SDMB weekly Bible Study (SDMBWBS)-Week 46 Exodus 21-23

Welcome to the SDMB weekly Bible Study (SDMBWBS). This week we will be discussing Exodus 21-23. Since the discussion can turn into a very broad and hijackable thread, we would like the following rules to be adhered to:

  1. These SDMBWBS threads are to deal with the books and stories in the Bible as literature. What I’m hoping to achieve is an understanding of the stories, the time in which they were written, context, and possibly its cultural relevance.

  2. While it is up to the individual to choose to believe or disbelieve any portion, that is not to be the discussion of the thread. If you must, please choose to witness/anti-witness in Great Debates.

  3. The intention is to go through the Bible from front to back in order. While different books are needed to be referred to in order to understand context, please try and keep the focus on the thread’s selected chapter(s)/verse(s).

  4. Since different religions have chosen which books to include or omit, the threads will use the Catholic version of 46 Old Testament Books and 27 New Testament Books. It’s encouraged to discuss why a book was included/omitted during the applicable threads only. BibleHub, as far as I know, is a good resource that compiles many different versions of the verses into one page.(Also the SDMB Staff Reports on Who Wrote the Bible). Please feel free to use whatever source you want, including-and even more helpfully-the original language.

  5. Hopefully we can get through these threads with little to no moderation. A gentle reminder that if a poster comes in and ignores these rules, please use the “report post” function instead of responding.

Links to previous threads:
Genesis 49 & 50 (this includes links to all previous Genesis threads)
Exodus 1
Exodus 2
Exodus 3
Exodus 4
Exodus 5&6
Exodus 7-10
Exodus 11-12
Exodus 13
Exodus 14 + 15
Exodus 16-18
Exodus 19+20

Exodus 21 New International Version (NIV)

21 “These are the laws you are to set before them:

Hebrew Servants

2 “If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free, without paying anything. 3 If he comes alone, he is to go free alone; but if he has a wife when he comes, she is to go with him. 4 If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free.

5 “But if the servant declares, ‘I love my master and my wife and children and do not want to go free,’ 6 then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life.

7 “If a man sells his daughter as a servant, she is not to go free as male servants do. 8 If she does not please the master who has selected her for himself, he must let her be redeemed. He has no right to sell her to foreigners, because he has broken faith with her. 9 If he selects her for his son, he must grant her the rights of a daughter. 10 If he marries another woman, he must not deprive the first one of her food, clothing and marital rights. 11 If he does not provide her with these three things, she is to go free, without any payment of money.

Personal Injuries

12 “Anyone who strikes a person with a fatal blow is to be put to death. 13 However, if it is not done intentionally, but God lets it happen, they are to flee to a place I will designate. 14 But if anyone schemes and kills someone deliberately, that person is to be taken from my altar and put to death.

15 “Anyone who attacks their father or mother is to be put to death.

16 “Anyone who kidnaps someone is to be put to death, whether the victim has been sold or is still in the kidnapper’s possession.

17 “Anyone who curses their father or mother is to be put to death.

18 “If people quarrel and one person hits another with a stone or with their fist and the victim does not die but is confined to bed, 19 the one who struck the blow will not be held liable if the other can get up and walk around outside with a staff; however, the guilty party must pay the injured person for any loss of time and see that the victim is completely healed.

20 “Anyone who beats their male or female slave with a rod must be punished if the slave dies as a direct result, 21 but they are not to be punished if the slave recovers after a day or two, since the slave is their property.

22 “If people are fighting and hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. 23 But if there is serious injury, you are to take life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, bruise for bruise.

26 “An owner who hits a male or female slave in the eye and destroys it must let the slave go free to compensate for the eye. 27 And an owner who knocks out the tooth of a male or female slave must let the slave go free to compensate for the tooth.

