Keluaran 23:2

Bahasa Indonesia Sehari-hari

Janganlah engkau turut-turut kebanyakan orang melakukan kejahatan, dan dalam memberikan kesaksian mengenai sesuatu perkara janganlah engkau turut-turut kebanyakan orang membelokkan hukum.

Parallel Translations

Alkitab Terjemahan Baru
Janganlah engkau turut-turut kebanyakan orang melakukan kejahatan, dan dalam memberikan kesaksian mengenai sesuatu perkara janganlah engkau turut-turut kebanyakan orang membelokkan hukum.

Alkitab Terjemahan Lama
Jangan kamu menurut orang kebanyakan dalam berbuat jahat, dan jangan pula kamu menjadi saksi akan barang perkara perselisihan hendak memutarbalikkan dia, akan memperkenankan orang yang berkuasa.

Contextual Overview

¹ Thou shalt not haue to do with any false report, neither shalt thou put thine hand with the wicked, to be an vnrighteous witnesse. ² Thou shalt not folow a multitude to do euill, neither shalt thou speake in a matter of iustice according to the greater number, for to peruert iudgement. ³ Neither shalt thou esteeme a poore man in his cause. ⁴ If thou meete thyne enemies oxe or asse goyng astray, thou shalt bryng them to him agayne. ⁵ If thou see the asse of him that hateth thee sincke vnder his burthen, thou shalt not passe by and let him alone, but shalt helpe hym to lyft hym vp agayne. ⁶ Thou shalt not hinder the right of thy poore in his suite. ⁷ Kepe thee farre from a false matter, and the innocent and righteous see thou slay not: for I wyll not iustifie the wicked. ⁸ Thou shalt take no gyftes: for gyftes blinde the seyng, and peruert the wordes of the righteous. ⁹ Thou shalt not oppresse a straunger: for ye know the heart of a straunger, seyng ye were straungers in the lande of Egypt.

Bible Verse Review
  from Treasury of Scripure Knowledge

follow: Exodus 32:1-5, Genesis 6:12, Genesis 7:1, Genesis 19:4, Genesis 19:7-9, Numbers 14:1-10, Joshua 24:15, 1 Samuel 15:9, 1 Kings 19:10, Job 31:34, Proverbs 1:10, Proverbs 1:11, Proverbs 1:15, Proverbs 4:14, Matthew 27:24-26, Mark 15:15, Luke 23:23, Luke 23:24, Luke 23:51, John 7:50, John 7:51, Acts 24:27, Acts 25:9, Romans 1:32, Galatians 2:11-13

speak: or, answer

to decline: Exodus 23:6, Exodus 23:7, Leviticus 19:15, Deuteronomy 1:17, Psalms 72:2, Jeremiah 37:15, Jeremiah 37:21, Jeremiah 38:5, Jeremiah 38:6, Jeremiah 38:9, Ezekiel 9:9, Haggai 1:4

Reciprocal: Exodus 18:21 - such as Deuteronomy 1:16 - Hear Deuteronomy 12:31 - Thou Deuteronomy 16:19 - wrest Deuteronomy 24:17 - pervert Deuteronomy 27:19 - General Judges 6:31 - Will ye plead 1 Samuel 15:24 - I feared 1 Kings 21:11 - did as Jezebel Job 13:8 - General Proverbs 11:21 - hand Proverbs 28:21 - respect Habakkuk 1:4 - wrong Mark 12:14 - for thou Acts 23:21 - do not Romans 12:2 - be not 2 Peter 3:16 - wrest 3 John 1:11 - follow

Cross-References

Genesis 13:18
Then Abram taking downe his tent, came and dwelled in the playne of Mamre, which is in Hebron, & buylded there an aulter vnto the Lorde.

Genesis 23:14
Ephron aunswered Abraham, saying vnto hym:

Genesis 23:15
My Lord, hearken vnto me, the lande is worth foure hundred sicles of siluer, what is that betwixt thee and me? bury therfore thy dead.

Genesis 23:16
And Abraham hearkened vnto Ephron, and wayed him the siluer which he had sayde in the aundience of the sonnes of Heth, euen foure hundred syluer sicles of currant money amongest marchauntes.

Genesis 23:18
Unto Abraham for a possession in the sight of the chyldren of Heth, before all that went in at the gates of the citie.

Genesis 23:19
After this dyd Abraham bury Sara his wyfe in the double caue of the fielde that lyeth before Mamre, the same is Hebron in the land of Chanaan.

