Psalms 78:4

78:4 we will not hide from their ¹  descendants.

We will tell the next generation

about the Lord’s praiseworthy acts, ² 

about his strength and the amazing things he has done.

Psalms 78:6

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. ³ 

Psalms 145:4-5

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ⁴ 

145:5 I will focus on your honor and majestic splendor,

and your amazing deeds! ⁵ 

Exodus 13:8

13:8 You are to tell your son ⁶  on that day, ⁷  ‘It is ⁸  because of what ⁹  the Lord did for me when I came out of Egypt.’

Exodus 13:14-17

13:14 ¹⁰ In the future, ¹¹  when your son asks you ¹²  ‘What is this?’ ¹³  you are to tell him, ‘With a mighty hand ¹⁴  the Lord brought us out from Egypt, from the land of slavery. ¹⁵  13:15 When Pharaoh stubbornly refused ¹⁶  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ¹⁷  That is why I am sacrificing ¹⁸  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’ 13:16 It will be for a sign on your hand and for frontlets ¹⁹  on your forehead, for with a mighty hand the Lord brought us out of Egypt.” ²⁰ 

The Leading of God

13:17 ²¹ When Pharaoh released ²²  the people, God did not lead them ²³  by the way to the land ²⁴  of the Philistines, ²⁵  although ²⁶  that was nearby, for God said, ²⁷  “Lest ²⁸  the people change their minds ²⁹  and return to Egypt when they experience ³⁰  war.”

Exodus 13:1

The Law of the Firstborn

13:1 ³¹ The Lord spoke ³²  to Moses:

Exodus 29:10-30

29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put ³³  their hands on the head ³⁴  of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar ³⁵  with your finger; all the rest of ³⁶  the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe ³⁷  that is above the liver, and the two kidneys and the fat that is on them, and burn them ³⁸  on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up ³⁹  outside the camp. ⁴⁰  It is the purification offering. ⁴¹ 

29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn ⁴²  the whole ram on the altar. It is a burnt offering ⁴³  to the Lord, a soothing aroma; it is an offering made by fire ⁴⁴  to the Lord. ⁴⁵ 

29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, ⁴⁶  and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it ⁴⁷  on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, ⁴⁸  he and his garments along with his sons and his sons’ garments.

29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe ⁴⁹  of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration ⁵⁰  – 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. 29:24 You are to put all these ⁵¹  in Aaron’s hands ⁵²  and in his sons’ hands, and you are to wave them as a wave offering ⁵³  before the Lord. 29:25 Then you are to take them from their hands and burn ⁵⁴  them ⁵⁵  on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ⁵⁶  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ⁵⁷  in them and consecrated ⁵⁸  in them. 29:30 The priest who succeeds him ⁵⁹  from his sons, when he first comes ⁶⁰  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ⁶¹ 

Acts 13:36

13:36 For David, after he had served ⁶²  God’s purpose in his own generation, died, ⁶³  was buried with his ancestors, ⁶⁴  and experienced ⁶⁵  decay,

[78:4]  ¹ tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

[78:4]  ² tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[78:6]  ³ tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

[145:4]  ⁴ tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

[145:5]  ⁵ tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

[13:8]  ⁶ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  ⁷ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ⁸ tn “it is” has been supplied.

[13:8]  ⁹ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

[13:14]  ¹⁰ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ¹¹ tn Heb “tomorrow.”

[13:14]  ¹² tn Heb “and it will be when your son will ask you.”

[13:14]  ¹³ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ¹⁴ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ¹⁵ tn Heb “house of slaves.”

[13:15]  ¹⁶ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ¹⁷ tn The text uses “man” and “beast.”

[13:15]  ¹⁸ tn The form is the active participle.

[13:16]  ¹⁹ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

[13:16]  ²⁰ sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

[13:17]  ²¹ sn This short section (vv. 17-22) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh – but this leading is manifested in a unique, supernatural way – unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).

[13:17]  ²² tn The construction for this temporal clause is the temporal indicator with the vav (ו) consecutive, the Piel infinitive construct with a preposition, and then the subjective genitive “Pharaoh.”

[13:17]  ²³ sn The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.

[13:17]  ²⁴ tn The word “way” is an adverbial accusative, providing the location for the verb “lead”; it is in construct so that “land of the Philistines” is a genitive of either indirect object (“to the land”) or location (“in” or “through” the land).

[13:17]  ²⁵ sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times, 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.

[13:17]  ²⁶ tn The particle כִּי (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, §448).

[13:17]  ²⁷ tn Or “thought.”

[13:17]  ²⁸ tn Before a clause this conjunction פֶּן (pen) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 75-76, §461). It may be translated “lest, else,” or “what if.”

[13:17]  ²⁹ tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets.

[13:17]  ³⁰ tn Heb “see.”

[13:1]  ³¹ sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

[13:1]  ³² tn Heb “and Yahweh spoke.”

[29:10]  ³³ tn The verb is singular, agreeing with the first of the compound subject – Aaron.

[29:10]  ³⁴ sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.

[29:12]  ³⁵ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ³⁶ tn The phrase “rest of” has been supplied in the translation for clarification.

[29:13]  ³⁷ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:13]  ³⁸ tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

[29:14]  ³⁹ tn Heb “burn with fire.”

[29:14]  ⁴⁰ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ⁴¹ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[29:18]  ⁴² tn Heb “turn to sweet smoke.”

[29:18]  ⁴³ sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ⁴⁴ tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ⁴⁵ sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[29:20]  ⁴⁶ sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.

[29:21]  ⁴⁷ tn Here “it” has been supplied.

[29:21]  ⁴⁸ tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.

[29:22]  ⁴⁹ tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).

[29:22]  ⁵⁰ tn Heb “filling.”

[29:24]  ⁵¹ tn Heb “the whole” or “the all.”

[29:24]  ⁵² tn Heb “palms.”

[29:24]  ⁵³ tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.

[29:25]  ⁵⁴ tn “turn to sweet smoke.”

[29:25]  ⁵⁵ tn “them” has been supplied.

[29:27]  ⁵⁶ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[29:29]  ⁵⁷ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ⁵⁸ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[29:30]  ⁵⁹ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ⁶⁰ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ⁶¹ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[13:36]  ⁶² tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁶³ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁶⁴ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁶⁵ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.