Text -- Exodus 23:1-20 (NET)

Justice

23:1 “You must not give a false report. Do not make common cause with the wicked to be a malicious witness. 23:2 “You must not follow a crowd in doing evil things; in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice, 23:3 and you must not show partiality to a poor man in his lawsuit. 23:4 “If you encounter your enemy’s ox or donkey wandering off, you must by all means return it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, but be sure to help him with it. 23:6 “You must not turn away justice for your poor people in their lawsuits. 23:7 Keep your distance from a false charge– do not kill the innocent and the righteous, for I will not justify the wicked. 23:8 “You must not accept a bribe, for a bribe blinds those who see and subverts the words of the righteous. 23:9 “You must not oppress a foreigner, since you know the life of a foreigner, for you were foreigners in the land of Egypt.

Sabbaths and Feasts

23:10 “For six years you are to sow your land and gather in its produce. 23:11 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. 23:12 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 any hired help may refresh themselves. 23:13 “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. 23:14 “Three times in the year you must make a pilgrim feast to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time you came out of Egypt. No one may appear before me empty-handed. 23:16 “You are also to observe the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year when you have gathered in your harvest out of the field. 23:17 At three times in the year all your males will appear before the Lord God. 23:18 “You must not offer the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. 23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God. “You must not cook a young goat in its mother’s milk.

The Angel of the Presence

23:20 “I am going to send an angel before you to protect you as you journey and to bring you into the place that I have prepared.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 23:1

¹ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

² tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

³ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

⁴ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

⁵ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

⁶ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

NET Notes: Exo 23:2

¹ tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

² tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

³ tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

NET Notes: Exo 23:3

¹ tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).

NET Notes: Exo 23:4

¹ tn Heb “meet” (so KJV, ASV, NASB).

² tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.

NET Notes: Exo 23:5

¹ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

² tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

³ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

NET Notes: Exo 23:7

¹ tn Or “stay away from,” or “have nothing to do with.”

² tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.

³ tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).

⁴ sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.

NET Notes: Exo 23:8

¹ tn Heb “blinds the open-eyed.”

NET Notes: Exo 23:9

¹ tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).

² tn Heb “soul, life” – “you know what it feels like.”

NET Notes: Exo 23:10

¹ sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).

² tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.

NET Notes: Exo 23:11

¹ tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).

² tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).

NET Notes: Exo 23:12

¹ tn Heb “alien,” or “resident foreigner.” Such an individual would have traveled out of need and depended on the goodwill of the people around him. The rendering “hired help” assumes that the foreigner is mentioned in this context because he is working for an Israelite and will benefit from the Sabbath rest, along with his employer.

² tn The verb is וְיִּנָּפֵשׁ (vÿyyinnafesh); it is related to the word usually translated “soul” or “life.”

NET Notes: Exo 23:13

¹ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

² tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

³ tn Heb “mouth.”

sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

NET Notes: Exo 23:14

¹ tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.

² tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.

NET Notes: Exo 23:15

¹ tn This is an adverbial accusative of time.

² tn Heb “in it.”

³ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

NET Notes: Exo 23:16

¹ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

² tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

³ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

⁴ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

NET Notes: Exo 23:17

¹ tn Adverbial accusative of time: “three times” becomes “at three times.”

² tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

NET Notes: Exo 23:18

¹ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

² sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

NET Notes: Exo 23:19

¹ sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.

NET Notes: Exo 23:20

¹ sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.

² tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.

³ sn The word is מַלְאָךְ (mal’akh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh – some manifestation of Yahweh himself.

⁴ tn Heb “protect you in the way.”

⁵ tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).