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Exodus 21

W
The Whosoever Study Bible
Whosoever will, may come.
the second book of moses, called exodus
Moses · c. 1446–1405 BC
Chapter the Twenty-first
Now these are the judgments which thou shalt set before them.
If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.
If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.
If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself.
And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:
Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.
If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.
And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.
If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish.
And if he do not these three unto her, then shall she go out free without money.
He that smiteth a man, so that he die, shall be surely put to death.
And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.
But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
And he that smiteth his father, or his mother, shall be surely put to death.
And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.
And he that curseth his father, or his mother, shall surely be put to death.
And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:
If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.
Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.
If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine.
And if any mischief follow, then thou shalt give life for life,
Eye for eye, tooth for tooth, hand for hand, foot for foot,
Burning for burning, wound for wound, stripe for stripe.
And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake.
And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake.
If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.
But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.
If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.
Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.
If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.
And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;
The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his.
And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.
Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.
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Questions answered from Exodus 21

Short answers from Always Ready that cite this chapter

Chuck Smith on Exodus 21

Verse by verse, the C2000 series. Permission granted by The Word For Today.
Verses 1-36 Now these are the judgments which thou shalt set before them ( Exodus 21:1 ). Now the judgments are really for the judges. You remember they appointed seventy to rule over the lesser, or they appointed "men over the thousands, men over the hundreds, men over the fifties, men over the tens", to judge in the smaller matters. So that they would only bring the major cases to Adam-I mean to Moses, so that Moses wouldn't be bogged down. Jethro said, "Hey, you know, you're gonna kill yourself standing here all day long, judging the matters of the people." So these are the judgments or the guidelines for the judges who are judging in these matters that are brought before them. These are the judgments, the guidelines for the judges. These are not an individual kind of a retaliation-kind of thing that you're supposed to take, but these are the standards that have been set for the judges. The term "judgments" referred to the standards set for the judges. Now you read of God's statutes, of His ordinances, of His law, and of His judgments. These are one of the things you read about. The judgments of God are different from the statutes. The statutes are different from the ordinances. The ordinances are different from the basic law. So all is comprised in the law, but these are now the guidelines for those men who were chosen to be judges. Now it is interesting that here in verse six, and then in chapter twenty-two, verse eight and verse nine, the word "judges" in these verses is the Hebrew word "Elohim" which is the word for "gods". The judges are called gods because they are acting in the place of God in bringing God's judgment upon man and enforcing God's judgment upon the particular situations. They were acting in the place of God, and thus, the term for the judges was "gods", "Elohim". Thus, in the New Testament when the Pharisees were arguing with Jesus in the gospel of John, and when He declared the fact that "before Abraham was I am", and they took up stones to stone Him. Jesus said, "I've done many good works among you for which of the works are you going to stone me?". They said, "Not for the works that you have done, but because you're a man, and continually insisting that you are equal with God." He said, "Did I not say", or, "Did I not say, or the Word of God say that ye are gods? Then why are you gonna stone me because I say I'm the Son of God?"( John 10:32-36 ).

Commentary on Exodus 21

Whosoever Will · the Seven Threads Commentary

Exodus 21:1

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:2

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:3

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:4

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:5

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:6

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:7

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:8

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:9

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:10

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:11

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:12

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:13

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:14

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:15

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:16

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:17

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:18

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:19

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:20

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:21

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:22

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:23

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:24

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:25

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:26

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:27

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:28

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:29

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:30

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:31

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:32

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:33

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:34

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:35

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20

Exodus 21:36

Exodus 21-23 gives the Book of the Covenant, the case law that applies the Ten Commandments to the concrete situations of Israelite life: treatment of servants, personal injury law, property law, social justice provisions, the sabbatical year, three annual festivals. The law is not abstract; it descends into the specific conditions of a real community. Thread 4 is in the legal structure: case law assumes genuine human agency. If a man does this, the if presupposes genuine choice. The penalties are proportionate to the violation because the violation is genuinely the person's own act. Exodus 24 ratifies it all in blood. Moses takes the Book of the Covenant and reads it to the people. They say: all the words the LORD has spoken we will do and we will obey. Moses takes blood and sprinkles it on the altar and on the people: hinne dam ha-berit, behold the blood of the covenant. Both parties are bound. Thread 2 is the corporate dimension of the ratification: the entire nation receives the blood and commits to the covenant. Thread 5 is the dispensational institution: the Mosaic covenant with its specific terms and its blood ratification is the defining administrative document of the law period. Then the extraordinary event of 24:9-11: Moses, Aaron, Nadab, Abihu, and seventy elders go up the mountain and see the God of Israel. Under his feet is something like a pavement of sapphire stone, clear as the heavens. And he did not lay his hand on the chief men of Israel: they saw God, and they ate and drank. The covenant meal between God and the representative leaders of Israel at the mountain's summit is the most intimate covenant ratification scene in the OT.
The blood of the covenant, dam ha-berit, sprinkled on the people ratifies the Mosaic covenant in blood; and the elders of Israel go up and see God and eat and drink, which is the most extraordinary covenant meal in the OT.
הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם (hinne dam ha-berit asher karat YHWH immakhem): behold the blood of the covenant which the LORD hath made with you: dam ha-berit (the blood of the covenant, the Mosaic covenant is ratified in blood; Moses sprinkles half on the altar and half on the people; the blood binds both parties; Hebrews 9:18-20 quotes this directly and connects it to the blood of the new covenant that Jesus speaks at the Last Supper)
threads t2 · t4 · t5 · see Exodus 19:8 · Matthew 26:28 · Hebrews 9:18-20
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