Preface: God continues speaking to Moses, focusing first on laws of justice—not giving a false witness, not favoring or disfavoring someone due to their economic status. We are even to treat our enemies in grace, looking out for their possessions in fact. Anyone involved in a matter of justice is not to be swayed by a bribe; no one is to take advantage of a foreigner. God also spoke of the Sabbath year, the Sabbath day and He institutes 3 annual feasts of gathering that Israel is to observe.

This chapter closes out with God promising to send His Angel to guide Israel into their new land and that Israel was to defeat those currently living in that land.

The Bible Summary of Exodus 23 (in 140 characters or less): You shall not pervert justice. Each year you shall hold feasts. My angel will lead you and I will drive your enemies from the land.

There are many chapter commentaries on the book of Exodus. This will be the most extensive examination of Exodus 23, where you will be able to examine in depth every word of the original text. Every attempt has been made to make this both a complete and self-contained study. Therefore, all references, vocabulary, and related concepts should be found within this extensive study. Easy access links to more in-depth studies of some vocabulary words, concepts and doctrines are also provided.

Outline of Chapter 23:

Introduction

         vv.     1–9           Just Interactions with Others

         vv.    10–13         The Sabbath Year, the Sabbath Day, Other Gods

         vv.    14–19         The Three Feasts of Assembly

         vv.    20–33         Israel in the Land of Canaan

         vv.      20–23        The Angel of God Will Go Before Israel

         vv.      24–26        Serving Y^ehowah and Attendant Blessings

         vv.      27–30        Israel Incrementally Takes Control of the Land

         vv.      31–33        The Borders of Israel; Warning Against Idolatry

Chapter Summary

Addendum

Charts, Graphics and Short Doctrines:

         Preface               Quotations

         Introduction         Titles and/or Brief Descriptions of Exodus 23 (by various commentators)

         Introduction         Brief, but insightful observations of Exodus 23 (various commentators)

         Introduction         Fundamental Questions About Exodus 23

         Introduction         The Prequel of Exodus 23

         Introduction 

         Introduction 

         Introduction         The Principals of Exodus 23

         Introduction         The Places of Exodus 23

         Introduction         By the Numbers

         Introduction         Timeline for Exodus 23

         Introduction         A Synopsis of Exodus 23

         Introduction         Outlines of Exodus 23 (Various Commentators)

         Introduction         A Synopsis of Exodus 23 from the Summarized Bible

         Introduction         The Big Picture (Exodus –)

         Introduction         Paragraph Divisions of Modern Translation for Exodus 23

         Introduction 

         Introduction 

         Introduction         Changes—additions and subtractions (for Exodus 23)

         Introduction 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v.      11              Prophecy in Scripture and Critics of Prophecy

         v. 

         v. 

         v. 

         v. 

         v.      12              Basic Points on the Sabbath

         v. 

         v.      12              Comparing Exodus 23:12 to the Fourth Commandment

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v.      17              Hebrew Calendar (from the Voice)

         v. 

         v. 

         v. 

         v. 

         v. 

         v.      21              Various translations of Ex. 23:21

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v. 

         v.      31              The Borders of Israel from Exodus 23 (a map)

         v. 

         v. 

         Summary            A Set of Summary Doctrines and Commentary

         Summary            Why Exodus 23 is in the Word of God

         Summary            What We Learn from Exodus 23

         Summary            Jesus Christ in Exodus 23

         Summary            Shmoop Summary of Exodus 23

         Summary            Edersheim Summarizes Exodus 23

         Summary 

         Addendum          Josephus’ History of this Time Period

         Addendum          A Complete Translation of Exodus 23

         Addendum          Word Cloud from a Reasonably Literal Paraphrase of Exodus 23

         Addendum          Word Cloud from Exegesis of Exodus 23

——————————

An Introduction to Exodus 23

I ntroduction: Exodus 23 continues with the laws for which there are no expressed judgements. The first set of ordinances deal with one's correct behavior in the legal system; the second with the Sabbath year and the Sabbath day; the third set of ordinances were about three of Israel's feasts. The last portion of Exodus 23 is God's promises and His expectations concerning the conquest of the land.

From Exodus 20:21 through the to the end of this chapter, we have a series of laws given by God directly to Moses. First God gave the Ten Commandments so that all Israel could hear them. The people of Israel shirked in fear and asked that only Moses hear God, and that he speak to them. This is how this was set up, starting at the end of Exodus 20:

Exodus 20:18–19 Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off and said to Moses, "You speak to us, and we will listen; but do not let God speak to us, lest we die."

Exodus 20:20 Moses said to the people, "Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin."

Exodus 20:21 The people stood far off, while Moses drew near to the thick darkness where God was.

Exodus 20:22 And the LORD said to Moses, "Thus you shall say to the people of Israel: 'You have seen for yourselves that I have talked with you from heaven. (ESV; capitalized)

From Exodus 20:22 all the way to the end of chapter 23, God is speaking to Moses, giving him these laws. With Exodus 24:1, we return to narrative, where God appears to send Moses back down to fetch Aaron and some of the other men to come up to worship Him. So, what appears to be the case is, Moses is separated from the people, and God speaks these laws to him over a period of, perhaps, a few hours (perhaps just an hour?).

Our study, for the past few chapters, has simply been on the laws which God gave Moses, immediately after giving all the people the Ten Commandments.

Some have suggested that many of the laws given in this section of Exodus can be matched up with the Ten Commandments, giving specific instances to look out for. The first 8 verses here appear to be related to, You will not bear false witness.

Previously, I had wondered about God’s organization, and why sometimes the topics of law could be so disparate. However, in my own study, I have very much preferred not having one entire chapter on this or that subset of related laws. It is much easier to get bogged down in something like that; even to the point of losing one’s concentration because the subject matter is so similar throughout.

In this chapter, God really mixes up the material covered, so that we can more easily be attentive. Besides, if someone wants to cover all the aspects of a particular topic (like the Feast of Ingathering), then all of those passages can be examined and compared.

Timeline for Exodus 23

As has been my tradition, since all of this chapter is God speaking, I will begin and end the chapter with quotation marks. I will not engage in proper English and begin each new paragraph with quotation marks.

Like all of these laws, these are written with the idea that the people would obey these laws after entering into Canaan and settling there (after taking it).

