
King James Bible - Exodus 16:26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.
World English Bible Six days you shall gather it, but on the seventh day is the Sabbath. In it there shall be none."
World Wide Bible Resources
Exodus 16:26
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-01 viii.iv.xix Pg 5
Ezek. xx. 12.
Anf-01 ix.vi.xvii Pg 3
Ezek. xx. 12. And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985 3985
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-03 iv.ix.iv Pg 5
See Ex. xx. 8–; 11 and xii. 16 (especially in the LXX.). always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, “Your sabbaths my soul hateth;”1189 1189
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 v.iv.iii.xxi Pg 3
Ex. xx. 9, 10. For it says, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” What work? Of course your own. The conclusion is, that from the Sabbath-day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms2960 2960 Figuras. of all the Creator’s proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters2961 2961 De absolutis. by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath’s prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath-day was punished with death. For it was his own work which he did; and this2962 2962 [He was not punished for gathering sticks, but for setting an example of contempt of the Divine Law.] the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God’s, which they executed, and that too, from His express commandment.
Anf-03 v.iv.v.xii Pg 27
It is impossible to say where Tertullian got this reading. Perhaps his LXX. copy might have had (in Ex. xx. 10): Οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον σου, instead of συ; every clause ending in σου, which follows in that verse. No critical authority, however, now known warrants such a reading. [It is probably based inferentially on verse 9, “all thy work.”] it restricts the prohibition to human work—which every one performs in his own employment or business—and not to divine work. Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”3878 3878
Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-01 vi.ii.xv Pg 3
Ex. xx. 8; Deut. v. 12. And He says in another place, “If my sons keep the Sabbath, then will I cause my mercy to rest upon them.”1656 1656
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-03 iv.ix.iv Pg 14
See Ex. xx. 8; Deut. v. 12, 15: in LXX.
Anf-01 ix.vi.xvii Pg 2
Gen. xvii. 9–11. This same does Ezekiel the prophet say with regard to the Sabbaths: “Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them.”3984 3984
Anf-01 viii.iv.xix Pg 5
Ezek. xx. 12.
Anf-01 ix.vi.xvii Pg 3
Ezek. xx. 12. And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985 3985
Anf-01 vi.ii.xv Pg 5
Gen. ii. 2. The Hebrew text is here followed, the Septuagint reading “sixth” instead of “seventh.” Attend, my children, to the meaning of this expression, “He finished in six days.” This implieth that the Lord will finish all things in six thousand years, for a day is1658 1658 Cod. Sin. reads “signifies.” with Him a thousand years. And He Himself testifieth,1659 1659 Cod. Sin. adds, “to me.” saying, “Behold, to-day1660 1660 Cod. Sin. reads, “The day of the Lord shall be as a thousand years.” will be as a thousand years.”1661 1661
Anf-01 ix.vii.xxix Pg 9
Gen. ii. 2. This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years;4696 4696
Anf-01 viii.iv.xix Pg 4
[They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, Gen. viii. 10; 12.] were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, ‘That ye may know that I am God who redeemed you.’1993 1993
Anf-01 ix.iv.xi Pg 28
Ps. xcv. 4. The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, “Glory to God in the highest, and in earth peace,” they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: “The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them.”3419 3419
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-02 vi.ii.ix Pg 11.1
1558 Cod. Sin. has, “that we might hear the word, and not only believe,” plainly a corrupt text. For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them.1559 1559 Cod. Sin., at first hand, has “slew them,” but is corrected as above. He saith to them, “These things saith the Lord your God”—(here1560
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Treasury of Scriptural Knowledge, Chapter 16VERSE (26) - Ex 20:9-11 De 5:13 Eze 46:1 Lu 13:14
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