Exodus 12:42

12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ¹  and so ²  on this night all Israel is to keep the vigil ³  to the Lord for generations to come.

Exodus 20:8

20:8 “Remember ⁴  the Sabbath ⁵  day to set it apart as holy. ⁶ 

Exodus 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ⁷  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ⁸  you came out of Egypt. No one may appear before ⁹  me empty-handed.

Deuteronomy 5:15

5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. ¹⁰  That is why the Lord your God has commanded you to observe ¹¹  the Sabbath day.

Deuteronomy 15:15

15:15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today.

Deuteronomy 16:3

16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt.

Deuteronomy 16:12

16:12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.

Deuteronomy 24:18

24:18 Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this.

Deuteronomy 24:22

24:22 Remember that you were slaves in the land of Egypt; therefore, I am commanding you to do all this.

Deuteronomy 24:1

24:1 If a man marries a woman and she does not please him because he has found something offensive ¹²  in her, then he may draw up a divorce document, give it to her, and evict her from his house.

Deuteronomy 16:12

16:12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.

Psalms 105:5

105:5 Recall the miraculous deeds he performed,

his mighty acts and the judgments he decreed, ¹³ 

Luke 22:19

22:19 Then ¹⁴  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ¹⁵  which is given for you. ¹⁶  Do this in remembrance of me.”

Luke 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹⁷  which is called the Passover, was approaching.

Colossians 1:24

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.

[12:42]  ¹ tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ² tn “and so” has been supplied.

[12:42]  ³ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[20:8]  ⁴ tn The text uses the infinitive absolute זָכוֹר (zakhor) for the commandment for the Sabbath day, which is the sign of the Sinaitic Covenant. The infinitive absolute functions in place of the emphatic imperative here (see GKC 346 §113.bb); the absolute stresses the basic verbal idea of the root – remembering. The verb includes the mental activity of recalling and pondering as well as the consequent actions for such remembering.

[20:8]  ⁵ tn The word “Sabbath” is clearly connected to the verb שָׁבַת (shavat, “to cease, desist, rest”). There are all kinds of theories as to the origin of the day, most notably in the Babylonian world, but the differences are striking in so far as the pagan world had these days filled with magic. Nevertheless, the pagan world does bear witness to a tradition of a regular day set aside for special sacrifices. See, for example, H. W. Wolff, “The Day of Rest in the Old Testament,” LTQ 7 (1972): 65-76; H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; and M. Tsevat, “The Basic Meaning of the Biblical Sabbath,” ZAW 84 (1972): 447-59.

[20:8]  ⁶ tn The Piel infinitive construct provides the purpose of remembering the Sabbath day – to set it apart, to make it distinct from the other days. Verses 9 and 10 explain in part how this was to be done. To set this day apart as holy taught Israel the difference between the holy and the profane, that there was something higher than daily life. If an Israelite bent down to the ground laboring all week, the Sabbath called his attention to the heavens, to pattern life after the Creator (B. Jacob, Exodus, 569-70).

[23:15]  ⁷ tn This is an adverbial accusative of time.

[23:15]  ⁸ tn Heb “in it.”

[23:15]  ⁹ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[5:15]  ¹⁰ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

[5:15]  ¹¹ tn Or “keep” (so KJV, NRSV).

[24:1]  ¹² tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).

[105:5]  ¹³ tn Heb “and the judgments of his mouth.”

[22:19]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹⁵ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ¹⁶ 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.

[22:1]  ¹⁷ 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).