Exodus 22:27 kjv

For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious.

Exodus 22:27 nkjv

For that is his only covering, it is his garment for his skin. What will he sleep in? And it will be that when he cries to Me, I will hear, for I am gracious.

Exodus 22:27 niv

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.

Exodus 22:27 esv

for that is his only covering, and it is his cloak for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate.

Exodus 22:27 nlt

This coat may be the only blanket your neighbor has. How can a person sleep without it? If you do not return it and your neighbor cries out to me for help, then I will hear, for I am merciful.

Exodus 22 verses

Exodus 22 27 Meaning

Exodus 22:27 prohibits dishonoring God and a leader of the people through words. It specifically commands Israel not to "revile" (treat lightly or contemptuously) God, nor to "curse" (invoke harm upon or speak evil of) a ruler among their own community. This directive underscores the dual sanctity of divine authority and human leadership established by God within the covenant nation, aiming to maintain order, respect, and proper conduct in both spiritual and civil spheres.

Exodus 22 27 Context

Exodus 22:27 (22:28 in the Hebrew Masoretic Text and KJV) is part of the "Book of the Covenant" (Exo 20:22 - 23:33), which outlines the specific legal and moral stipulations for the nation of Israel following the Ten Commandments. Chapter 22 deals primarily with civil laws, emphasizing social justice, property rights, and protection for the vulnerable (like the poor, widows, and orphans).

Within this context of establishing a just and righteous society, verse 27 serves as a crucial ethical and religious injunction. It directly follows commands regarding a loan to a poor person and not holding a pledge overnight. This shows that respect for God and divinely appointed leaders is intertwined with practical ethics and care for the vulnerable. The verse sets foundational principles for civil and religious order, signifying that a well-ordered society depends on reverence for its ultimate Divine Governor and respect for the human leaders He institutes. Historically, this law was vital for Israel's unique theocratic structure, where God was direct King, and human leaders served as His representatives. Disrespecting them was a direct affront to God's authority and could sow seeds of rebellion against the very covenant order. It also indirectly combats any tendency towards idol worship by emphasizing "the God" (YHWH) and acknowledges that a leader's authority is derived, unlike contemporary polytheistic societies where rulers often claimed divine status themselves.

Exodus 22 27 Word analysis

• You shall not revile / לֹא תְקַלֵּל (lo' t'qallel):

  • "You shall not": A strong, absolute prohibition, common in legal codes.
  • "Revile": From the Hebrew root qalal (קָלַל), meaning "to be light," "to treat lightly," "to make little of," "to curse." It suggests treating something with contempt, disdain, or speaking disparagingly of it, thus diminishing its honor or importance. This implies both an inner attitude of disrespect and its outward expression in verbal abuse or scorn. It’s distinct from invoking a specific magical or formal curse, focusing more on casual but profound contempt.

• God / אֱלֹהִים (Elohim):

  • "Elohim": This plural form of the word for God in Hebrew typically refers to the singular, transcendent God of Israel (Yahweh) when used with singular verbs, as it is here. While elohim can sometimes refer to pagan gods, judges, or powerful beings in other contexts, in this theocratic setting and when directly parallel with "ruler," it unequivocally signifies the one true God whom Israel serves. To revile "God" is to show utter contempt for the ultimate divine authority, the Creator, and Lawgiver. This is a foundational ethical demand, akin to breaking the First Commandment concerning the sacredness of God's name and identity.

• nor curse / לֹא תָאֹר (lo' ta'or):

  • "nor curse": From the Hebrew root arar (אָרַר), meaning "to curse," often implying a solemn or binding curse, a pronouncement of judgment or severe ill will. While qalal is about treating lightly, arar is about wishing misfortune upon or legally/spiritually binding someone with evil. The use of two different verbs (qalal and arar) highlights distinct but related prohibitions: don't disparage/disrespect God, and don't pronounce solemn evil upon His appointed leaders. This demonstrates a nuanced legal precision.