——————————

We continue with this verse to list a series of ordinances without specific judgements. That is, there is no recommended penalty. This does not mean that a breach of these ordinances carries with it no judicial or civil penalty, but that the judge was given the latitude to penalize as he saw fit. Most of the next nine verse are applications of the ninth commandment.

Just Interactions with Others

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac (= Aramaic) and Greek texts, using the Douay-Rheims translation; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

The comparisons which I do are primarily between the English translations which are taken from the ancient tongues. For the most part, the variances are so minor that I rarely investigate them any further than that.

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.

The Targum of Onkelos is actually the Pentateuchal Targumim, which are The Targums of Onkelos and Jonathan Ben Uzziel. On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee by J. W. Etheridge, M.A. From http://www.becomingjewish.org/texts/targum/onkelos_Exodus.html and first published in 1862.

Occasionally, there is an obvious error in the English translation, and I correct those without additional mention or footnoting. For instance, the online version of the Targum of Onkelos which I use has gorund in Ex. 4:9; I simply corrected the text. This may occur once or twice in a chapter.

I attempt to include translations which are different in their vocabulary and phrasing. On many occasions, I may include a translation which is not substantially different than another listed translation.

Most of the translations can be found here.

Ancient texts:

Masoretic Text (Hebrew)        “You will not lift up a report of falsehood; you will not put your hand with an unrighteous [man] to be a witness of violence [wrong, oppression].

Dead Sea Scrolls                   .

Targum (Onkelos)                  Thou shalt not take up a false report, nor set thine hand with the wicked to be a false witness for him. Translation for Onkelos and Pseudo-Jonathan by J. W. Etheridge, M.A. (1862).

Targum (Pseudo-Jonathan)   Sons of Israel My people, take not up lying words from a man who accuseth his neighbour before thee, nor put thine hand with the wicked to become a false witness.

Jerusalem targum                  .

Revised Douay-Rheims         You shall not receive the voice of a lie: neither shall you join your hand to bear false witness for a wicked person.

Douay-Rheims 1899 (Amer.) .

Aramaic ESV of Peshitta        "You shall not spread a false report. Do not join your hand with the wicked to be a malicious witness.

Lamsa’s Peshitta (Syriac)     YOU shall not confirm a false report: do not stretch out your hand taking oaths with the guilty to become a false witness for him.

Updated Brenton (Greek)       Thou shalt not receive a vain report: thou shalt not agree with the unjust man to become an unjust witness.

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             Do not let a false statement go further; do not make an agreement with evil-doers to be a false witness.

Easy English                          God's laws for what is fair and kind

Do not make false reports. Do not say false words to give help to a bad man.

Easy-to-Read Version–2006  “Don’t tell lies against other people. If you are a witness in court, don’t agree to help a bad person tell lies.

God’s Word™                         .

Good News Bible (TEV)         .

The Message                         “Don’t pass on malicious gossip.

“Don’t link up with a wicked person and give corrupt testimony.

Names of God Bible               .

NIRV                                      Laws About Mercy and Fairness

“Do not spread reports that are false. Do not help a guilty person by telling lies in court.

New Simplified Bible              »Do not spread false rumors. Do not help a guilty person by offering false testimony.

Thought-for-thought translations; dynamic translations; paraphrases:

Contemporary English V.       Don't spread harmful rumors or help a criminal by giving false evidence.

The Living Bible                     “Do not pass along untrue reports. Do not cooperate with an evil man by affirming on the witness stand something you know is false.

New Berkeley Version           .

New Life Version                    Different Laws

“Do not tell a lie about someone else. Do not join with the sinful to say something that will hurt someone.

New Living Translation           A Call for Justice

“You must not pass along false rumors. You must not cooperate with evil people by lying on the witness stand.

Unlocked Dynamic Bible        “Do not lie about other people. Do not help someone who is guilty by lying about what happened.

Unfolding Bible (simplified)    .

Partially literal and partially paraphrased translations:

American English Bible          ‘You should not accept false testimony, nor should you allow anyone who is crooked to provide false testimony.

Beck’s American Translation .

Common English Bible           Don’t spread false rumors. Don’t plot with evil people to act as a lying witness.

New Advent (Knox) Bible       Never must thou take up a false cry, or join hands with the guilty by giving false witness in their favour.

Translation for Translators     “Do not tell to others ◂false rumors/untrue reports► about other people. Do not help someone who is guilty by ◂testifying falsely/lying► about what happened.

Mostly literal renderings (with some occasional paraphrasing):

Conservapedia                       Do not carry a false report; do not set your hand with the wicked one, to become a lying witness. Literally, "report of futility."

Ferrar-Fenton Bible                You shall not make a false oath. You shall not set your hand to commit fraud.

God’s Truth (Tyndale)           You shall not accept a vain tale, neither shall put your hand with the wicked to be an unrighteous witness.

HCSB                                     Laws about Honesty and Justice

“You must not spread a false report. Do not join [Lit join hands with] the wicked to be a malicious witness.

International Standard V        Laws about Truthful Testimony

“You are not to spread a false report, nor are you to join forcesa with the wicked to be a malicious witness.

Jubilee Bible 2000                  Thou shalt not admit a false rumour; put not thine hand with the wicked to be a false witness.

Lexham English Bible            Regulations Regarding Justice

" 'You will not {spread} a false report. Do not lift your hand with [the] wicked to be a malicious witness.

NIV, ©2011                             Laws of Justice and Mercy

“Do not spread false reports. Do not help a guilty person by being a malicious witness.

Tree of Life Version                .

Unfolding Bible Literal Text    .

Unlocked Literal Bible            .

Urim-Thummim Version         You will not raise a false report, do not lay your hand with the wicked to be an erroneous witness.

Wikipedia Bible Project          You will not bring spurious testimony. Do not extend your hand with the wicked, to be an aid to violence.

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  Do not make false statements. And do not join hands with the wicked by being a malicious witness.

The Heritage Bible                 You shall not lift a ruinous report; do not place your hand with the wicked to be an unrighteous witness.

New American Bible (2002)   "You shall not repeat a false report. Do not join the wicked in putting your hand, as an unjust witness, upon anyone.

New American Bible (2011)   You shall not repeat a false report. Do not join your hand with the wicked to be a witness supporting violence. Dt 19:16–21.

New English Bible–1970        Justice and fairness.

You shall not spread a baseless rumour. You shall not make common cause with a wicked man by giving malicious evidence.

