▼ The Hebrew term שְׁמִטָּת (sh^emittat), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155–60. Here the words “of debts” are not in the Hebrew text, but are implied. Cf. NAB “a relaxation of debts”; NASB, NRSV “a remission of debts.”

▼ Heb “his neighbor,” used idiomatically to refer to another person.

▼ Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

▼ Heb “your brother.”

▼ After the phrase “the Lord” many mss and versions add “your God” to complete the usual full epithet.

▼ The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “surely.” Note however, that the use is rhetorical, for the next verse attaches a condition.

▼ Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

▼ The Hebrew text includes “to possess.”

▼ Heb “if listening you listen to the voice of.” The infinitive absolute is used for emphasis, which the translation indicates with “carefully.” The idiom “listen to the voice” means “obey.”

▼ Heb “the Lord your God.” See note on “he” in 15:4.

▼ Heb “by being careful to do.”

▼ Heb “commanding” (so NASB); NAB “which I enjoin you today.”

▼ Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2.

▼ Heb “gates.”

▼ Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

▼ Heb “from your needy brother.”

▼ The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.

▼ Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

▼ Heb “your eye.”

▼ Heb “your needy brother.”

▼ Heb “give” (likewise in v. 10).

▼ Heb “it will be a sin to you.”

▼ The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

▼ Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

▼ The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

▼ Heb “your brother.”

▼ Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ’ivriy) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2–6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.

▼ Heb “your brother, a Hebrew (male) or Hebrew (female).”

▼ Heb “him.” The singular pronoun occurs throughout the passage.

▼ The Hebrew text includes “from you.”

▼ The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”

▼ Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

▼ Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

▼ When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

▼ The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock.

▼ Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the Lord.

▼ Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.

▼ Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”

▼ Heb “in your gates.”

▼ The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.