Exodus 29:2

29:2 and ¹  bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread ²  with oil – you are to make them using ³  fine wheat flour.

Exodus 34:18

34:18 “You must keep the Feast of Unleavened Bread. For seven days ⁴  you must eat bread made without yeast, as I commanded you; do this ⁵  at the appointed time of the month Abib, for in the month Abib you came out of Egypt.

Exodus 12:20

12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’”

Exodus 13:6

13:6 For seven days ⁶  you must eat ⁷  bread made without yeast, and on the seventh day there is to be ⁸  a festival to the Lord.

Exodus 12:8

12:8 They will eat the meat the same night; ⁹  they will eat it roasted over the fire with bread made without yeast ¹⁰  and with bitter herbs.

Exodus 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ¹¹  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ¹²  you came out of Egypt. No one may appear before ¹³  me empty-handed.

Exodus 12:18

12:18 In the first month, ¹⁴  from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening.

Exodus 13:7

13:7 Bread made without yeast must be eaten ¹⁵  for seven days; ¹⁶  no bread made with yeast shall be seen ¹⁷  among you, and you must have no yeast among you within any of your borders.

Exodus 29:23

29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord.

Exodus 12:15

12:15 For seven days ¹⁸  you must eat ¹⁹  bread made without yeast. ²⁰  Surely ²¹  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ²²  from the first day to the seventh day will be cut off ²³  from Israel.

Exodus 12:17

12:17 So you will keep the Feast of Unleavened Bread, because on this very ²⁴  day I brought your regiments ²⁵  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ²⁶ 

Exodus 12:39

12:39 They baked cakes of bread without yeast using the dough they had brought from Egypt, for it was made without yeast – because they were thrust out ²⁷  of Egypt and were not able to delay, they ²⁸  could not prepare ²⁹  food for themselves either.

[29:2]  ¹ sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.

[29:2]  ² tn Or “anointed” (KJV, ASV).

[29:2]  ³ tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.

[34:18]  ⁴ tn This is an adverbial accusative of time.

[34:18]  ⁵ tn The words “do this” have been supplied.

[13:6]  ⁷ tn Heb “Seven days.”

[13:6]  ⁸ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ⁹ tn The phrase “there is to be” has been supplied.

[12:8]  ¹⁰ tn Heb “this night.”

[12:8]  ¹¹ sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[23:15]  ¹³ tn This is an adverbial accusative of time.

[23:15]  ¹⁴ tn Heb “in it.”

[23:15]  ¹⁵ 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”).

[12:18]  ¹⁶ tn “month” has been supplied.

[13:7]  ¹⁹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ²⁰ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ²¹ tn Or “visible to you” (B. Jacob, Exodus, 366).

[12:15]  ²² tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

[12:15]  ²³ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ²⁴ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

[12:15]  ²⁵ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ²⁶ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

[12:15]  ²⁷ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

[12:17]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn See Exod 12:14.

[12:39]  ²⁸ sn For the use of this word in developing the motif, see Exod 2:17, 22; 6:1; and 11:1.

[12:39]  ²⁹ tn Heb “and also.”

[12:39]  ³⁰ tn The verb is עָשׂוּ (’asu, “they made”); here, with a potential nuance, it is rendered “they could [not] prepare.”