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Exodus 23

W
The Whosoever Study Bible
Whosoever will, may come.
the second book of moses, called exodus
Moses · c. 1446–1405 BC
Chapter the Twenty-third
Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.
Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment:
Neither shalt thou countenance a poor man in his cause.
If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
Thou shalt not wrest the judgment of thy poor in his cause.
Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.
And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.
Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
And six years thou shalt sow thy land, and shalt gather in the fruits thereof:
But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.
Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.
And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.
Three times thou shalt keep a feast unto me in the year.
Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.
Three times in the year all thy males shall appear before the Lord GOD.
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.
But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and the Jebusites: and I will cut them off.
Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.
And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.
There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil.
I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.
I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.
By little and little I will drive them out from before thee, until thou be increased, and inherit the land.
And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.
Thou shalt make no covenant with them, nor with their gods.
They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.
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Chuck Smith on Exodus 23

Verse by verse, the C2000 series. Permission granted by The Word For Today.
Verses 1-3 Thou shalt not raise a false report: [perjury] to put your hand with the wicked to be an unrighteous witness. [In other words, conspiracy in perjury.] Thou shalt not follow a multitude to do evil; [You're not to get into a riotous situation.] neither shalt thou speak in a cause to decline after many to wrest judgment: Neither shalt thou countenance a poor man in his cause ( Exodus 23:1-3 ). Now the poor man, look also at verse nine, or rather at verse fifteen, "Thou shalt keep the feast of the unleavened bread". Beg your pardon? Verse six in Leviticus, nineteen, fifteen. Verse six, Thou shalt not wrest the judgment of the poor in his cause ( Exodus 23:6 ). First of all, "You shall not countenance a poor man in his cause." Then, "You're not to wrest the judgment of thy poor in the cause." In other words, the judgment has to be fair. You're not to countenance him just because he's poor, nor are you to wrest judgment from him because he is poor. In other words, his condition financially should have nothing to do with the judgment. The judgment has to be a fair judgment. Not giving him an advantage because he is poor, neither are you to give him a disadvantage because he is poor. You're not to take that into consideration. The judgment is to be fair across the board. If a man meet your enemy's ox or his ass going astray, you shall surely bring it back to him again. [Now that's hard to do.] If you see the ass of him that hateth thee lying under his burden, and you wouldn't forbear to help him, thou shalt surely help him ( Exodus 23:4-5 ). Verses 4-6 If you see your neighbor's donkey, and it's just sort of collapsed under the burden, and you just walk by, that's not right. God wants you to be kind towards the animal. You're to help it even if the neighbor hates you; and you've got a big feud going with him, that animal hasn't got a feud going with you. You should be merciful towards the animal. God wants us to be merciful towards animals. Keep thee far from a false matter; and the innocent and the righteous slay thou not: for I will not justify the wicked. And thou shalt take no gift: [Now these are to the judges, they're not to take any gift.] for the gift blinds the wise, and perverts the words of the righteous. [So judges weren't to receive gifts lest they would be influenced by that gift, and would not give true judgment.] Also thou shalt not oppress a stranger: for you know the heart of a stranger, seeing you were strangers in the land of Egypt. Now six years you shall sow the land, and gather the fruits: But the seventh year [We get the six and one pattern again, and we've already talked about the six years of sowing, "the seventh year",] let the ground rest, let it lie still; that the poor of thy people may eat: and leave what they leave to the beasts of the field. And in like manner thou shalt deal with the vineyard, and with the oliveyard ( Exodus 23:7-11 ). Verses 7-33 In other words, the seventh year is just for the poor people. Let it just rest, whatever grows up naturally whatever seeds were left in the ground, let it grow, let the poor go out and gather it. Six days thou shalt do thy work, on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. And in all things that I have said unto you be circumspect: [Be careful, keep it carefully.] and make no mention of the name of other gods, neither let it be heard out of thy mouth. Three times thou shalt keep a feast to me in the year ( Exodus 23:12-14 ). We have a Thanksgiving feast; they have three feasts. The first one is the feast of unleavened bread. The second one is the feast of Passover which takes place fifty days after the feast of unleavened bread when you are bringing in the first of your winter grains. So it's the first fruits of the winter grain that is brought in there in June, the wheat, the winter wheat that they have sown. The third feast was equivalent to our Thanksgiving feast and it takes place in the harvest time of the year. when you have gathered of thy labours out of the field ( Exodus 23:16 ): So three times a year all of your males shall appear before the Lord God. Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain till morning. The first of the firstfruits of thy land thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in his mother's milk ( Exodus 23:17-19 ). Now from this little scripture the Jews have created the whole interpretation of not eating dairy products with meat products at any meal. Because the law said, "Thou shalt not seethe a kid in its mother's milk." So they refuse to eat any meat and dairy products together because of this little scripture. Now what is the scripture actually prohibiting? If you kill a little goat to eat it, you're not to boil it in its own mother's milk. That's what the law has prohibited. But they say that if you eat a shish kabob, and you're also eating cheese at the same meal, you don't know but what that cheese was made from the mother's milk. And that in your stomach the churning and boiling, the meat of the kid is being seethed in its mother's milk in your stomach. So they really are very, very religious about this today. You go to Jerusalem and it's-even those that don't believe in God, follow the kosher habits of eating. They won't drink milk at a meal where they have meat nor will-and it's so sad because they have such delicious rolls and they serve you margarine because you're having meat to eat. They will not mix any dairy products with meat products at a meal, lest they be guilty of seething a kid in its mother's milk. That's what Jesus was talking about when He said to the Pharisees, "Hey you strain at a gnat, and you swallow a camel"( Matthew 23:24 ). Now why would they strain at a gnat? Because you're not to eat anything that hasn't been thoroughly bled. So if you're jogging along and a gnat gets in your mouth and gets stuck in your throat, you see these guys putting their finger down their throat, and trying to heave, and do everything coughing and carrying on horribly, trying to get that gnat out. Because man, if you eat that gnat that hasn't been bled thoroughly, you've violated the law. There's no way they're gonna swallow that gnat. You see them really coughing and heaving, and doing this big thing and Jesus said, "Hey you're straining at a gnat, but you swallow a camel". You know, they in other areas just gloss things, change things, misinterpreted things to where they could get by with horrible things, and yet on the little, little issues, oh, did they get so picky on the little insignificant issues. But the major issues of justice, and mercy, and that, you know they just interpreted right around those. So Christ was after them on these things. Now the Lord is promising when they go into the land that He's gonna, Send an Angel before them, to keep them in the way, and to bring them into the place which God has prepared ( Exodus 23:20 ). I believe that this angel of course is Jesus Christ. The Lord said, Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shall indeed obey his voice, and do all that I speak; then I will be an enemy unto your enemies, an adversary to your adversaries. For my Angel shall go before thee, and bring thee in to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and Jebusites: and I will cut them off ( Exodus 23:21-23 ).

Commentary on Exodus 23

Whosoever Will · the Seven Threads Commentary

Exodus 23:1

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 23:2

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 23:3

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 23:4

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 23:5

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 23:6

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 23:7

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 23:8

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 23:9

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 23:10

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 23:11

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 23:12

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 23:13

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 23:14

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 23:15

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 23:16

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 23:17

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 23:18

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 23:19

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 23:20

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 23:21

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 23:22

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 23:23

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 23:24

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 23:25

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 23:26

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 23:27

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 23:28

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 23:29

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 23:30

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 23:31

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 23:32

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 23:33

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
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