Exodus 12:17

12:17 So you will keep the Feast of Unleavened Bread, because on this very ¹  day I brought your regiments ²  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ³ 

Exodus 12:24

12:24 You must observe this event as an ordinance for you and for your children forever.

Exodus 12:43

Participation in the Passover

12:43 ⁴ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ⁵  share in eating it. ⁶ 

Exodus 13:10

13:10 So you must keep ⁷  this ordinance at its appointed time from year to year. ⁸ 

Leviticus 23:4-5

The Festival of Passover and Unleavened Bread

23:4 “‘These are the Lord’s appointed times, holy assemblies, which you must proclaim at their appointed time. 23:5 In the first month, on the fourteenth day of the month, at twilight, ⁹  is a Passover offering to the Lord.

Numbers 10:8

10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations.

Numbers 18:8

The Portion of the Priests

18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion ¹⁰  and to your sons as a perpetual ordinance.

Deuteronomy 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ¹¹  and keep the Passover to the Lord your God, for in that month ¹²  he ¹³  brought you out of Egypt by night.

Deuteronomy 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ¹⁴  and keep the Passover to the Lord your God, for in that month ¹⁵  he ¹⁶  brought you out of Egypt by night.

Deuteronomy 30:1-2

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ¹⁷  I have set before you, you will reflect upon them ¹⁸  in all the nations where the Lord your God has banished you. 30:2 Then if you and your descendants ¹⁹  turn to the Lord your God and obey him with your whole mind and being ²⁰  just as ²¹  I am commanding you today,

Deuteronomy 23:21

23:21 When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he ²²  will surely ²³  hold you accountable as a sinner. ²⁴ 

Ezekiel 46:14

46:14 And you ²⁵  will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon ²⁶  of olive oil to moisten the choice flour, as a grain offering to the Lord; this is a perpetual statute.

Ezekiel 46:1

The Prince’s Offerings

46:1 “‘This is what the sovereign Lord says: The gate of the inner court that faces east ²⁷  will be closed six working days, but on the Sabbath day it will be opened and on the day of the new moon it will be opened.

Colossians 1:7-8

1:7 You learned the gospel ²⁸  from Epaphras, our dear fellow slave ²⁹  – a ³⁰  faithful minister of Christ on our ³¹  behalf – 1:8 who also told us of your love in the Spirit.

[12:17]  ¹ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

[12:17]  ² tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

[12:17]  ³ tn See Exod 12:14.

[12:43]  ⁴ sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ⁵ tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ⁶ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[13:10]  ⁷ tn The form is a perfect tense with the vav (ו) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.

[13:10]  ⁸ tn Or “every year,” or “year after year.”

[23:5]  ⁹ tn Heb “between the two evenings,” perhaps designating the time between the setting of the sun and the true darkness of night. Cf. KJV, ASV “at even”; NAB “at the evening twilight.”

[18:8]  ¹⁰ tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).

[16:1]  ¹¹ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ¹² tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ¹³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[16:1]  ¹⁴ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ¹⁵ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ¹⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[30:1]  ¹⁷ tn Heb “the blessing and the curse.”

[30:1]  ¹⁸ tn Heb “and you bring (them) back to your heart.”

[30:2]  ¹⁹ tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”

[30:2]  ²⁰ tn Or “heart and soul” (also in vv. 6, 10).

[30:2]  ²¹ tn Heb “according to all.”

[23:21]  ²² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[23:21]  ²³ tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”

[23:21]  ²⁴ tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”

[46:14]  ²⁵ tc Two medieval Hebrew mss, the LXX, the Syriac, and the Vulgate read the verb as third person singular.

[46:14]  ²⁶ tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.

[46:1]  ²⁷ sn The east gate of the outer court was permanently closed (Ezek 44:2).

[1:7]  ²⁸ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²⁹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ³⁰ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ³¹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.