New Jerusalem Bible             'You will not spread false rumours. You will not lend support to the wicked by giving untrue evidence.

New RSV                               .

Revised English Bible–1989   You must not spread a baseless rumour, nor make common cause with a wicked man by giving malicious evidence.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           “You are not to repeat false rumors; do not join hands with the wicked by offering perjured testimony.

exeGeses companion Bible   JUDGMENT AND MERCY

Neither bear a vain report:

nor put your hand with the wicked

to become a witness of violence.

Hebraic Roots Bible               .

Israeli Authorized Version      .

JPS (Tanakh—1985)               .

Judaica Press Complete T.    .

Kaplan Translation                 . The Kaplan Translation, particularly in Exodus through Deuteronomy, takes note of historic rabbinic opinions.

The Scriptures 1998              “Do not bring a false report. Do not put your hand with the wrong to be a malicious witness.

Weird English, Olde English, Anachronistic English Translations:

Alpha & Omega Bible            YOU SHALL NOT RECEIVE A VAIN REPORT: YOU SHALL NOT AGREE WITH THE UNJUST MAN TO BECOME AN UNJUST WITNESS.

Awful Scroll Bible                   Were yous to take up a calumnious report? - were yous to set you all's hand with they wicked, to be a malignant witness? -

Charles Thompson OT           .

Concordant Literal Version    You shall not carry a futile report; do not set your hand with the wicked to become a malicious witness.

Darby Translation (1889)       .

exeGeses companion Bible   .

Orthodox Jewish Bible           Thou shalt not spread a false report; put not thine hand with the rashah to be an ed chamas (malicious witness).

Rotherham’s Emphasized B. .

Third Millennium Bible            .

Expanded/Embellished Bibles:

The Amplified Bible                Various Laws

“You shall not give a false report; you shall not join hands with the wicked to be a malicious witness [promoting wrong and violence].

The Expanded Bible              Laws About Fairness

“You must not ·tell lies [^L give a false report]. If you are a witness in court, ·don’t help [^L you shall not set hands with] a wicked person ·by telling lies [with a false/violent/malicious witness].

Kretzmann’s Commentary    Verses 1-9

Further Ordinances Regarding Social Relations

Thou shalt not raise a false report, undertake to testify of a promise or agreement which was not heard with your own ears. Put not thine hand with the wicked to be an unrighteous witness, to charge your neighbor with any form of wickedness, to involve him in quarrels before court. Testimony should never be given in favor of some criminal act.

Syndein/Thieme                     {Prohibition Against Trouble Makers}

You shall not raise a false report. Put not your hand with the wicked to be an unrighteous witness.

The Voice                               Eternal One: Do not pass along a false report. Do not plot with evil people to give a false witness.

Bible Translations with Many Footnotes:

The Complete Tanach           You shall not accept a false report; do not place your hand with a wicked person to be a false witness.

The Geneva Bible                  .

Kaplan Translation                 Justice

Do not accept a false report.

Do not join forces with a wicked person to be a corrupt witness.

accept

(Targum; Rashi; cf. Pesachim 118a; Sanhedrin 7a). Or, 'do not spread false rumors' (Ibn Ezra).

false report

(Targum; Rashi). Or, 'an illegal report' (see Exodus 20:7). This prohibits the courts from accepting illegal testimony, specifically when the defendant or opposing party is not present (Sanhedrin 7a; Yad, Sanhedrin 21:7; Sefer HaMitzvoth, Negative Commandment 281). Or, 'a trivial report.' This is seen as a commandment against listening to malicious gossip (lashon ha-ra) when not necessary, even if it is true (Pesachim 118a).

to be a corrupt witness

Since two witnesses are always needed (Numbers 35:30, Deuteronomy 17:6, 19:15), and a wicked person is not a valid witness, it is forbidden to join with him to make a pair (Mekhilta; Saadia; Yad, Eduth 10:1; Ibn Ezra; Sforno). Or 'Do not join forces with a wicked person to be a false witness' (Targum; Rashi).

NET Bible®                             Justice

¹ “You must not give² a false report.³ Do not make common cause⁴ with the wicked⁵ to be a malicious⁶ witness.

^1sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

^2tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

^3tn Or “a groundless report” (see Exod 20:7 for the word שָוְא, shav’).

^4tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

^5tn The word “wicked” (רָשָע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

^6tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

Literal, almost word-for-word, renderings:

Brenner’s Mechanical Trans....you will not lift up a report of falseness, you will not set your hand down with the lost to (be) a witness of violence,...

C. Thompson LXX (updated) You will not countenance an idle report, nor conspire with the unrighteous to be a false witness.

Context Group Version          You shall not take up a false report: don't put your hand with the wicked to be a decadent {or condemned, unreliable} witness.

English Standard Version      .

Green’s Literal Translation    You shall not utter a false report; You shall not put your hand with the wicked, to become a violent witness.

Modern English Version         .

Modern Literal Version           Laws of Justice and Mercy

You must not give a false report. Do not join your hand with the wicked to be a malicious witness.

NASB                                     Sundry Laws

“You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness.

New European Version          Principles of Judgment

You shall not spread a false report. Don’t join your hand with the wicked to be a malicious witness.

New King James Version       Justice for All

“You shall not circulate a false report. Do not put your hand with the wicked to be an unrighteous witness.

Niobi Study Bible                   .

Owen's Translation                .

Restored Holy Bible 6.0         .

Updated Bible Version 2.11   .

A Voice in the Wilderness      .

Webster’s Bible Translation  .

World English Bible                .

Young's Literal Translation     .

Young's Updated LT              `Thou dost not lift up a vain report; thou dost not put thy hand with a wicked man to be a violent witness.

The gist of this passage:     You are not to suborn perjury, particularly when it is in conjunction with a guilty man.

Translation: “You will not raise up a false report;...

The first portion of Ex. 23 deals with correct legal behavior. Although lying is wrong 99% of the time, this verse relates particularly to one's testimony as a witness. This verse begins with the negative plus the 2^nd masculine singular, Qal imperfect of nâsâʾ (נָשָׂא) [pronounced naw-SAW], which is translated 46 different ways in the KJV version, Qal stem alone. Although we see it translated by such words as bring forth, burn, fetch, forgive, marry, pardon, receive, respect, set, spare, yield, it means lift up, carry. The point is that there is more to this in context than just a simple lie. If that were the case, then the verb would have been a verb denoting simple speech. However, this is something that you are picking up and carrying around with you and presenting it to others. It is more than a simple, white lie spoken one time (this does not excuse the so-called white lie; however, that is not what is in view here).

