Exodus 23:11
9 “You must not oppress a resident foreigner, since you know the life of a foreigner, for you were foreigners in the land of Egypt. 10 “For six years you are to sow your land and gather in its produce. 11 But in the seventh year 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 field may eat; you must do likewise with your vineyard and your olive grove. 12 For 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 the resident foreigner may refresh themselves. 13 “Pay attention to do everything I have told you, and do not even mention the names of other gods—do not let them be heard on your lips.
Nehemiah 10:31
29 hereby participate with their colleagues the town leaders and enter into a curse and an oath to adhere to the law of God which was given through Moses the servant of God, and to obey carefully all the commandments of the Lord our Lord, along with his ordinances and his statutes. 30 “We will not give our daughters in marriage to the neighboring peoples, and we will not take their daughters in marriage for our sons. 31 We will not buy on the Sabbath or on a holy day from the neighboring peoples who bring their wares and all kinds of grain to sell on the Sabbath day. We will let the fields lie fallow every seventh year, and we will cancel every loan. 32 We accept responsibility for fulfilling the commands to give one-third of a shekel each year for the work of the temple of our God, 33 for the loaves of presentation and for the regular grain offerings and regular burnt offerings, for the Sabbaths, for the new moons, for the appointed meetings, for the holy offerings, for the sin offerings to make atonement for Israel, and for all the work of the temple of our God.
Notes and References
"... Nehemiah 9:38-10:40, the final part of the third episode, narrates a compact signed and sealed by the procurator, princes and clerics, and also sworn to by laymen, other clerics and cult personnel. This ‘binding agreement’ can, according to Throntveit (1992:108), be seen ‘as a return to the faithfulness of Abraham and the covenant relationship that his return implied’. It also refers to the (written) Torah (Nehemiah 10:30, 35, 37) and deals with religious issues separately and in relation to economic ones, and includes exegetical features (compare Fishbane 1985:131 n. 67). There is a pronounced Deuteronomic tone of the Law in this agreement. The general stipulation to which the people bind themselves is strongly Deuteronomic (compare Throntveit 1992:108). ‘Walk in God’s law’ uses the same type of language as Deuteronomy 8:6 and the expression ‘to observe and do all the commandments’ reminds one of Deuteronomy 28:15. This pact of Nehemiah 10 was a subsequent ratification and codification of the ad hoc measures discharged by Nehemiah during the course of his procuratorship ... Like Deuteronomy it expanded older legal materials without identifying them by way of citation or any other formal way. Nehemiah 10:32b is presented as part of the compact sworn in Nehemiah 9:38-10:40. It combines the law of sabbatical land release in Exodus 23:11 with release of debt in Deuteronomy 15:1-2. It does not, however, resolve the textual contradiction inherent in these two versions of sabbatical law according to Fishbane ..."
Venter, P.M. Canon, Intertextuality and History in Nehemiah: 7:72b-10:40 (pp. 1-8) HTS Teologiese Studies/Theological Studies 65(1), 2009