Genesis 17:10

17:10 This is my requirement that you and your descendants after you must keep: ¹  Every male among you must be circumcised. ² 

Exodus 12:13

12:13 The blood will be a sign for you on the houses where you are, so that when I see ³  the blood I will pass over you, ⁴  and this plague ⁵  will not fall on you to destroy you ⁶  when I attack ⁷  the land of Egypt. ⁸ 

Exodus 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ⁹  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ¹⁰ 

Exodus 31:17

31:17 It is a sign between me and the Israelites forever; for in six days ¹¹  the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” ¹² 

Ezekiel 20:12

20:12 I also gave them my Sabbaths ¹³  as a reminder of our relationship, ¹⁴  so that they would know that I, the Lord, sanctify them. ¹⁵ 

Ezekiel 20:20

20:20 Treat my Sabbaths as holy ¹⁶  and they will be a reminder of our relationship, ¹⁷  and then you will know that I am the Lord your God.”

[17:10]  ¹ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ² sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.

[12:13]  ³ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ⁴ tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ⁵ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ⁶ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ⁷ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ⁸ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[31:13]  ⁹ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also 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; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ¹⁰ tn Or “your sanctifier.”

[31:17]  ¹¹ tn The expression again forms an adverbial accusative of time.

[31:17]  ¹² sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

[20:12]  ¹³ sn Ezekiel’s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law (Jer 17).

[20:12]  ¹⁴ tn Heb “to become a sign between me and them.”

[20:12]  ¹⁵ tn Or “set them apart.” The last phrase of verse 12 appears to be a citation of Exod 31:13.

[20:20]  ¹⁶ tn Or “set apart my Sabbaths.”

[20:20]  ¹⁷ tn Heb “and they will become a sign between me and you.”