出エジプト記 20:1

聖書日本語

1 神はこのすべての言葉を語って言われた。

Bible Verse Review
  from Treasury of Scripure Knowledge

Deuteronomy 4:33, Deuteronomy 4:36, Deuteronomy 5:4, Deuteronomy 5:22, Acts 7:38, Acts 7:53

Reciprocal: Deuteronomy 9:10 - all the words Deuteronomy 10:4 - which Nehemiah 9:13 - spakest Psalms 147:19 - word John 1:17 - the law Hebrews 12:19 - and the voice

Gill's Notes on the Bible

And God spake all these words,.... Which follow, commonly called the decalogue, or ten commands; a system or body of laws, selected and adapted to the case and circumstances of the people of Israel; striking at such sins as they were most addicted to, and they were under the greatest temptation of falling into the commission of; to prevent which, the observation of these laws was enjoined them; not but that whatsoever of them is of a moral nature, as for the most part they are, are binding on all mankind, and to be observed both by Jew and Gentile; and are the best and shortest compendium of morality that ever was delivered out, except the abridgment of them by our Lord, Matthew 22:36, the ancient Jews had a notion, and which Jarchi delivers as his own, that these words were spoken by God in one word; which is not to be understood grammatically; but that those laws are so closely compacted and united together as if they were but one word, and are not to be detached and separated from each other; hence, as the Apostle James says, whosoever offends in one point is guilty of all, James 2:10, and if this notion was as early as the first times of the Gospel, one would be tempted to think the Apostle Paul had reference to it, Romans 13:9 though indeed he seems to have respect only to the second table of the law; these words were spoke in an authoritative way as commands, requiring not only attention but obedience to them; and they were spoken by God himself in the hearing of all the people of Israel; and were not, as Aben Ezra observes, spoken by a mediator or middle person, for as yet they had not desired one; nor by an angel or angels, as the following words show, though the law is said to be spoken by angels, to be ordained by them, in the hands of a mediator, and given by the disposition of them, which perhaps was afterwards done, see Acts 7:53.

Acts 7:53- :.

Acts 7:53- :.

Acts 7:53- :.

saying; as follows.

Barnes' Notes on the Bible

The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4. It literally means “the Ten Words.” The Ten Commandments are also called the law, even the commandment Exodus 24:12, the words of the covenant Exodus 34:28, the tables of the covenant Deuteronomy 9:9, the covenant Deuteronomy 4:13, the two tables Deuteronomy 9:10, Deuteronomy 9:17, and, most frequently, the testimony (e. g. Exodus 16:34; Exodus 25:16), or the two tables of the testimony (e. g. Exodus 31:18). In the New Testament they are called simply the commandments (e. g. Matthew 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.

Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exodus 20:12).

Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Exodus 20:1-17 and one in Deuteronomy Deuteronomy 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.

It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.

The account of the delivery of them in Exodus 19:0 and in Exodus 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exodus 34:27-28; Deuteronomy 4:13; 1 Kings 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that “God spake all these words,” and in Deuteronomy 5:4, that He “talked face to face,” in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Acts 7:53; Galatians 3:19; Hebrews 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.

Exodus 20:2

Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as “the Creator of Heaven and Earth”? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exodus 6:6-7; Exodus 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Leviticus 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Romans 13:5).

Exodus 20:3

Before me - Literally, “before my face.” The meaning is that no god should be worshipped in addition to Yahweh. Compare Exodus 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of 1 Samuel 2:25.)

Exodus 20:4

Graven image - Any sort of image is here intended.

As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Joshua 23:7 or one in any way symbolic of Yahweh (see Exodus 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exodus 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.

A jealous God - Deuteronomy 6:15; Joshua 24:19; Isaiah 42:8; Isaiah 48:11; Nahum 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exodus 34:6-7; see the note).

Visiting the iniquity of the fathers upon the children - (Compare Exodus 34:7; Jeremiah 32:18). Sons and remote descendants inherit the consequences of their fathers’ sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Leviticus 26:39; Lamentations 5:7 following) The “inherited curse” seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deuteronomy 24:16, is carried out in spiritual matters by the Supreme Judge.

Exodus 20:6

Unto thousands - unto the thousandth generation. Yahweh’s visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever. That this is the true rendering seems to follow from Deuteronomy 7:9; Compare 2 Samuel 7:15-16.

Exodus 20:7

Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, “Thou shalt not swear falsely by the name of Jehovah thy God.” The Hebrew word which answers to “in vain” may be rendered either way. The two abuses of the sacred name seem to be distinguished in Leviticus 19:12 (see Matthew 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God’s name “in vain” besets people in their common conversation with each other.

Exodus 20:8

Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Nehemiah 9:14; Ezekiel 20:10-12; Deuteronomy 5:15). The word “remember” may either be used in the sense of “keep in mind” what is here enjoined for the first time, or it may refer back to what is related in Exodus 16:22-26.

Exodus 20:10

The sabbath ... - a Sabbath to Yahweh thy God. The proper meaning of “sabbath” is, “rest after labor.” Compare Exodus 16:26.

