Exodo 20:4

Filipino Cebuano Bible

4 Alang kanimo dili ka magbuhat ug usa ka larawan nga linilok bisan sa dagway sa bisan unsang butanga nga atua sa itaas sa langit, kun dinhi sa ilalum sa yuta, kun sa anaa sa tubig sa ilalum sa yuta:

Bible Verse Review
  from Treasury of Scripure Knowledge

Exodus 32:1, Exodus 32:8, Exodus 32:23, Exodus 34:17, Leviticus 19:4, Leviticus 26:1, Deuteronomy 4:15-19, Deuteronomy 4:23-25, Deuteronomy 5:8, Deuteronomy 27:15, 1 Kings 12:28, 2 Chronicles 33:7, Psalms 97:7, Psalms 115:4-8, Psalms 135:15-18, Isaiah 40:18-20, Isaiah 42:8, Isaiah 42:17, Isaiah 44:9-20, Isaiah 45:16, Isaiah 46:5-8, Jeremiah 10:3-5, Jeremiah 10:8, Jeremiah 10:9, Jeremiah 10:14-16, Ezekiel 8:10, Acts 17:29, Acts 19:26-35, Romans 1:23, Revelation 9:20, Revelation 13:14, Revelation 13:15, Revelation 14:9-11, Revelation 16:2

Reciprocal: Genesis 35:2 - strange Exodus 32:31 - made Deuteronomy 4:16 - corrupt Deuteronomy 4:17 - General Deuteronomy 5:9 - shalt not Deuteronomy 16:22 - image Joshua 24:14 - put Judges 17:3 - a graven image Judges 18:30 - set up 2 Kings 17:35 - charged them Psalms 78:58 - with Psalms 106:20 - into Isaiah 44:13 - he marketh Acts 7:43 - figures 1 John 5:21 - keep

Gill's Notes on the Bible

Thou shalt not make unto thee any graven image,.... An image of anything graven by art or man's device, cut out of wood of stone, and so anything that was molten, or cast into a mould or form, engraved by men, and this in order to be worshipped; for otherwise images of things might be made for other uses and purposes, as the cherubim over the mercy seat, and the brazen serpent, and images and impressions on coin, which we do not find the Jews themselves scrupled to make use of in Christ's time on that account; though they vehemently opposed the setting up any images of the Caesars or emperors in their temple, because they seemed to be placed there as deities, and had a show of religious worship: however, any image of God was not to be made at all, since no similitude was ever seen of him, or any likeness could be conceived; and it must be a gross piece of ignorance, madness, and impudence, to pretend to make one, and great impiety to make it in order to be the object of religious worship; on which account, not any image or the image of anything whatever was to be made:

or any likeness [of anything] that is in heaven above; any form, figure, portrait, or picture of anything or creature whatever, whether in the supreme, starry, or airy heaven; as of angels, which some have gone into the worship of; and of the sun, moon, and stars, the host of heaven; and of any of the birds of the air, as the hawk by the Egyptians, and the dove by the Assyrians:

or that is in the earth beneath; as oxen, sheep, goats, cats, dogs, c. such as were the gods of Egypt:

or that is in the water under the earth: as of fishes, such as were the crocodile of Egypt, the Dagon of the Philistines, and the Derceto of the Syrians: this is the second command, as the Targum of Jonathan expressly calls it that is, the first part of it, which forbids the making of graven images for worship; the other part follows, which is the worship of them itself: Clemens of Alexandria d observes, that Numa, king of the Romans, took this from Moses, and forbid the Romans to make any image of God, like to man or beast.

d Stromat. l. 1. p. 304.

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

THE SECOND COMMANDMENT

Against making and worshipping images.

Verse Exodus 20:4. Thou shalt not make unto thee any graven image — As the word פסל pasal signifies to hew, carve, grave, c., פסל pesel may here signify any kind of image, either of wood, stone, or metal, on which the axe, the chisel, or the graving tool has been employed. This commandment includes in its prohibitions every species of idolatry known to have been practised among the Egyptians. The reader will see this the more plainly by consulting the notes on the ten plagues, particularly those on chap. xii.

Or any likeness, c. — To know the full spirit and extent of this commandment, this place must be collated with Deuteronomy 4:15, &c.: Take ye therefore good heed unto yourselves-lest ye corrupt yourselves - and make you a graven image, the similitude of any figure, the likeness of MALE or FEMALE. All who have even the slightest acquaintance with the ancient history of Egypt, know that Osiris and his wife Isis were supreme divinities among that people.

The likeness of any beast. - בהמה behemah, such as the ox and the heifer. Among the Egyptians the ox was not only sacred but adored, because they supposed that in one of these animals Osiris took up his residence: hence they always had a living ox, which they supposed to be the habitation of this deity and they imagined that on the death of one he entered into the body of another, and so on successively. This famous ox-god they called Apis and Mnevis.

The likeness of any winged fowl. - The ibis, or stork, or crane, and hawk, may be here intended, for all these were objects of Egyptian idolatry.

The likeness of any thing that CREEPETH. The crocodile, serpents, the scarabeus or beetle, were all objects of their adoration and Mr. Bryant has rendered it very probable that even the frog itself was a sacred animal, as from its inflation it was emblematic of the prophetic influence, for they supposed that the god inflated or distended the body of the person by whom he gave oracular answers.

The likeness of any FISH. - All fish were esteemed sacred animals among the Egyptians. One called Oxurunchus had, according to Strabo, lib. xvii., a temple, and divine honours paid to it. Another fish, called Phagrus, was worshipped at Syene, according to Clemens Alexandrinus in his Cohortatio. And the Lepidotus and eel were objects of their adoration, as we find from Herodotus, lib. ii., cap. 72. In short, oxen, heifers, sheep, goats, lions, dogs, monkeys, and cats; the ibis, the crane, and the hawk; the crocodile, serpents, frogs, flies, and the scarabeus or beetle; the Nile and its fish; the sun, moon, planets, and stars; fire, light, air, darkness, and night, were all objects of Egyptian idolatry, and all included in this very circumstantial prohibition as detailed in Deuteronomy, and very forcibly in the general terms of the text: Thou shalt not make unto thee any graven image, or any likeness of any thing that is in the HEAVENS above, or that is in the EARTH beneath, or that is in the WATER under the earth. And the reason of this becomes self-evident, when the various objects of Egyptian idolatry are considered.

To countenance its image worship, the Roman Catholic Church has left the whole of this second commandment out of the decalogue, and thus lost one whole commandment out of the ten; but to keep up the number they have divided the tenth into two. This is totally contrary to the faith of God's elect and to the acknowledgment of that truth which is according to godliness. The verse is found in every MS. of the Hebrew Pentateuch that has ever yet been discovered. It is in all the ancient versions, Samaritan, Chaldee, Syriac, Septuagint, Vulgate, Coptic, and Arabic; also in the Persian, and in all modern versions. There is not one word of the whole verse wanting in the many hundreds of MSS. collected by Kennicott and De Rossi. This corruption of the word of God by the Roman Catholic Church stamps it, as a false and heretical Church, with the deepest brand of ever-during infamy!

This commandment also prohibits every species of external idolatry, as the first does all idolatry that may be called internal or mental. All false worship may be considered of this kind, together with all image worship, and all other superstitious rites and ceremonies. Exodus 20:23.