Report is masculine singular construct of shêmaʿ (שֵמַע) [pronounced SHAY-mahģ] and this is not just a saying or a few words, but it is an organized and/or formal report (Deut. 2:25 Isa. 23:5). It is something which should be heard or listened to, which is why it is often translated hearing. It is the information reported about someone who is famous (Num. 14:15 1Kings 10:1 2Chron. 9:1 Job 28:22) and in that context is translated fame. Even Young, who prides himself on a consistent literal translation, translates this word, which only occurs 19 times in the Bible, at least four different ways. Shêma’s root means to hear. It has a active and a passive meaning: it is that which is spoken so that several people will hear it or that which is heard by several people. Report is a good one-word, almost all-purpose rendering; proclamation being too formal for some contexts. One person's take on rendering one language into another was that human experience is all the same and for every word in one language, there iwll be a corresponding word in another language. As we have gone through these verses, I hope it is obvious to you that notion is crock.

Report is modified by the word shâv^eʾ (שָוְא) [pronounced shawv] which we saw in the third commandment where we were not to use our Lord's name in vanity and emptiness. Here it means empty, worthless, vain, false, meaningless. The report is empty, meaningless, and worthless because it is false. This word deals with the quality of the report because of its content rather than directly with the content of the report. A report or a testimony which is false is, accordingly, empty, meaningless and worthless.

I believe that the idea here is to initiate a false report.

This statement appears to be connected to the commandment that, You will not bear false witness.

Translation: ...you will not place your hand with the unrighteous man to be an unrighteous witness.

The word usually translated wicked (an unfortunately out-of-date term) is râshâʿ (רָשָע) [pronounced raw-SHAWĢ] and it often means criminal (Ex. 2:13 Num. 35:31 Deut. 25:2 2Sam. 4:11 Psalm 109:7 119:53, 61). It is in contrast with the righteous (Gen. 18:25 Deut. 25:1 Mal. 3:18) and with the just (Psalm 37:12) and is occasionally translated ungodly (2Chron. 19:2 Job 34:18 Psalm 1:1, 4, 6). This is clearly unregenerate man (Psalm 101:8 119:55); however it is more than that. This is the man who is criminal and condemned, if not by man's laws, then by God's. An outstanding, modern, one-word rendering would be malevolent [pronounced ma-LEV-a-lent] for those whose vocabulary exceeds 1000 words. Other good renderings would be maleficent, reprehensible (worthy of blame), corrupt, reprobate; and reasonable but less satisfying would be the translations ungodly, corrupt, unredeemable, unregenerate, iniquitous, wicked. If you have been raised under the KJV, wicked, with an annotated use criminal would cover the meaning here. In this verse, the adjective acts as a substantive, so the renderings criminal, malefactor, reprobate. would be apropos.

When we give a worthless report, joining hands with a criminal, our witness is châmâç (חָמָס) [pronounced khaw-MAWC], a word usually translated violence (Gen. 6:11, 13 49:5 2Sam. 22:3, 49); however, there are a number of instances where violence would be totally inappropriate (Gen. 16:5 Deut. 19:16). Therefore, a more suitable translation should be sought. The behavior described by châmâç is consistently wrong, often involving violence and/or criminal activity. It is a noun which here is used to modify the word witness. I personally lean towards the words malicious, cruelty, corrupt or corruption, because such terms can imply criminality and/or violence in the right context. Several of our laws place a person who lies in a legal proceeding in the same category as the criminal. He becomes an accomplice to his criminal activity, as his testimony or witness is false, thus misleading those who are after the truth and, eventually, after justice. This concept is based upon the solid Biblical principles found here. A gang member or a friend may give false testimony (or lie) when questioned by police officers in order to protect a criminal; that person by his testimony is a witness of corruption, maliciousness, and cruelty.

The first half of this verse presents someone who appears to be working alone; in this situation, someone asks you to work with them, apparently to defraud another. The testimony given is related to gaining something through violence or wrongdoing.

On the other hand, many translators saw these as related statements, where the false statement being made is to help out a guilty man.

Exodus 23:1 “You will not raise up a false report; you will not place your hand with the unrighteous man to be an unrighteous witness.

Lev. 19:16 carries a similar prohibition: You will not go about as a slanderer among your people and you are not to take a stand against the life of your neighbor; I am Y^ehowah. Deut. 22:13–19 deals with a specific act of perjury involving marriage. If a man turns against his wife and falsely accuses her of not being a virgin at marriage in order to get out of the marriage, he would be fined and he must remain in the marriage. In 1Kings 21, we have an example of Ahab who indirectly kills a man by false testimony against him, and gains possession of his land. Under these circumstances, God intervened and punished Ahab. God continues to intervene.

We become discouraged at times because we live in an unjust world and people commit crimes for which they are not punished. We do not have to worry. If all legal action has been pursued for naught or if the criminals have never been apprehended, God will see to justice being done. We may not be able observe God's justice, but He will leave no criminal unpunished, no wronged saint un-avenged. I have had personal situations where I could have taken various individuals to the civil courts where I have instead left the matter in God's hands and God saw to it thtat I was repaid and they were punished. I've had to put innumerable matters into God's hands and I was not always allowed to see the results—but I know that God took care of the matter. This does not means that we do not avail ourselves of the legal system nor do we disregard the civil court system; however, if we are to a point where we are trying to obtain legal revenge, God can avenge us must better than any court system can. No one gets away with anything on this earth, including you and including me.

If you ever sue someone (or are the cause of someone being sued), then you have better check, re-check, and triple check your motivations.

I knew of two Christians, one of whom sued the other over the repair of a vehicle. The one who sued got money; was vindicated in court; but he also lost many of his friendships at the church.

Exodus 23:1 “You will not initiate a false report; you will not join forces with an unrighteous man to give false testimony for personal gain.

——————————

Here is how others have translated this verse:

Ancient texts:

Masoretic Text (Hebrew)        You will not be after a multitude for evil and you will not testify upon a suit to turn aside after a multitude to turn away. And a helpless you will not show partiality toward in a suit.

Dead Sea Scrolls                   .

Jerusalem targum                  .

