Exodus 20:16
Parallel Verses
English Standard Version
“You shall not bear false witness against your neighbor.

King James Bible
Thou shalt not bear false witness against thy neighbour.

American Standard Version
Thou shalt not bear false witness against thy neighbor.

Douay-Rheims Bible
Thou shalt not bear false witness against thy neighbour.

English Revised Version
Thou shalt not bear false witness against thy neighbour.

Webster's Bible Translation
Thou shalt not bear false witness against thy neighbor.

Exodus 20:16 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Fourth Word, "Remember the Sabbath-day, to keep it holy," presupposes an acquaintance with the Sabbath, as the expression "remember" is sufficient to show, but not that the Sabbath had been kept before this. From the history of the creation that had been handed down, Israel must have known, that after God had created the world in six days He rested the seventh day, and by His resting sanctified the day (Genesis 2:3). But hitherto there had been no commandment given to man to sanctify the day. This was given for the first time to Israel at Sinai, after preparation had been made for it by the fact that the manna did not fall on the seventh day of the week (Exodus 16:22). Here therefore the mode of sanctifying it was established for the first time. The seventh day was to be שׁבּי (a festival-keeper, see Exodus 16:23), i.e., a day of rest belonging to the Lord, and to be consecrated to Him by the fact that no work was performed upon it. The command not to do any (כּל) work applied to both man and beast without exception. Those who were to rest are divided into two classes by the omission of the cop. ו before עבדּך (Exodus 20:10): viz., first, free Israelites ("thou") and their children ("thy son and thy daughter"); and secondly, their slaves (man-servant and maid-servant), and cattle (beasts of draught and burden), and their strangers, i.e., foreign labourers who had settled among the Israelites. "Within thy gates" is equivalent to in the cities, towns, and villages of thy land, not in thy houses (cf. Deuteronomy 5:14; Deuteronomy 14:21, etc.). שׁער (a gate) is only applied to the entrances to towns, or large enclosed courts and palaces, never to the entrances into ordinary houses, huts, and tents. מלאכה work (cf. Genesis 2:2), as distinguished from עבדה labour, is not so much a term denoting a lighter kind of labour, as a general and comprehensive term applied to the performance of any task, whether easy or severe. עבדה is the execution of a definite task, whether in field labour (Psalm 104:23) and mechanical employment (Exodus 39:32) on the one hand, or priestly service and the duties connected with worship on the other (Exodus 12:25-26; Numbers 4:47). On the Sabbath (and also on the day of atonement, Leviticus 23:28, Leviticus 23:31) every occupation was to rest; on the other feast-days only laborious occupations (עבדה מלאכת, Leviticus 23:7.), i.e., such occupations as came under the denomination of labour, business, or industrial employment. Consequently, not only were ploughing and reaping (Exodus 34:21), pressing wine and carrying goods (Nehemiah 13:15), bearing burdens (Jeremiah 17:21), carrying on trade (Amos 8:5), and holding markets (Nehemiah 13:15.) prohibited, but collecting manna (Exodus 16:26.), gathering wood (Numbers 15:32.), and kindling fire for the purpose of boiling or baking (Exodus 35:3). The intention of this resting from every occupation on the Sabbath is evident from the foundation upon which the commandment is based in Exodus 20:11, viz., that at the creation of the heaven and the earth Jehovah rested on the seventh day, and therefore blessed the Sabbath-day and hallowed it. This does not imply, however, that "Israel was to follow the Lord by keeping the Sabbath, and, in imitation of His example, to be active where the Lord was active, and rest where the Lord rested; to copy the Lord in accordance with the lofty aim of man, who was created in His likeness, and make the pulsation of the divine life in a certain sense his own" (Schultz). For although a parallel is drawn, between the creation of the world by God in six days and His resting upon the seventh day on the one hand, and the labour of man for six days and his resting upon the seventh on the other; the reason for the keeping of the Sabbath is not to be found in this parallel, but in the fact that God blessed the seventh day and hallowed it, because He rested upon it. The significance of the Sabbath, therefore, is to be found in God's blessing and sanctifying the seventh day of the week at the creation, i.e., in the fact, that after the work of creation was finished on the seventh day, God blessed and hallowed the created world, filling it with the powers of peace and good belonging to His own blessed rest, and raising it to a participation in the pure light of His holy nature (see Genesis 2:3). For this reason His people Israel were to keep the Sabbath now, not for the purpose of imitating what God had done, and enjoying the blessing of God by thus following God Himself, but that on this day they also might rest from their work; and that all the more, because their work was no longer the work appointed to man at the first, when he was created in the likeness of God, work which did not interrupt his blessedness in God (Genesis 2:15), but that hard labour in the sweat of his brow to which he had been condemned in consequence of the fall. In order therefore that His people might rest from toil so oppressive to both body and soul, and be refreshed, God prescribed the keeping of the Sabbath, that they might thus possess a day for the repose and elevation of their spirits, and a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the eternal κατάπαυσις ἀπὸ τῶν ἔργων αὐτοῦ (Hebrews 4:10), the ἀνάπαυσις ἐκ τῶν κόπων (Revelation 14:13). See my Archaeologie, 77).

