12:14 This day will become 1 a memorial 2 for you, and you will celebrate it as a festival 3 to the Lord – you will celebrate it perpetually as a lasting ordinance. 4
13:8 You are to tell your son 12 on that day, 13 ‘It is 14 because of what 15 the Lord did for me when I came out of Egypt.’ 13:9 16 It 17 will be a sign 18 for you on your hand and a memorial 19 on your forehead, 20 so that the law of the Lord may be 21 in your mouth, 22 for 23 with a mighty hand the Lord brought you out of Egypt.
111:4 He does 24 amazing things that will be remembered; 25
the Lord is merciful and compassionate.
22:1 Now the Feast of Unleavened Bread, 29 which is called the Passover, was approaching.
1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship 30 from God – given to me for you – in order to complete 31 the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.
1 tn Heb “and this day will be.”
2 tn The expression “will be for a memorial” means “will become a memorial.”
3 tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.
4 tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.
5 tn Heb “what is this service to you?”
6 sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.
7 tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.
8 tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.
9 tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.
10 tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).
11 tn Or “visible to you” (B. Jacob, Exodus, 366).
12 tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”
13 tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.
14 tn “it is” has been supplied.
15 tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).
16 sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.
17 tn That is, this ceremony.
18 tn Heb “for a sign.”
19 tn Heb “for a memorial.”
20 tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.
21 tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.
22 sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).
23 tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.
24 tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).
25 tn Heb “a memorial he had made for his amazing deeds.”
26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
27 tc Some important Western
28 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
29 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
30 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
31 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.