Exodus 23:22
Parallel Verses
English Standard Version
“But if you carefully obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries.

King James Bible
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.

American Standard Version
But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

Douay-Rheims Bible
But if thou wilt hear his voice, and do all that I speak, I will be an enemy to thy enemies, and will afflict them that afflict thee.

English Revised Version
But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

Webster's Bible Translation
But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy to thy enemies, and an adversary to thy adversaries.

Exodus 23:22 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Fundamental Rights of Israel in its Religious and Theocratical Relation to Jehovah. - As the observance of the Sabbath and sabbatical year is not instituted in Exodus 23:10-12, so Exodus 23:14-19 do not contain either the original or earliest appointment of the feasts, or a complete law concerning the yearly feasts. They simply command the observance of three feasts during the year, and the appearance of the people three times in the year before the Lord; that is to say, the holding of three national assemblies to keep a feast before the Lord, or three annual pilgrimages to the sanctuary of Jehovah. The leading points are clearly set forth in Exodus 23:14 and Exodus 23:17, to which the other verses are subordinate. These leading points are משׁפּטים or rights, conferred upon the people of Israel in their relation to Jehovah; for keeping a feast to the Lord, and appearing before Him, were both of them privileges bestowed by Jehovah upon His covenant people. Even in itself the festal rejoicing was a blessing in the midst of this life of labour, toil, and trouble; but when accompanied with the right of appearing before the Lord their God and Redeemer, to whom they were indebted for everything they had and were, it was one that no other nation enjoyed. For though they had their joyous festivals, these festivals bore the same relation to those of Israel, as the dead and worthless gods of the heathen to the living and almighty God of Israel.

Of the three feasts at which Israel was to appear before Jehovah, the feast of Mazzoth, or unleavened bread, is referred to as already instituted, by the words "as I have commanded thee," and "at the appointed time of the earing month," which point back to chs. 12 and 13; and all that is added here is, "ye shall not appear before My face empty." "Not empty:" i.e., not with empty hands, but with sacrificial gifts, answering to the blessing given by the Lord (Deuteronomy 16:16-17). These gifts were devoted partly to the general sacrifices of the feast, and partly to the burnt and peace-offerings which were brought by different individuals to the feasts, and applied to the sacrificial meals (Numbers 28 and 29). This command, which related to all the feasts, and therefore is mentioned at the very outset in connection with the feast of unleavened bread, did indeed impose a duty upon Israel, but such a duty as became a source of blessing to all who performed it. The gifts demanded by God were the tribute, it is true, which the Israelites paid to their God-King, just as all Eastern nations are required to bring presents when appearing in the presence of their kings; but they were only gifts from God's own blessing, a portion of that which He had bestowed in rich abundance, and they were offered to God in such a way that the offerer was thereby more and more confirmed in the rights of covenant fellowship. The other two festivals are mentioned here for the first time, and the details are more particularly determined afterwards in Leviticus 23:15., and Numbers 28:26. One was called the feast of Harvest, "of the first-fruits of thy labours which thou hast sown in the field," i.e., of thy field-labour. According to the subsequent arrangements, the first of the field-produce was to be offered to God, not the first grains of the ripe corn, but the first loaves of bread of white or wheaten flour made from the new corn (Leviticus 23:17.). In Exodus 34:22 it is called the "feast of Weeks," because, according to Leviticus 23:15-16; Deuteronomy 16:9, it was to be kept seven weeks after the feast of Mazzoth; and the "feast of the first-fruits of wheat harvest," because the loaves of first-fruits to be offered were to be made of wheaten flour. The other of these feasts, i.e., the third in the year, is called "the feast of Ingathering, at the end of the year, in the gathering in of thy labours out of the field." This general and indefinite allusion to time was quite sufficient for the preliminary institution of the feast. In the more minute directions respecting the feasts given in Leviticus 23:34; Numbers 29:12, it is fixed for the fifteenth day of the seventh month, and placed on an equality with the feast of Mazzoth as a seven days' festival. השּׁנה בּצאת does not mean after the close of the year, finito anno, any more than the corresponding expression in Exodus 34:22, השּׁנה תּקוּפת, signifies at the turning of the year. The year referred to here was the so-called civil year, which began with the preparation of the ground for the harvest-sowing, and ended when all the fruits of the field and garden had been gathered in. No particular day was fixed for its commencement, nor was there any new year's festival; and even after the beginning of the earing month had been fixed upon for the commencement of the year (Exodus 12:2), this still remained in force, so far as all civil matters connected with the sowing and harvest were concerned; though there is no evidence that a double reckoning was carried on at the same time, or that a civil reckoning existed side by side with the religious. בּאספּך does not mean, "when thou hast gathered," postquam collegisti; for בּ does not stand for אחר, nor has the infinitive the force of the preterite. On the contrary, the expression "at thy gathering in," i.e., when thou gatherest in, is kept indefinite both here and in Leviticus 23:39, where the month and days in which this feast was to be kept are distinctly pointed out; and also in Deuteronomy 16:13, in order that the time for the feast might not be made absolutely dependent upon the complete termination of the gathering in, although as a rule it would be almost over. The gathering in of "thy labours out of the field" is not to be restricted to the vintage and gathering of fruits: this is evident not only from the expression "out of the field," which points to field-produce, but also from the clause in Deuteronomy 16:13, "gathering of the floor and wine-press," which shows clearly that the words refer to the gathering in of the whole of the year's produce of corn, fruit, oil, and wine.

Exodus 23:22 Parallel Commentaries

Treasury of Scripture Knowledge

an enemy

Genesis 12:3 And I will bless them that bless you, and curse him that curses you: and in you shall all families of the earth be blessed.

Numbers 24:9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesses you...

Deuteronomy 30:7 And the LORD your God will put all these curses on your enemies, and on them that hate you, which persecuted you.

Jeremiah 30:20 Their children also shall be as aforetime, and their congregation shall be established before me...

Zechariah 2:8 For thus said the LORD of hosts; After the glory has he sent me to the nations which spoiled you...

Acts 9:4,5 And he fell to the earth, and heard a voice saying to him, Saul, Saul, why persecute you me...

an adversary unto thing adversaries. or I will afflict them that afflict thee

Cross References
2 Thessalonians 1:6
since indeed God considers it just to repay with affliction those who afflict you,

Genesis 12:3
I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed."

Numbers 24:9
He crouched, he lay down like a lion and like a lioness; who will rouse him up? Blessed are those who bless you, and cursed are those who curse you."

Deuteronomy 28:1
"And if you faithfully obey the voice of the LORD your God, being careful to do all his commandments that I command you today, the LORD your God will set you high above all the nations of the earth.

Deuteronomy 30:7
And the LORD your God will put all these curses on your foes and enemies who persecuted you.

Jump to Previous
Adversaries Adversary Attentively Carefully Distressed Distressing Ear Enemies Enemy Enmity Hearken Indeed Obey Oppose Speak Voice Whatever
Jump to Next
Adversaries Adversary Attentively Carefully Distressed Distressing Ear Enemies Enemy Enmity Hearken Indeed Obey Oppose Speak Voice Whatever
Links
Exodus 23:22 NIV
Exodus 23:22 NLT
Exodus 23:22 ESV
Exodus 23:22 NASB
Exodus 23:22 KJV

Exodus 23:22 Bible Apps
Exodus 23:22 Biblia Paralela
Exodus 23:22 Chinese Bible
Exodus 23:22 French Bible
Exodus 23:22 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Exodus 23:21
Top of Page
Top of Page