Exodus 21:1

The Decisions

21:1 ¹ “These are the decisions that you will set before them:

Numbers 15:40

15:40 Thus ²  you will remember and obey all my commandments and be holy to your God.

Numbers 15:1

Sacrificial Rulings

15:1 ³ The Lord spoke to Moses:

Numbers 22:14

22:14 So the princes of Moab departed ⁴  and went back to Balak and said, “Balaam refused to come with us.”

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁵  I am with you ⁶  always, to the end of the age.” ⁷ 

Matthew 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ⁸  without shifting ⁹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[21:1]  ¹ sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.

[15:40]  ² tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.

[15:1]  ³ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[22:14]  ⁴ tn Heb “rose up.”

[28:20]  ⁵ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁶ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁷ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[1:23]  ⁸ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:3]  ¹⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).