Targum (Onkelos)                  Thou shalt not follow the many to wickedness, neither shalt thou fail to teach that which in thine eyes is judgment; [Other copies, “what thou hast sought out concerning judgment.”] after the many (majority?) thou shalt fulfil judgment. And upon the poor thou shalt not be pitiful in judging him.

Targum (Pseudo-Jonathan)   Sons of Israel My people, you shall not go after the many to do evil, but to do good; and no one among you shall restrain himself from affirming justly concerning his neighbour in the judgment, by saying, Behold, the judgment sides with the many. [JERUSALEM. Sons of Israel My people, you shall not go after the multitude to do evil, but to do good; and no one of you shall restrain himself from setting forth the just cause of his neighbour in the judgment, nor say in your heart, The judgment sides with the many.] And to the poor man who is guilty in his cause, thou shalt not be partial in having compassion upon him; for there must not be respect of persons in judgment.

Revised Douay-Rheims         You shall not follow the multitude to do evil: neither shall you yield in judgment, to the opinion of the most part, to stray from the truth. Neither shall you favour a poor man in judgment.

Douay-Rheims 1899 (Amer.) .

Aramaic ESV of Peshitta        "You shall not follow a crowd to do evil; neither shall you testify in court to side with a multitude to pervert justice; neither shall you favour a poor man in his cause.

V. Alexander’s Aramaic T.     .

Plain English Aramaic Bible   .

Lamsa’s Peshitta (Syriac)     You shall not follow a multitude to do evil; neither shall you testify in a lawsuit so as to pervert justice, in order to side with a multitude which deviates from justice. 3 Neither shall you be partial to a poor man in his lawsuit.

Updated Brenton (Greek)       Thou shalt not associate with the multitude for evil; thou shalt not join thyself with a multitude to turn aside with the majority so as to shut out judgment. And thou shalt not spare a poor man in judgment.

Significant differences: 

Limited Vocabulary Translations:

Bible in Basic English             Do not be moved to do wrong by the general opinion, or give the support of your words to a wrong decision: But, on the other hand, do not be turned from what is right in order to give support to a poor man's cause.

Easy English                          Do not follow other people, to do wrong things. When you speak in front of a judge, let your words be true. Do not speak false words, to be like everyone else. But do not speak well for a poor man, only because you like him.

Easy-to-Read Version–2001  "Don't do something just because everyone else is doing it. If a group of people are doing wrong, don't join them. You must not let those people persuade you to do wrong things--you must do what is right and fair. "If a poor man is being judged, sometimes people will support him because they feel sorry for him. You must not do that. {Support him only if he is right.}

Easy-to-Read Version–2006  “Don’t do something just because everyone else is doing it. If you see a group of people doing wrong, don’t join them. You must not let them persuade you to do wrong things—you must do what is right and fair.

“In court, don’t treat a person in a special way simply because that person is poor.

God’s Word™                         .

Good News Bible (TEV)         Do not follow the majority when they do wrong or when they give testimony that perverts justice. Do not show partiality to a poor person at his trial.

The Message                         Don’t go along with the crowd in doing evil and don’t fudge your testimony in a case just to please the crowd. And just because someone is poor, don’t show favoritism in a dispute.

Names of God Bible               .

NIRV                                      “Do not follow the crowd when they do what is wrong. When you are a witness in court, do not turn what is right into what is wrong. Do not go along with the crowd. Do not show favor to a poor person in court.

New Simplified Bible              .

Thought-for-thought translations; dynamic translations; paraphrases:

Casual English Bible             .

College Press Bible Study     .

Contemporary English V.       Always tell the truth in court, even if everyone else is dishonest and stands in the way of justice. And don't favor the poor, simply because they are poor.

The Living Bible                     “Don’t join mobs intent on evil. When on the witness stand, don’t be swayed in your testimony by the mood of the majority present, and do not slant your testimony in favor of a man just because he is poor.

New Berkeley Version           .

New Life Version                    Do not follow many people in doing wrong. When telling what you know in a trial, do not agree with many people by saying what is not true. And do not show favor to a poor man when he has a problem.

New Living Translation           “You must not follow the crowd in doing wrong. When you are called to testify in a dispute, do not be swayed by the crowd to twist justice. And do not slant your testimony in favor of a person just because that person is poor.

Unlocked Dynamic Bible        Do not join with a group of people who are planning to do something evil. Do not tell the same lies they do and so keep the judge from deciding the case justly. When a poor person is on trial, do not testify in his favor just because he is poor and you feel sorry for him.

Unfolding Bible Simplified      .

Partially literal and partially paraphrased translations:

American English Bible          ‘You must not join a mob to do bad things, nor should you go along with with the majority when they are wrong.

‘If a man is found guilty, you must not [free him from his responsibilities] just because he’s poor, nor should you [find any man guilty] because he’s poor. V. 4 is included for context (this must be v. 4 in the LXX, as it is not found in the MT).

Beck’s American Translation .

Common English Bible           Don’t take sides with important people to do wrong. When you act as a witness, don’t stretch the truth to favor important people. But don’t privilege unimportant people in their lawsuits either.

New Advent (Knox) Bible       Never must thou follow with the crowd in doing wrong, or be swayed by many voices so as to give false judgement; even pity for the poor must not sway thee when judgement is to be given.

Literally, this verse reads ‘And thou shalt not pity (in the Hebrew text, adorn) the poor man in his judgement’. Some think that there is an error of transcription, which has changed the word ‘great’ into the word ‘poor’, a difference of only one letter in the Hebrew. Cf. Lev. 19.15.

Translation for Translators     Do not join a group of people who are planning to do something evil. Do not testify the way the crowd wants you to, if that will prevent the judge from deciding the case justly/fairly. When a poor person is on trial, do not testify in his favor just because he is poor and you feel sorry for him.

Mostly literal renderings (with some occasional paraphrasing):

Christian Standard Bible        .

Conservapedia Translation    Do not follow after many to do evil. Do not respond after many, in a cause before a court, to cause a miscarriage of justice. Do not grant a man a favorable judgment merely because he is poor.

Ferrar-Fenton Bible                “You shall not go with the powerful to do wrong; and you shall not plead for the powerful to make excuse for their wrong·doing. And you shall not turn away from the poor man when he pleads.

God’s Truth (Tyndale)           You shall not follow a multitude to do evil: neither answer in a matter of plea that you (would to follow many) turn aside from the truth, neither shall you paint a poor mans cause.

HCSB                                     .

International Standard V        .