28 “If a bull gores a man or woman to death, the bull is to be stoned to death, and its meat must not be eaten. But the owner of the bull will not be held responsible. 29 If, however, the bull has had the habit of goring and the owner has been warned but has not kept it penned up and it kills a man or woman, the bull is to be stoned and its owner also is to be put to death. 30 However, if payment is demanded, the owner may redeem his life by the payment of whatever is demanded. 31 This law also applies if the bull gores a son or daughter. 32 If the bull gores a male or female slave, the owner must pay thirty shekels of silver to the master of the slave, and the bull is to be stoned to death.

33 “If anyone uncovers a pit or digs one and fails to cover it and an ox or a donkey falls into it, 34 the one who opened the pit must pay the owner for the loss and take the dead animal in exchange.

35 “If anyone’s bull injures someone else’s bull and it dies, the two parties are to sell the live one and divide both the money and the dead animal equally. 36 However, if it was known that the bull had the habit of goring, yet the owner did not keep it penned up, the owner must pay, animal for animal, and take the dead animal in exchange.

[Exodus 22 New International Version (NIV)

Protection of Property](Exodus 22 NIV - Protection of Property - “Whoever - Bible Gateway)

22 “Whoever steals an ox or a sheep and slaughters it or sells it must pay back five head of cattle for the ox and four sheep for the sheep.

2 “If a thief is caught breaking in at night and is struck a fatal blow, the defender is not guilty of bloodshed; 3 but if it happens after sunrise, the defender is guilty of bloodshed.

“Anyone who steals must certainly make restitution, but if they have nothing, they must be sold to pay for their theft. 4 If the stolen animal is found alive in their possession—whether ox or donkey or sheep—they must pay back double.

5 “If anyone grazes their livestock in a field or vineyard and lets them stray and they graze in someone else’s field, the offender must make restitution from the best of their own field or vineyard.

6 “If a fire breaks out and spreads into thornbushes so that it burns shocks of grain or standing grain or the whole field, the one who started the fire must make restitution.

7 “If anyone gives a neighbor silver or goods for safekeeping and they are stolen from the neighbor’s house, the thief, if caught, must pay back double. 8 But if the thief is not found, the owner of the house must appear before the judges, and they must determine whether the owner of the house has laid hands on the other person’s property. 9 In all cases of illegal possession of an ox, a donkey, a sheep, a garment, or any other lost property about which somebody says, ‘This is mine,’ both parties are to bring their cases before the judges. The one whom the judges declare guilty must pay back double to the other.

10 “If anyone gives a donkey, an ox, a sheep or any other animal to their neighbor for safekeeping and it dies or is injured or is taken away while no one is looking, 11 the issue between them will be settled by the taking of an oath before the Lord that the neighbor did not lay hands on the other person’s property. The owner is to accept this, and no restitution is required. 12 But if the animal was stolen from the neighbor, restitution must be made to the owner. 13 If it was torn to pieces by a wild animal, the neighbor shall bring in the remains as evidence and shall not be required to pay for the torn animal.

14 “If anyone borrows an animal from their neighbor and it is injured or dies while the owner is not present, they must make restitution. 15 But if the owner is with the animal, the borrower will not have to pay. If the animal was hired, the money paid for the hire covers the loss.

Social Responsibility

16 “If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. 17 If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins.

18 “Do not allow a sorceress to live.

19 “Anyone who has sexual relations with an animal is to be put to death.

20 “Whoever sacrifices to any god other than the Lord must be destroyed.

21 “Do not mistreat or oppress a foreigner, for you were foreigners in Egypt.

22 “Do not take advantage of the widow or the fatherless. 23 If you do and they cry out to me, I will certainly hear their cry. 24 My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless.

25 “If you lend money to one of my people among you who is needy, do not treat it like a business deal; charge no interest. 26 If you take your neighbor’s cloak as a pledge, return it by sunset, 27 because that cloak is the only covering your neighbor has. What else can they sleep in? When they cry out to me, I will hear, for I am compassionate.

28 “Do not blaspheme God or curse the ruler of your people.

29 “Do not hold back offerings from your granaries or your vats.

