Exodus 20: The Decalogue

Another example of Ellen White’s insight being consistent with the original Hebrew is found in regard to the Ten Commandments, recorded in Exodus 20. Ellen White makes an astounding comment about the Decalogue: “The Ten Commandments . . . are ten promises. . . . There is not a negative in that law, although it may appear thus.” ^{34Ellen G. White, manuscript 41, 1896; idem, letter 89, 1898; published in The Seventh-day Adventist Bible Commentary, ed. Francis D. Nichol (Washington, D.C.: Review and Herald®, 1953), 1:1105.} When one reads the Ten Commandments, they seem to be replete with negatives. Eight of the ten commandments start with the words: “Thou shalt not . . .” How could Ellen White say there is no negative in the Decalogue? I had always understood this in the sense of “All His biddings are enablings,” ^{35Ellen G. White, Christ’s Object Lessons (Battle Creek, Mich.: Review and Herald®, 1900), 333.} but I now believe there is a more direct and satisfying, yes, more biblical/exegetical explanation.GOP 164.1

In light of Ellen White’s statements, I looked closely at the Hebrew original of the Decalogue, examining the grammatical forms that are used in each one of the Ten Commandments. To my surprise, I found that the eight commandments that begin with “Thou shalt not” can, according to Hebrew grammar, be translated either as negative commands (prohibitions) or as emphatic promises. In harmony with the grammatical sentence structure one can translate these commandments thus: “[I promise you], you will not have any other gods before Me! . . . You will not make for yourself any carved image. . . . You will not take the name of the Lord your God in vain . . .” “[I promise you that] you will not kill, commit adultery, steal, bear false witness, covet.” Even the fourth and fifth commandments, which are not framed in the negative—“Remember the Sabbath . . .” “Honor your father and mother . . .”—do not use the imperative, which is the normal way of giving a positive command in biblical Hebrew. Rather, they use the infinitive absolute, which in Hebrew often indicates an intensive promise. God is saying, in effect, “[I promise you], you will remember the Sabbath. You will honor your father and mother!” And so each of the commandments can be translated either as a command or a promise. ^{36For further discussion and substantiation, see, Richard M. Davidson, Lovesong for the Sabbath (Hagerstown, Md.: Review and Herald®, 1988), 35-37; cf. the standard Hebrew grammar: E. Kautzsch, ed., Gesenius’ Hebrew Grammar (Oxford: Clarendon, 1910), par. 113bb and 113ee.} GOP 164.2

I suggest that Ellen White’s insight is further reinforced by recognizing the significance of the prologue to the Ten Commandments. One’s experience (and consequent translation) of the “Ten Words” all depends on where one begins the Ten Commandments. As a child I was taught the Decalogue started with verse 3, “Thou shalt have no other gods before me.” But that is not where the Ten Commandments begin. That is not where God starts speaking. The Decalogue begins in verse 2, where Yahweh says, “I am the Lord your God who has brought you out of the house of bondage.” In effect, God says, “I have redeemed you by the blood of the Lamb. You are already saved and now I am going to promise you power to keep My law.” If one starts in verse 2, the commandments that follow become promises: “I promise you, you won’t have any other gods before Me. You won’t take My name in vain. You will remember the Sabbath. You will honor your father and mother . . .”GOP 164.3

“There is not a negative in that law.” Ellen White did not know Hebrew grammar, but under prophetic inspiration she provided a gospel-centered insight into the Word that is supported by the original language of the biblical passage.GOP 165.1