Keluaran 12:8

12:8 They will eat the meat the same night; ¹  they will eat it roasted over the fire with bread made without yeast ²  and with bitter herbs.

Keluaran 12:15

12:15 For seven days ³  you must eat ⁴  bread made without yeast. ⁵  Surely ⁶  on the first day you must put away yeast from your houses because anyone who eats bread made with yeast ⁷  from the first day to the seventh day will be cut off ⁸  from Israel.

Keluaran 34:25

34:25 “You must not offer the blood of my sacrifice with yeast; the sacrifice from the feast of Passover must not remain until the following morning. ⁹ 

Imamat 2:11

Additional Grain Offering Regulations

2:11 “‘No grain offering which you present to the Lord can be made with yeast, ¹⁰  for you must not offer up in smoke any yeast or honey as a gift to the Lord. ¹¹ 

Imamat 7:12

7:12 If he presents it on account of thanksgiving, ¹²  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ¹³  and well soaked ¹⁴  ring-shaped loaves made of choice wheat flour ¹⁵  mixed with olive oil.

Ulangan 16:4

16:4 There must not be a scrap of yeast within your land ¹⁶  for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. ¹⁷ 

[12:8]  ¹ tn Heb “this night.”

[12:8]  ² 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).

[12:15]  ³ 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]  ⁴ tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

[12:15]  ⁵ 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]  ⁶ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

[12:15]  ⁷ 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]  ⁸ 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).

[12:15]  sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

[34:25]  ⁹ sn See M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[2:11]  ¹⁰ tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.

[2:11]  ¹¹ tc A few Hebrew mss, Smr, LXX, and Tg. Ps.-J. have the verb “present” rather than “offer up in smoke,” but the MT is clearly correct. One could indeed present leavened and honey sweetened offerings as first fruit offerings, which were not burned on the altar (see v. 12 and the note there), but they could not be offered up in fire on the altar. Cf. the TEV’s ambiguous “you must never use yeast or honey in food offered to the Lord.”

[2:11]  tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the Lord.”

[7:12]  ¹² tn Or “for a thank offering.”

[7:12]  ¹³ tn See the notes on Lev 2:4.

[7:12]  ¹⁴ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ¹⁵ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.

[16:4]  ¹⁶ tn Heb “leaven must not be seen among you in all your border.”

[16:4]  ¹⁷ tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.