Thy stranger that is within thy gates - Not a “stranger,” as is an unknown person, but a “lodger,” or “sojourner.” In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for “gates,” signifying not the doors of a private dwelling, but the gates of a town or camp.

Exodus 20:12

Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Romans 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exodus 21:15, Exodus 21:17; Deuteronomy 21:18-21.

That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jeremiah 35:18-19; Matthew 15:4-6; Mark 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Ephesians 6:2.

Exodus 20:13-14

Matthew 5:21-32 is the best comment on these two verses.

Exodus 20:15

The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.

Exodus 20:17

As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luke 12:15-21. But it is the root of all sins of word or deed against our neighbor James 1:14-15.

Clarke's Notes on the Bible

CHAPTER XX

The preface to the ten commandments, 1, 2.

The FIRST commandment, against mental or theoretic

idolatry, 3.

The SECOND, against making and worshipping images, or

practical idolatry, 4-6.

The THIRD, against false swearing, blasphemy, and irreverent

use of the name of God, 7.

The FOURTH, against profanation of the Sabbath, and

idleness on the other days of the week, 8-11.

The FIFTH, against disrespect and disobedience to

parents, 12.

The SIXTH, against murder and cruelty, 13.

The SEVENTH, against adultery and uncleanness, 14.

The EIGHTH, against stealing and dishonesty, 15.

The NINTH, against false testimony, perjury, c., 16.

The TENTH, against covetousness, 17.

The people are alarmed at the awful appearance of God on the

mount, and stand afar off, 18.

They pray that Moses may be mediator between God and them, 19.

Moses encourages them, 20.

He draws near to the thick darkness, and God communes with

him, 21, 22.

Farther directions against idolatry, 23.

Directions concerning making an altar of earth, 24

and an altar of hewn stone, 25.

None of these to be ascended by steps, and the reason given, 26.

NOTES ON CHAP. XX

Verse Exodus 20:1. All these words — Houbigant supposes, and with great plausibility of reason, that the clause את כל הדברים האלה eth col haddebarim haelleh, "all these words," belong to the latter part of the concluding verse of Exodus 19:25, which he thinks should be read thus: And Moses went down unto the people, and spake unto them ALL THESE WORDS; i.e., delivered the solemn charge relative to their not attempting to come up to that part of the mountain on which God manifested himself in his glorious majesty, lest he should break forth upon them and consume them. For how could Divine justice and purity suffer a people so defiled to stand in his immediate presence? When Moses, therefore, had gone down and spoken all these words, and he and Aaron had reascended the mount, then the Divine Being, as supreme legislator, is majestically introduced thus: And God spake, saying. This gives a dignity to the commencement of this chapter of which the clause above mentioned, if not referred to the speech of Moses, deprives it. The Anglo-Saxon favours this emendation: [Anglo-Saxon], God spoke THUS, which is the whole of the first verse as it stands in that version.

Some learned men are of opinion that the TEN COMMANDMENTS were delivered on May 30, being then the day of pentecost.

THE TEN COMMANDMENTS

The laws delivered on Mount Sinai have been variously named. In Deuteronomy 4:13, they are called עשרת הדברים asereth haddebarim, THE TEN WORDS. In the preceding chapter, Exodus 19:5, God calls them את בריתי eth berithi, my COVENANT, i.e., the agreement he entered into with the people of Israel to take them for his peculiar people, if they took him for their God and portion. IF ye will obey my voice indeed, and KEEP my COVENANT, THEN shall ye be a peculiar treasure unto me. And the word covenant here evidently refers to the laws given in this chapter, as is evident from Deuteronomy 4:13: And he declared unto you his COVENANT, which he commanded you to perform, even TEN COMMANDMENTS. They have been also termed the moral law, because they contain and lay down rules for the regulation of the manners or conduct of men. Sometimes they have been termed the LAW, התורה hattorah, by way of eminence, as containing the grand system of spiritual instruction, direction, guidance, c. See on the word LAW, Exodus 12:49. Exodus 12:49. And frequently the DECALOGUE, Δεκαλογος, which is a literal translation into Greek of the עשרת הדברים asereth haddebarim, or TEN WORDS, of Moses.

Among divines they are generally divided into what they term the first and second tables. The FIRST table containing the first, second, third, and fourth commandments, and comprehending the whole system of theology, the true notions we should form of the Divine nature, the reverence we owe and the religious service we should render to him. The SECOND, containing the six last commandments, and comprehending a complete system of ethics, or moral duties, which man owes to his fellows, and on the due performance of which the order, peace and happiness of society depend. By this division, the FIRST table contains our duty to GOD the SECOND our duty to our NEIGHBOUR. This division, which is natural enough, refers us to the grand principle, love to God and love to man, through which both tables are observed.

1. Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength.

2. Thou shalt love thy neighbour as thyself.

On these two hang all the law and the prophets. Matthew 22:37; and "Matthew 22:38". Matthew 22:39; and "Matthew 22:40".