H. C. Leupold                         .

Lexham English Bible            You will not {follow} a majority for evil, and you will not testify concerning a legal dispute to turn aside after a majority to pervert [justice]. You will not be partial to a powerless [person] in his legal dispute..

NIV, ©2011                             “Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd, and do not show favoritism to a poor person in a lawsuit.

Peter Pett’s translation          .

Unfolding Bible Literal Text    .

Unlocked Literal Bible            .

Urim-Thummim Version         You will not follow a crowd to do bad, and you will not testify in a dispute so as to pervert the judgment of the masses, nor will you be partial to a poor man in his dispute.

Wikipedia Bible Project          You will not follow the many to wrongdoing, and you will not answer to a dispute so as to incite the many to mistakes. And the impoverished you will not glorify in his disputes.

Catholic Bibles (those having the imprimatur):

Christian Community (1988)  .

The Heritage Bible                 You shall not be after a multitude to do evil, and you shall not answer in a controversy to stretch out after many to stretch the truth; And you shall not favor one dangling in need in his controversy.

New American Bible (2002)   Neither shall you allege the example of the many as an excuse for doing wrong, nor shall you, when testifying in a lawsuit, side with the many in perverting justice. You shall not favor a poor man in his lawsuit.

New American Bible (2011)   You shall not follow the crowd in doing wrong. When testifying in a lawsuit, you shall not follow the crowd in perverting justice. You shall not favor the poor in a lawsuit. Lv 19:15.

New English Bible–1970        .

New Jerusalem Bible             You will not be led into wrong-doing by the majority nor, when giving evidence in a lawsuit, side with the majority to pervert the course of justice; nor will you show partiality to the poor in a lawsuit.

New RSV                               .

Revised English Bible–1989   You must not be led into wrongdoing by the majority, nor, when you give evidence in a lawsuit, should you side with the majority to pervert justice; nor should you show favouritism to a poor person in his lawsuit.

Jewish/Hebrew Names Bibles:

Complete Jewish Bible           Do not follow the crowd when it does what is wrong; and don’t allow the popular view to sway you into offering testimony for any cause if the effect will be to pervert justice. On the other hand, don’t favor a person’s lawsuit simply because he is poo.

exeGeses companion Bible   .

Hebraic Roots Bible               You shall not run after many to gain evil things. And you shall not testify as to a lawsuit, to turn aside after many in order to pervert justice. And you shall not favor the lowly in his lawsuit.

Israeli Authorized Version      .

The Israel Bible (beta)            .

JPS (Tanakh—1985)               .

Kaplan Translation                 .

The Scriptures 1998              “Do not follow a crowd to do evil, nor bear witness in a strife so as to turn aside after many, to turn aside what is right. “And do not favour a poor man in his strife.

Tree of Life Version                “Do not follow a crowd to do evil. Nor are you to testify in a case, to follow a crowd and pervert justice. On the other hand, nor should you takes sides with a poor man in his case.

Weird English, Olde English, Anachronistic English Translations:

Alpha & Omega Bible            .

Alpha & Omega Bible            YOU SHALL NOT ASSOCIATE WITH THE MULTITUDE FOR EVIL; YOU SHALL NOT JOIN YOURSELF WITH A MULTITUDE TO TURN ASIDE WITH THE MAJORITY SO AS TO SHUT OUT JUDGMENT. ¶ · AND YOU SHALL NOT SPARE A POOR MAN IN JUDGMENT.

Awful Scroll Bible                   Are yous to be after abundance? - Yous are to become unhappy - were yous to testify in a dispute, to turn aside after abundance? - Even are yous to be turned aside. Were you to show partiality to the lowly in a dispute?.

Charles Thompson OT           .

Concordant Literal Version    You shall not come after the many to do evil, and you shall not respond in a contention to turn aside after the many, to turn aside judgment. Neither shall you honor the poor in his contention.

Darby Translation                  .

exeGeses companion Bible   Neither follow many to evil;

nor witness in a dispute

to deviate many to pervert.

Esteem not the poor in his dispute.

Jubilee Bible 2000                  Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause hiding behind many to wrest judgment; neither shalt thou honour a poor man in his cause.

Orthodox Jewish Bible           Thou shalt not follow a multitude to do evil; neither shalt thou speak in a riv (cause, lawsuit) to turn aside after many to pervert justice;

Neither shalt thou favor a poor man in his riv (cause, lawsuit).

Rotherham’s Emphasized B. Thou shalt not follow multitudes to commit wickedness,—neither shalt thou answer in a quarrel, so as to turn away after multitudes to mislead, Even a poor man, shalt thou not prefer in his quarrel.

Third Millennium Bible            Thou shalt not follow the multitude to do evil; neither shalt thou speak in a cause, following many, to divert judgment. Neither shalt thou countenance a poor man in his cause.

Expanded/Embellished Bibles:

The Amplified Bible                You shall not follow a crowd to do [something] evil, nor shall you testify at a trial or in a dispute so as to side with a crowd in order to pervert justice; nor shall you favor or be partial to a poor man in his dispute [simply because he is poor].

The Expanded Bible              “You must not ·do wrong just because everyone else is doing it [follow the crowd in evil]. ·If you are a witness in court, you must not ruin a fair trial. You must not tell lies just because everyone else is [^L You are not to give testimony in an accusation by siding with everyone else in order to distort justice]. ·If a poor person is in court, you must not take his side just because he is poor [^L You must not be partial to a poor person in his dispute/lawsuit].

The Geneva Bible                  .

Kretzmann’s Commentary    Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment. The thought of the first half of the sentence is emphasized in the second part; for to yield to the hasty judgment of the multitude merely because of the great numbers that hold an opinion, if this means deviating from the way of truth and of justice, is sharply condemned by the Lord. A witness in any case should speak the full truth to the best of his knowledge. Neither shalt thou countenance a poor man in his cause. To pretend to be moved by sympathy for the poor in favoring them in each and every suit is an affectation; God wanted His people to stand on the side of justice, regardless of consequences.

Syndein/Thieme                     {Prohibition Against Mobs - Riots}

You shall not follow a mob/multitude to do evil; neither shall you speak in a cause to decline . . . after many to rest. {do not get involved in anything that causes your nation to go against Biblical policies for a nation.} {Note: Verse is prohibiting 'mob justice'. God says to follow the legal system of the land.}

{Verses 3-6: Principle of No Socialism}

Neither shall you keep on 'showing partiality' to a needy/weaker/poor {man} in his dispute.