“You must give me the firstborn of your sons. 30 Do the same with your cattle and your sheep. Let them stay with their mothers for seven days, but give them to me on the eighth day.

31 “You are to be my holy people. So do not eat the meat of an animal torn by wild beasts; throw it to the dogs.

[Exodus 23 New International Version (NIV)

Laws of Justice and Mercy](Exodus 23 NIV - Laws of Justice and Mercy - “Do not - Bible Gateway)

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

2 “Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd, 3 and do not show favoritism to a poor person in a lawsuit.

4 “If you come across your enemy’s ox or donkey wandering off, be sure to return it. 5 If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help them with it.

6 “Do not deny justice to your poor people in their lawsuits. 7 Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty.

8 “Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent.

9 “Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt.

Sabbath Laws

10 “For six years you are to sow your fields and harvest the crops, 11 but during the seventh year let the land lie unplowed and unused. Then the poor among your people may get food from it, and the wild animals may eat what is left. Do the same with your vineyard and your olive grove.

12 “Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest, and so that the slave born in your household and the foreigner living among you may be refreshed.

13 “Be careful to do everything I have said to you. Do not invoke the names of other gods; do not let them be heard on your lips.

The Three Annual Festivals

14 “Three times a year you are to celebrate a festival to me.

15 “Celebrate the Festival of Unleavened Bread; for seven days eat bread made without yeast, as I commanded you. Do this at the appointed time in the month of Aviv, for in that month you came out of Egypt.

“No one is to appear before me empty-handed.

16 “Celebrate the Festival of Harvest with the firstfruits of the crops you sow in your field.

“Celebrate the Festival of Ingathering at the end of the year, when you gather in your crops from the field.

17 “Three times a year all the men are to appear before the Sovereign Lord.

18 “Do not offer the blood of a sacrifice to me along with anything containing yeast.

“The fat of my festival offerings must not be kept until morning.

19 “Bring the best of the firstfruits of your soil to the house of the Lord your God.

“Do not cook a young goat in its mother’s milk.

God’s Angel to Prepare the Way

20 “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him. 22 If you listen carefully to what he says and do all that I say, I will be an enemy to your enemies and will oppose those who oppose you. 23 My angel will go ahead of you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites, and I will wipe them out. 24 Do not bow down before their gods or worship them or follow their practices. You must demolish them and break their sacred stones to pieces. 25 Worship the Lord your God, and his blessing will be on your food and water. I will take away sickness from among you, 26 and none will miscarry or be barren in your land. I will give you a full life span.

27 “I will send my terror ahead of you and throw into confusion every nation you encounter. I will make all your enemies turn their backs and run. 28 I will send the hornet ahead of you to drive the Hivites, Canaanites and Hittites out of your way. 29 But I will not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you. 30 Little by little I will drive them out before you, until you have increased enough to take possession of the land.

31 “I will establish your borders from the Red Sea to the Mediterranean Sea, and from the desert to the Euphrates River. I will give into your hands the people who live in the land, and you will drive them out before you. 32 Do not make a covenant with them or with their gods. 33 Do not let them live in your land or they will cause you to sin against me, because the worship of their gods will certainly be a snare to you.”
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CH 21

There now follows three chapters of laws, Chapters 21-23 are known as the “Covenant Code” and are pretty much boring to everyone except people involved in Judaic studies and historians.

Nonetheless…

These laws bear striking resemblance to the famous earlier Code of Hammurabi and others. The laws are not about God, but are concerned with person-to-person relationships, a blueprint for building a just society. Up to now, justice was a family matter (remember the story of Dinah back in Genesis?); these laws start to institutionalize justice within the community. In this context, note verses 12 – 13, recognizing the family’s desire for revenge, but limiting/restricting that desire by providing a refuge.

In both the Old and New Testament, the underlying philosophy of how to live is to love your neighbor, and not to treat others in ways that you would not want to be treated. Here, the Torah starts to spell out HOW to do that, in little-itty-bitty detail.

