Exodus 13:3

13:3 Moses said to the people, “Remember ¹  this day on which you came out from Egypt, from the place where you were enslaved, ²  for the Lord brought you out of there ³  with a mighty hand – and no bread made with yeast may be eaten. ⁴ 

Exodus 13:14

13:14 ⁵ In the future, ⁶  when your son asks you ⁷  ‘What is this?’ ⁸  you are to tell him, ‘With a mighty hand ⁹  the Lord brought us out from Egypt, from the land of slavery. ¹⁰ 

Deuteronomy 5:6

The Ten Commandments

5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery.

Deuteronomy 6:12

6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. ¹¹ 

Deuteronomy 8:14

8:14 be sure ¹²  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Deuteronomy 13:10

13:10 You must stone him to death ¹³  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery.

Joshua 24:17

24:17 For the Lord our God took us and our fathers out of slavery ¹⁴  in the land of Egypt ¹⁵  and performed these awesome miracles ¹⁶  before our very eyes. He continually protected us as we traveled and when we passed through nations. ¹⁷ 

Jude 1:8

1:8 Yet these men, ¹⁸  as a result of their dreams, ¹⁹  defile the flesh, reject authority, ²⁰  and insult ²¹  the glorious ones. ²² 

[13:3]  ¹ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  ² tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ³ tn Heb “from this” [place].

[13:3]  ⁴ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:14]  ⁵ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ⁶ tn Heb “tomorrow.”

[13:14]  ⁷ tn Heb “and it will be when your son will ask you.”

[13:14]  ⁸ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ⁹ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ¹⁰ tn Heb “house of slaves.”

[6:12]  ¹¹ tn Heb “out of the house of slavery” (so NASB, NRSV).

[8:14]  ¹² tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[13:10]  ¹³ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

[24:17]  ¹⁴ tn Heb “of the house of slavery.”

[24:17]  ¹⁵ tn Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.”

[24:17]  ¹⁶ tn Or “great signs.”

[24:17]  ¹⁷ tn Heb “and he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.”

[1:8]  ¹⁸ tn The reference is now to the false teachers.

[1:8]  ¹⁹ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ²⁰ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ²¹ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ²² sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).