{Note: Just because he is 'considered downtrodden' by society, he should NOT be shown preference by the national entity. This would prohibit 'affirmative action' and legal cases where the minorities are given money because 'the rich can afford it'. And, no socialism! All people are to be treated equally under the Law!}.

The Voice                               Even if the majority of people are doing evil, do not follow them. Also when you are called to give testimony in a dispute, do not let the crowd pressure you into perverting justice. In the same way, do not side with the poor in a complaint just because he is poor.

Bible Translations with Many Footnotes:

The Complete Tanach           You shall not follow the majority for evil, and you shall not respond concerning a lawsuit to follow many to pervert [justice].

Neither shall you glorify a poor man in his lawsuit.

Kaplan Translation                 Do not follow the majority to do evil.

Do not speak up in a trial to pervert justice. A case must be decided on the basis of the majority.

Do not favor [even] the poorest man in his lawsuit.

Do not follow

(Targum; Rashbam; Ibn Ezra; Bachya). Or, 'Do not follow a majority [of one] to impose a [death] penalty' (Mekhilta; Yad, Sanhedrin 8:1).

to pervert justice

(Ibn Ezra; Tur; Abarbanel). See Exodus 23:6; Deuteronomy 27:19, Malachi 3:5. The form li-n'toth here denotes 'to turn [oneself] aside' (cf. Numbers 22:26; 2 Kings 20:10; Psalms 17:11). Hence, it is also translated, 'do not speak up [in a trial] to bend yourself [to follow the consensus]' (Sefer HaMitzvoth, Negative Commandment 183; cf. Rashbam; Saadia, Yad, Sanhedrin 10:1). Or, 'Do not speak up to bend yourself [and change your mind about your verdict]' (Yad, Sanhedrin 10:2; Sefer HaMitzvoth loc. cit.). See note, this verse, 'A case must be...'.

Others translate this, 'Do not speak up in a lawsuit [to coach either party]' (Bachya; cf. Yad, Sanhedrin 21:10; Choshen Mishpat 17:8).

Since the verb anah has the connotation of testimony (Exodus 20:13), the verse can also say, 'do not testify at a trial to pervert justice.'

A case must be decided...

(Chullin 11a; Bava Metzia 49b; Saadia; Sefer HaMitzvoth, Positive 175). This is a general rule that we must follow a majority in all cases.

Some put the entire second part of the verse together, 'Do not speak up in a trial, leaning toward the majority to pervert justice' (Mekhilta; Rashbam; Abarbanel). The form le-hatoth used here has the connotation of perverting justice; Isaiah 10:2, Proverbs 17:23, 18:5, Lamentations 3:35. It also has the connotation of turning aside another (Numbers 22:23, 1 Kings 8:58). Hence, 'Do not speak up in a trial to turn aside, following a majority to change someone else's decision (Chizzkuni).

NET Bible®                             “You must not follow a crowd⁷ in doing evil things;⁸ in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice,⁹ and you must not show partiality¹⁰ to a poor man in his lawsuit.

^7tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).

^8tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.

^9tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”

^10tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).

Literal, almost word-for-word, renderings:

Brenner’s Mechanical Trans....you will not [follow] the abundant to dysfunction, and you will not answer upon a dispute, extending after the abundant (by) [turning away from] it, and you will not swell the weak in his dispute,...

Charles Thompson OT           .

C. Thompson (updated) OT   You will not be with the majority in wickedness, nor join with the multitude to shut out justice. In passing judgment you will not be influenced by compassion for the needy.

Context Group Version          .

English Standard Version      .

Green’s Literal Translation    .

Modern English Version         You must not follow the masses to do evil, and do not testify in a dispute that agrees with the crowd to pervert justice. You must not show partiality to a poor man in his dispute.

Modern Literal Version           .

Modern KJV                           .

New American Standard B.    .

New European Version          .

New King James Version       You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice. You shall not show partiality to a poor man in his dispute.

Niobi Study Bible                   .

Owen's Translation                .

Restored Holy Bible 6.0         .

Updated Bible Version 2.17   .

A Voice in the Wilderness      .

Webster’s Bible Translation  .

World English Bible                .

Young's Literal Translation     .

Young’s Updated LT             “You are not after many to evil, nor will you testify concerning a strife, to turn aside after many to cause others to turn aside; and a poor man you will not honour in his strife.

The gist of this passage:     The Israelite, as a representative of God, is not to join a crowd and testify wrongly; nor are they to decide in favor of a man simply because he is poor.

2-3

Translation: You will not follow after a group [of men] for evil [injury or iniquity]...

Follow is a preposition rather than a verb, but it is reasonably translated. Rabbîym (רַבִּים) [pronounced rah^bv-BEEM] is an adjective meaning much, many, great. Here, since it follows the preposition and has no noun in the vicinity to modify, it stands alone as a substantive and means multitude, (the) many, group, crowd.

The word usually translated evil is the feminine plural of the adjective râʿâh (רִַעַה) [pronounced raw-ĢAW] and it is the softer version of râʿ (evil). We have the passive meanings miseries, distresses; and the active meanings injuries, mischief, wrongs. In other words, these are not acts of great evil which are spoken of here. This is less than joining a gang and becoming involved in a crime spree and murder. This is a reference to activity in a group or in a gang, but it refers to significantly tamer activity. Maybe you'll steal a car, bully someone outside of the gang, engage in some petty theft. The example given is, a distortion of testimony in order to benefit the group. The point is that even the things which a more hardened gang might think is standard everyday innocuous behavior is forbidden. Certainly, by extension, the more pernicious forms of evil are therefore forbidden as well.

No verb comes between crowd and evil and evil is preceded by the preposition to, for, in regard to. The first half of this verse speaks against mob violence and against gang violence. Actually, the word râʿâh does not even have to result in violence but in illegal activity; in doing that which is wrong. Here we are enjoined not to become a part of this sort of activity. The message is simple—God knew then as has become very apparent—that people in groups, when it comes to illegal activity, behave differently than they would as individuals. We are able to avoid falling into a mob mentality by not following them. This would keep us away from unions which go beyond the law, from abortion protest rallies which could result in violence, from gang associations, from mob retaliation, even when the cause seems just.