Unlike all the other ancient law Codes, this starts with rules about slaves (which the NIT translates as “servants”), because they were slaves in Egypt, and slaves are the most vulnerable members of society. The Torah accepts the institution of slavery, but limits and regulates it. Basically, a person can sell themselves for a fixed period of time (six years maximum) for payment of debt, but then must be set free. The servant/slave must rest on the seventh day and festivals, must participate in other Jewish rituals if circumcised; and may not be mistreated by the master. Fugitive slaves may not be extradited.

Verse 6 = Since freedom began by blood on the doorpost, a slave/servant who doesn’t want to be freed after six years, must repudiate freedom at the doorpost.

The laws about women need some explanation. There are three types of women in the ancient world:

  • Daughters, whose property belongs to their father;
  • Wives, whose property belongs to their husbands;
  • Widows, who can own property in their own right.

Verse 23-25 “eye for an eye, tooth for a tooth,” has often been misunderstood – sometimes deliberately. It’s quoted as meaning that the Old Testament is focused on vengeance, and compared to the New Testament instruction to “turn the other cheek.”

The actual context is not about vengeance, but about compensation. First, it’s a limitation; it says that the punishment can’t exceed the crime. This is in contrast with Hammurabi’s Code, for instance, which says that a man who steals a loaf of bread should have his hand cut off. Second, the law was understood to refer to monetary payment rather than physical retaliation. The NIT says (v 23) “you are to take” but a better translation is “you are to pay.”

So, sadly, “eye for an eye” has come into the English language with a meaning very different from where it started.

Verse 26-27 says a master who kills or injures his servant is liable. There is no “excuse” of “I was only whipping him for discipline.” Other ancient law codes do not even mention mistreatment of servants. Similary, in verse 31: the inclusion of women, minors, and slaves is a radical departure from Hammurabi’s Code.

Verse 28 – 29, these ancient laws are often scoffed, for putting the ox to death. Two comments:
• Note that if the destructive animal is habitually doing this, the responsibility lies with the owner. If it was an unexpected one-time occurrence, the owner bears no guilt.
• The bible feels that, when human blood is shed, something is amiss in the cosmos, and the balance needs to be restored. The usual penalty is stoning, the ox is killed to give blood for blood, the animal is treated like a murderer. The meat cannot be eaten so that there is no benefit derived from the death of the ox.

CH 22

(Side note: the text numbering here differs between Christian and Jewish versions, we’re sticking with NIV, but please forgive me if I goof, since my sources use different numbering.)

The law code continues with laws of theft, guardianship, borrowing, etc.

V 4, 7: The penalty for theft in the bible is almost always to pay back double.

V 16: Note that this is NOT rape, but seduction. Marriage was viewed as a contractual arrangement between the husband and the father of the (minor) daughter. Ordinarily, the girl’s father would receive the bride-price paid by the husband-to-be. But the bride-price was based on the premarital virginity. Thus, the seduction caused a loss of social status and the father not being able to get the bride-price. Hence the seducer had to make good the lost sum. Remember too that polygamy was acceptable, so, if you seduce an unmarried girl, you can pay for her, marry her and make an honest woman of her. The payment of a bride price is contractual marriage, was referred to in the story of Jacob/Leah/Rachel and also the rape of Dinah.

Rape (and seducing a married woman) are treated differently, later in Deuteronomy 22.

The NIT lumps verses 16 – 23 together as “Social Responsibility,” but they really address ethical behavior and paganism. Polytheism was seen to be a source of unethical behavior – if the gods fight and quarrel and trick each other, so can we. The bible laws therefore condemn/prohibit paganism. They also prohibit sorcery, bestiality, and apostasy.

Verse 18: Belief in sorcery and magic was universal in the ancient world. Underlying this is the polytheistic assumption that gods and humans share the same physical world. Gods are born and grow old, and even die; and there are supernatural powers that can be controlled and manipulated. Biblical monotheism opposes this flatly.

The feminine “sorceress” reflects the historical reality that most practicioners were women.

