Keluaran 7:4

7:4 Pharaoh will not listen to you. ¹  I will reach into ²  Egypt and bring out my regiments, ³  my people the Israelites, from the land of Egypt with great acts of judgment.

Keluaran 22:25

22:25 “If you lend money to any of ⁴  my people who are needy among you, do not be like a moneylender ⁵  to him; do not charge ⁶  him interest. ⁷ 

Keluaran 23:16

23:16 “You are also to observe ⁸  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ⁹  when you have gathered in ¹⁰  your harvest ¹¹  out of the field.

Keluaran 29:13

29:13 You are to take all the fat that covers the entrails, and the lobe ¹²  that is above the liver, and the two kidneys and the fat that is on them, and burn them ¹³  on the altar.

Keluaran 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ¹⁴  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ¹⁵  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ¹⁶ 

[7:4]  ¹ tn Heb “and Pharaoh will not listen.”

[7:4]  ² tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

[7:4]  ³ tn See the note on this term in 6:26.

[22:25]  ⁴ tn “any of” has been supplied.

[22:25]  ⁵ sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”

[22:25]  ⁶ tn Heb “set.”

[22:25]  ⁷ sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127-34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).

[23:16]  ⁸ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ⁹ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ¹⁰ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ¹¹ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[29:13]  ¹² tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ¹³ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:13]  sn The giving of the visceral organs and the fat has received various explanations. The fat represented the best, and the best was to go to God. If the animal is a substitute, then the visceral organs represent the will of the worshiper in an act of surrender to God.

[29:27]  ¹⁴ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[31:13]  ¹⁵ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ¹⁶ tn Or “your sanctifier.”