When a crowd (gang, group, mob) becomes involved in illegal activity and is hauled into court, then those who are bystanders or those who are in the crowd are expected to hang together with the group. The conjunction and the negative could be translated and [you will] not or simply as nor. Rîyb (רִיב) [pronounced ree^bv] means strife, dispute, controversy. It is preceded by the preposition ʿal (עַל) [pronounced ģahl], which, like most Hebrew prepositions, had a variety of applications. It generally means upon, on, on the grounds of; but it can means concerning, by, on, to. It does not mean in per se, which is the way it is often rendered.

The word translated evil could means injury, iniquity or aberration. This word sets the mood for this passage. The phrase itself, sets us up for what is to follow. The words which are used in the next phrase could be interpreted in a neutral way; however, here, the men who indicate a direction are men acting for evil.

Anytime one acts outside the law or the bounds of justice, they are acting for evil.

In this example, there are two or more men and they want you to go in a particular direction regarding a lawsuit (or a criminal matter). Since the word evil has been added, this indicates that following them is evil; and that doing what they suggest to do is also evil.

There is the possibility that we are seeing a majority rule here. That is, most people are taking a particular side, even though that is a evil side.

Application: I am aware of an unpopular homeowner whose has a neighbor who has gone up and down the street in order to organize neighbors against him. That is evil.

Application: Same neighborhood: quite a number of neighbors previous organized against another person in the neighborhood and forced him out for running a business out of his house (it would be my guess that easily a quarter of the homes have some sort of business operation which takes place in the home). The homeowners on his street decided that they did not like his particular business. His business was, he brought in girls who were without parents, for whatever reason, into his home to provide them with structure. The state or the county paid him money to do this, which is how it was determined to be a business.

Application: I was the only person who supported this person, as I lived right across the street from him and there had been absolutely no problems from his house or from his girls. This mattered nothing to the people of the neighborhood (the more militant ones), who took legal action to force him out. To me, this was evil. Now, he probably would have been better not to say anything about what was going on, but he bragged to a number of people about what he was doing, and that was his own undoing (otherwise, no one would have had any idea what he was doing at his house).

Translation: ...and you will not testify about a lawsuit to veer off after a multitude to turn away [from justice].

This is a matter which has ended up in court or possibly is being resolved outside of court. After is the same preposition as follow. then we have the preposition to, for, in regards to and the Hiphil infinitive construct of the verb nâţâh (נָטָה) [pronounced naw-TAWH], which means stretch, bend, extend, distort. There is no word for outright lying here; this is a bending or stretching of the testimony, or witness that you give. You leave out a crucial detail or two; you didn't see this or that; you mislead a judge or an investigating officer by suggesting another theory or an idea suggested by some bystander who was there.

The intent is to mislead those who are listening to you. So note here that even if you do fall into a crowd and it results in illegal activity, you are not to even bend your recollection of the facts in order to further follow this crowd. Note the first law of criminality—you never rat on another criminal; and the first law of gang membership—the preservation and welfare of the gang comes first. Both of these concepts are diametrically opposed to the Word of God. You do not become involved and when interviewed in a dispute or a court matter, you do not stretch or alter the truth in any way.

This phrase cannot be separated from the previous phrase. You are not to testify or be caused to veer away from the truth or from justice simply because there is a group pushing you in that direction.

This means that you do not follow a group of people on a set of actions if their actions or views are wrong. Some people like to be part of a group; even if that means that they are doing evil.

Application: We see this today in groups who organize demonstrations, and they often distort the facts of a situation in order to get an active following. A few years ago, a Black kid was shot by the police, and the signs carried to protest this shooting were, Hands up, don’t shoot. However, this is not what the kid did. He did not raise up his hands and say, “Don’t shoot.” He forced the confrontation. There were resultant riots and a massive amount of property damage, all based upon a multitude who were followed for evil. Although the law given by God specifically applies to the courtroom; the principles of this commandment have wider application.

Translation: And you will not show partiality towards the poor [man[ in a lawsuit.

Hâdar (הָדַר) [pronounced haw-DARH] means, in a good sense, honor, adorn; and in a bad sense it means to be partial, to favor. The psychology here is to err on the side of the weak and the poor against the strong. However, the defendant is innocent until proven guilty and no matter how rich the company and no matter how poor and wretched the plaintiff, this is still not a reason so side with the plaintiff. The facts are to be listened to and if the plaintiff has proven his case, then you are to side with him.

Here is a law that you might find surprising. You are not to show partiality towards a man in a lawsuit because he is helpless, poor or weak. You make a decision based upon the facts, not upon this man’s need.

You do not involve yourself in a legal case, and, from the start, align yourself with the majority; or, from the start, align yourself with the poor man in the lawsuit. You look at the facts of the case and then make a decision.

Application: There are so many lawsuits against large companies which are decided in favor of the person bringing the complaint, simply because the company is rich and can afford to pay the individual off for whatever his complaint is.

So there is no misunderstanding, you do not favor the strong against the weak; or the weak against the strong; you consider both sides.

Exodus 23:2 You will not allow yourself to be turned away from justice by following a group of men for evil. You will not show partiality towards the poor and helpless in a lawsuit.

When it comes to giving testimony, you stick with the absolute truth; you do not color your testimony, no matter what.

Application: If you are on a jury, then you stick with the facts of the case. You do not make a decision based upon your own predispositions, based upon peer pressure; or, you make no premature decisions based upon the people in the court case. You might be making a decision that involves an oil fracking business; and another which is a poor family who has impurities in their well. You have to go on the basis of the evidence, not on the basis of your predilections (no matter which way you might lean).

Every juror on a civil suit against a company with deep pockets should have this ingrained in their minds. It is a common mentality to favor the underdog. When you have an individual standing up against a corporation or a company that they claim has wronged them and therefore they deserve compensation; we are not to automatically side with the plaintiff. So many people think, the victim is really not asking for much; and the company is so profitable. Or, they simply see the big company (corporation) as being in the wrong, without supporting evidence.

Exodus 23:3 And you will not show partiality towards the poor [man[ in a lawsuit.

Every juror on a civil suit against a company with deep pockets should have this ingrained in their minds. It is a common mentality to favor the underdog. When you have an individual standing up against a corporation or a company that they claim has wronged them and therefore they deserve compensation; we are not to automatically side with the plaintiff. So many people think, the victim is really not asking for much; and the company is so profitable. Or, they simply see the big company (corporation) as being in the wrong, without supporting evidence.