Genesis 27:41
And Esau hated Iacob, because of the blessyng that his father blessed hym withall. And Esau sayde in his heart: The dayes of sorowyng for my father are at hande, then wyll I slaye my brother Iacob.

Genesis 50:10
And they came to the corne floore of Atad, which is beyonde Iordane, and there they made a great and exceedyng sore lamentation: and he mourned for his father seuen dayes.

Numbers 13:22
And they ascended vnto the south, and come vnto Hebron, where Ahiman was and Sesai, and Thalmai, the sonnes of Anac. Hebron was buylt seuen yeres before Zoan in Egypt.

Numbers 20:29
When all ye multitude sawe that Aaron was dead, they mourned for Aaro thirtie dayes, all the housholde of Israel.

Gill's Notes on the Bible

Thou shalt not follow a multitude to do evil,.... The Targums of Jerusalem and Jonathan add, but to do good. As in private life, the examples of the many, who are generally the most wicked, are not to be followed, though they too often are; examples, and especially of the multitude, having great influence, and therefore to be guarded against; so in public courts of judicature, where there are many judges upon the bench, if one of them is sensible that the greater part go wrong in their judgment of a case, he ought not to follow them, or be influenced by them, but go according to the dictates of his own conscience, and the evidence of things as they appear to him, and neither agree to justify the wicked, nor condemn the righteous:

neither shall thou speak in a cause to decline after many to wrest judgment; or "thou shalt not answer" r; either in pleading in a cause, and taking the side of it the majority is on, and for that reason, though it is a manifest perversion of justice; or by giving a vote on that side, and on that account, whereby a wrong judgment passes; and this vote given either according to the number of witnesses, which ought not always to be the rule of judgment; for it is not the number of witnesses, but the nature, evidence, and circumstances of their testimony, that are to be regarded: Jarchi says, in judgments of life and death, they go after the mouth of one witness to absolve, and after the mouth of two to condemn: or according to the number of judges on the bench, and their superiority in years and knowledge; and so some render the word, "after the great ones" s; for a judge is not to be influenced by names or numbers in giving his vote, but to judge according to the truth of things, as they appear to him: hence the Jews say, that the younger or puisne judges used to be asked their judgment first, that they might not be influenced by others superior to them; and a like method is taken with us in the trial of a peer, the younger lords always giving their opinion first: as to the number of votes by which a cause was carried in court, it is said t, not as the decline to good, is the decline to evil; the decline to good, i.e. to absolution, is by the sentence of one (a majority of one); the decline to evil, i.e. to condemnation, is by the mouth or sentence of two, a majority of two.

r ולא תענה "neque respondeas", Tigurine version; "non respondebis", Pagninus, Montanus, Vatablus, Drusius. s אחרי רבים "post potentiores", Junius Tremellius "post magnos", Lyra, Cartwright. t Misn. Sanhedrin, c. 1. sect. 6.

Barnes' Notes on the Bible

These four commands, addressed to the conscience, are illustrations of the ninth commandment, mainly in reference to the giving of evidence in legal causes. Compare 1 Kings 21:10; Acts 6:11.

Exodus 23:2

This verse might be more strictly rendered, “Thou shalt not follow the many to evil; neither shalt thou bear witness in a cause so as to incline after the many to pervert justice.”

Exodus 23:3

Countenance - Rather, show partiality to a man’s cause because he is poor (compare Leviticus 19:15).

These four commands, addressed to the conscience, are illustrations of the ninth commandment, mainly in reference to the giving of evidence in legal causes. Compare 1 Kings 21:10; Acts 6:11.

Clarke's Notes on the Bible

Verse Exodus 23:2. Thou shalt not follow a multitude to do evil — Be singular. Singularity, if in the right, can never be criminal. So completely disgraceful is the way of sin, that if there were not a multitude walking in that way, who help to keep each other in countenance, every solitary sinner would be obliged to hide his head. But רבים rabbim, which we translate multitude, sometimes signifies the great, chiefs, or mighty ones; and is so understood by some eminent critics in this place: "Thou shalt not follow the example of the great or rich, who may so far disgrace their own character as to live without God in the world, and trample under foot his laws." It is supposed that these directions refer principally to matters which come under the eye of the civil magistrate; as if he had said, "Do not join with great men in condemning an innocent or righteous person, against whom they have conceived a prejudice on the account of his religion," &c.