Note the critical bit: verse 21: “Do not wrong or oppress a stranger, for you were strangers in the land of Egypt.” There are four categories of disadvantaged: the stranger, the widow, the orphan, and the poor.

V 25: The ancient Hebrew word here for “interest” derives from the word that means “bite.” It appears later in Deut 24:10, Lev 25:35, and Deut 23:20. While charging interest was prohibited, taking a pledge (collateral) to ensure repayment of a loan was permitted. Here, the pledge is largely symbolic, elsewhere the pledge cannot be the garment of a widow or any necessity.

God describes Himself here as “compassionate.” The word is usually accompanied by the word “merciful.” The omission here implies that the return of a poor person’s garment is a right, not an act of mercy. And we already know that God hears the voice of the oppressed when the cry out, since the Israelites cried out in Egypt.

Verse 31: “You are to be my holy people.” The Hebrew word that is translated “holiness” actually means “separate.” Holiness is now linked to complex set of behaviors: how you eat, how to deal with collateral, etc. Bringing holiness into the world isn’t a matter of huge upheaval, but of doing little things, living a moral life.

CH 23

This continues the idea that holiness is linked to a complex set of behaviors.

Ver 1: Note that gossip is identified with false witness. The section then outlaws behaviors that would overturn the impartiality and integrity of the law, since justice is perverted by favoring either the rich OR the poor. The Torah frequently commands compassion for the poor, so it’s necessary to be sure that compassion doesn’t bias legal rulings. The same warning appears in Lev 19:15 and Deut 1:17.

V 4: The Torah tends to state ethical precepts in terms of the most extreme case. Holiness is not how you deal with those you love (that’s a given), but with those you hate (or who hate you.) Thus, treatment of your enemy’s ox or, ah, donkey.

Here is also the concept to relieve the suffering of animals, an important biblical principle.

Verse 9 is one of the most explicit of the recurring theme: you must build a just society because you have been the victims of an unjust society.

V 10ff. This is the agricultural calendar. There is a weekly Sabbath, and there is a seven-year cycle of Sabbath for the land. Sabbath is a remembrance of creation, but also of the liberation from Egypt. Resting on Sabbath is a testament to God’s creation of life, and that we are no longer slaves and we have the ability/privilege of resting. The sabbatical year returns the land to God, as the weekly Sabbath return time and space to God.

V 18: The only things that go on God’s table are basic, primal. No leavening, no hubris, no human intervention.

V 19 – The verse “Do not boil a kid in its mother’s milk” appears three times in the Torah. Rabbinic interpretation is that God wouldn’t be redundant, so the repetition must imply greater and greater separation. Hence, the Jewish laws of separating milk and meat. The first appearance of the phrase means don’t eat milk mixed with meat. T The second implies not to use the same utensils, so that traditional Jews have separate kitchenware for meat and for milk usage. And the third implies not to make profit from a meat/milk mixture. Observant Jews can raise and sell pork (although they can’t eat it themselves), but they cannot make profit from (say) cheeseburgers.

I like to think of this in terms of a philosophical or literary symbolism: milk (white like semen) is equated with life, and meat (red like blood) with death, so the mixture is inelegant. :wink:

Verses 27 ff: The Torah equates paganism with immorality. We today, with our broader anthropological tolerance, don’t make that assumption. The ancient Israelites, looking at the unethical practices and unjust societies around them, did make that assumption. The text does not anticipate our modern era, of Jews living in societies where non-Jews can be decent people. In those days, thee Israelites are to move into a new land, and have to toss out the old furniture.

The ideal borders of the Promised Land extend from the Sea of Reeds (here, probably the Gulf of Aqaba) to the Sea of Philistia (the Mediterranean), from the wilderness (generic term for the Sinai desert) to the Euphrates (literally, “the River.”)

So here are some questions I have about these.

  1. We just had the decalogue in Exodus 20 and then the laws just keep coming. I’m assuming these are laws handed down to Moses by God so why do we differentiate the decalogue from the rest of these laws?