• a ruler / נָשִׂיא (nasi):

  • "Nasi": Meaning "prince," "chief," "leader," or "exalted one." In early Israel, this referred to tribal chiefs, clan heads, or prominent figures chosen to lead the people. It does not specifically refer to a king, but rather any divinely recognized leader within the community. This position holds delegated authority from God. Disrespecting such a ruler is not merely a civil offense; it is an affront to God, who established and sanctioned their authority.

• of your people / בְעַמְּךָ (b'ammekha):

  • "Of your people": This emphasizes that the prohibition applies specifically to leaders within the community of Israel. It defines the scope of authority that the people are expected to honor, reinforcing the communal and covenantal bond under God. It implies an internal standard of conduct and respect necessary for the functioning of a harmonious society.

Words-group by words-group analysis:

• "You shall not revile God": This prohibition directly addresses the relationship between the people and their divine King. It forbids contemptuous speech or thought toward God Himself. It’s a core command guarding the sanctity and supreme authority of YHWH, reflecting the absolute sovereignty and holiness of the Divine. Such reverence is fundamental to a theocracy and mirrors the gravity of taking God's name in vain.

• "nor curse a ruler of your people": This parallel prohibition extends the principle of reverence from God directly to His human representatives. Just as God's name and being are sacred, so is the authority of the leader whom God has appointed to govern "His people." This establishes a direct connection: insulting or wishing ill upon the ruler is an act of defiance against God, the source of that ruler's authority. This dual prohibition highlights that spiritual order and civil order are intrinsically linked and interdependent under God's covenant.

Exodus 22 27 Bonus section

The historical interpretation of Elohim in Exodus 22:27 (22:28 MT) has sometimes been debated, with some ancient Jewish interpreters and early Christian writers considering "Elohim" in this context as referring to "judges" rather than "God" (drawing a parallel with Psa 82:1, 6 where elohim refers to divine beings or judges). However, the vast majority of mainstream biblical scholarship, Jewish and Christian, understands Elohim here as God (Yahweh), especially given the parallel structure with "ruler" and the overall context of laws reinforcing divine authority. The Septuagint and most modern translations reflect this primary interpretation. The prohibition's gravity stems from challenging God's absolute rule, not merely judicial decrees.

This verse serves as a potent reminder of God’s deep value for honor and respect, particularly towards those in positions of leadership whom He ordains. It establishes a theological framework for civil responsibility. It also highlights the power and danger of the tongue; God Himself, the ultimate authority, instructs on responsible speech, particularly in critical contexts where spiritual and civil order could be disrupted. The command reflects a truth that extends beyond ancient Israel into all societies where God desires order and justice.

Exodus 22 27 Commentary

Exodus 22:27 stands as a succinct yet profound declaration within the divine law for Israel, articulating a twin prohibition against the misuse of speech toward both God and human authority. It reveals God’s deep concern for order, reverence, and the sanctity of all established authority—divine and delegated.

The command not to "revile God" strikes at the heart of blasphemy, forbidding any act, word, or attitude that treats the Creator lightly or with contempt. This isn't just about uttering an oath; it encompasses any expression of disdain, mockery, or irreverence for the Holy One. Such a sin directly undermines the covenant relationship and God's absolute sovereignty over His people.

Equally significant is the prohibition against "cursing a ruler of your people." Leaders in ancient Israel, whether judges, elders, or later kings, held their positions through God's ultimate ordination, serving as stewards of divine justice and order. To "curse" them, to call down evil upon them, or to verbally malign them, was an assault on God's delegated authority and an act that could lead to anarchy and instability within the divinely ordered society. This command teaches the Israelites that obedience and respect for legitimate human authority are extensions of their obedience and reverence for God. It fosters a spirit of deference and civility necessary for the common good and the flourishing of the community.

The parallel structure of the verse links reverence for God with respect for His representatives, indicating that rebellion against a righteous ruler is ultimately a rejection of God Himself (cf. 1 Sam 8:7). The seriousness of these prohibitions reflects the foundational importance of upholding divine and human order for a thriving theocracy. In principle, this command calls believers to speak with discretion and honor towards those in positions of authority, remembering that "authority has been given to them by God" (Rom 13:1).