Exodus 4:28

4:28 Moses told Aaron all the words of the Lord who had ¹  sent him and all the signs that he had commanded him.

Exodus 21:14

21:14 But if a man willfully attacks his neighbor to kill him cunningly, ²  you will take him even from my altar that he may die.

Exodus 21:30

21:30 If a ransom is set for him, ³  then he must pay the redemption for his life according to whatever amount was set for him.

Exodus 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 

Exodus 23:5

23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ⁸  but be sure to help ⁹  him with it. ¹⁰ 

Exodus 40:13

40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest.

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¹ tn This verb and the last one in the verse are rendered with the past perfect nuance because they refer to what the Lord had done prior to Moses’ telling Aaron.

² tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

³ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

⁴ tn “any of” has been supplied.

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

⁶ tn Heb “set.”

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).

⁸ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

⁹ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

¹⁰ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.