  2. It seems that Exodus 22:16-17 is allowing pre-marital sex (as long as it’s paid for and then they are married)?
    “If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. 17 If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins.

  3. Exodus 22:25 “If you lend money to one of my people among you who is needy, do not treat it like a business deal; charge no interest." So does that mean no one should be charge interest on loans ever?

  4. Exodus 23:17 “Three times a year all the men are to appear before the Sovereign Lord." How does one appear before the Sovereign Lord?

  5. Exodus 23:31 “I will establish your borders from the Red Sea to the Mediterranean Sea, and from the desert to the Euphrates River. I will give into your hands the people who live in the land, and you will drive them out before you. " How does this reconcile with Exodus 22:21?

Wow! Thanks Dex! That’s some good stuff. And I really like the reasoning behind it all, i.e. don’t mix milk (white/life) with meat (blood/death).

I also find it interesting that some of the laws do take into account “shenanigans” in terms of trying to steal from the neighbor in a round about way (22:10).

Given how long ago this was written, are there updated versions? Is that part of translating it today? Is meaning more important than the literal words used?

Thanks!

I had a Christian roommate who was so much of an extreme literalist that he couldn’t be with any other denomination other than the one that consisted of solely of himself and his best friend/follower. This was something he made a big deal out of when he went out proselytizing, as there are a lot of people who had sex while engaged. He said that, as long they got married, they weren’t sinning.

His permissiveness still didn’t win him any converts, however. He only won over his best friend because the friend had had a near death experience and revelation.

I’m no expert here, but I will point out the restriction “to one of my people.” Hence the prohibition only applied when loaning to other Israelites. Hence why Jewish loan officers were acceptable if they serviced Christian clients.

And it worked the other way, too, as past Christianity held the same restriction, but interpreted “one of my people” as being fellow Christians. This ethnic/religious monopoly greatly helped out Jewish bankers, and has a lot to do with the stereotype of Jewish money pinchers.

A number of translations have translated Exodus 21:22 to refer to miscarriage rather than premature birth.

Douay, for instance: “If men quarrel, and one strike a woman with child, and she miscarry indeed, but live herself…”

Apparently there’s some disagreement as to what the original Hebrew really means.

BigT:

Actually, the medieval Christian barring of Jews from owning land and belonging to most craftsmens’ guilds has more to do with it. It pretty much forced Jews into being professional money-lenders.

RTFirefly:

I don’t think there’s a disagreement there. Premature birth was, back then, tantamount to a miscarriage. I don’t think there’s any suggestion that if the baby comes out earlier than expected but otherwise survives in good health that there is any tort for the baby’s father/woman’s husband to claim.

The Decalogue was spoken to the whole people; the rest are given to Moses who tells the people. Thus, later generations assume the Decalogue to be “more important” (certainly Christianity says that.) For traditional Jews (espec Orthodox), all the laws are equally binding (except those no longer applicable – such as the laws of sacrifice when there is no Temple.)

Yep.

They came to the Temple in Jerusalem for the those three harvest festivals. (Jumping ahead, that’s why Jesus came to Jerusalem for Passover.)

You mean, mistreating the Canaanites? The point is that the Israelites are supposed to try to establish a just society, in which strangers are not mistreated. The Canaanite societies mentioned were all deemed NOT just. Hence, my comment above on v 27. Destroying unjust societies (making war) isn’t the same as mistreating the vulnerable within your society.

You’re welcome! And you ask a very deep question. There are some cultures/societies (such as the US, UK, Germany) where the literal words used in the laws are what are the most important. There are other cultures/societies (France and other Napoleonic Code countries) where the MEANING of a law is more important than the exact words used.

For traditional Jews, the exact wording of the laws were important. For liberal Christians, the 30,000-foot view is more important. So, depends on where you stand on the spectrum.

Remember that this is a legal code. We’re used to thinking of the bible as a moral guideline, focused on ethics. But what is written here is intended as a law code, for the Israelites recently freed from Egypt, when they try to establish a new society.

Next thread Exodus 24.