Exodus 3:5

3:5 God ¹  said, “Do not approach any closer! ²  Take your sandals off your feet, for the place where you are standing is holy ³  ground.” ⁴ 

Exodus 12:46

12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Exodus 16:24

16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it.

Exodus 22:25

22:25 “If you lend money to any of ⁵  my people who are needy among you, do not be like a moneylender ⁶  to him; do not charge ⁷  him interest. ⁸ 

Exodus 22:31

22:31 “You will be holy ⁹  people to me; you must not eat any meat torn by animals in the field. ¹⁰  You must throw it to the dogs.

Exodus 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ¹¹  will be cut off ¹²  from his people.’”

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¹ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

² sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

³ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

⁴ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

⁵ tn “any of” has been supplied.

⁶ sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”

⁷ tn Heb “set.”

⁸ 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).

⁹ sn The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces.

¹⁰ tn Or “by wild animals.”

¹¹ tn Heb “a stranger,” meaning someone not ordained a priest.

¹² sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.