But instead of this objective ground for the sabbatical festival, which furnished the true idea of the Sabbath, when Moses recapitulated the decalogue, he adduced only the subjective aspect of rest or refreshing (Deuteronomy 5:14-15), reminding the people, just as in Exodus 23:12, of their bondage in Egypt and their deliverance from it by the strong arm of Jehovah, and then adding, "therefore (that thou mightest remember this deliverance from bondage) Jehovah commanded thee to keep the Sabbath-day." This is not at variance with the reason given in the present verse, but simply gives prominence to a subjective aspect, which was peculiarly adapted to warm the hearts of the people towards the observance of the Sabbath, and to render the Sabbath rest dear to the people, since it served to keep the Israelites constantly in mind of the rest which Jehovah had procured for them from the slave labour of Egypt. For resting from every work is the basis of the observance of the Sabbath; but this observance is an institution peculiar to the Old Testament, and not to be met with in any other nation, though there are many among whom the division of weeks occurs. The observance of the Sabbath, by being adopted into the decalogue, was made the foundation of all the festal times and observances of the Israelites, as they all culminated in the Sabbath rest. At the same time, as an ἐντολὴ τοῦ νόμον, an ingredient in the Sinaitic law, it belonged to the "shadow of (good) things to come" (Colossians 2:17, cf. Hebrews 10:1), which was to be done away when the "body" in Christ had come. Christ is Lord of the Sabbath (Matthew 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα (Lord's day) for His Church, to be observed by it till the Captain of its salvation shall return, and having finished the judgment upon all His foes to the very last shall lead it to the rest of that eternal Sabbath, which God prepared for the whole creation through His own resting after the completion of the heaven and the earth.

Exodus 20:16 Parallel Commentaries

Treasury of Scripture Knowledge

Exodus 23:6,7 You shall not wrest the judgment of your poor in his cause...

Leviticus 19:11,16 You shall not steal, neither deal falsely, neither lie one to another...

Deuteronomy 19:15-21 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins: at the mouth of two witnesses...

1 Samuel 22:8-19 That all of you have conspired against me, and there is none that shows me that my son has made a league with the son of Jesse...

1 Kings 21:10-13 And set two men, sons of Belial, before him, to bear witness against him, saying, You did blaspheme God and the king...

Psalm 15:3 He that backbites not with his tongue, nor does evil to his neighbor, nor takes up a reproach against his neighbor.

Psalm 101:5-7 Whoever privately slanders his neighbor, him will I cut off: him that has an high look and a proud heart will not I suffer...

Proverbs 10:18 He that hides hatred with lying lips, and he that utters a slander, is a fool.

Proverbs 11:13 A talebearer reveals secrets: but he that is of a faithful spirit conceals the matter.

Matthew 26:59,60 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death...

Acts 6:13 And set up false witnesses, which said, This man ceases not to speak blasphemous words against this holy place, and the law:

Ephesians 4:31 Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice:

1 Timothy 1:10 For fornicators, for them that defile themselves with mankind, for enslavers, for liars, for perjured persons...

2 Timothy 3:3 Without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good,

James 4:11 Speak not evil one of another, brothers. He that speaks evil of his brother, and judges his brother, speaks evil of the law...

Cross References
Matthew 19:18
He said to him, "Which ones?" And Jesus said, "You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness,

Luke 3:14
Soldiers also asked him, "And we, what shall we do?" And he said to them, "Do not extort money from anyone by threats or by false accusation, and be content with your wages."

Exodus 23:1
"You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness.

Exodus 23:7
Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked.

Leviticus 19:11
"You shall not steal; you shall not deal falsely; you shall not lie to one another.

Leviticus 19:18
You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.

Deuteronomy 5:20
"'And you shall not bear false witness against your neighbor.

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