Keluaran 23:13-19

23:13 “Pay attention to do ¹  everything I have told you, and do not even mention ²  the names of other gods – do not let them be heard on your lips. ³ 

23:14 “Three times ⁴  in the year you must make a pilgrim feast ⁵  to me. 23:15 You are to observe the Feast of Unleavened Bread; seven days ⁶  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ⁷  you came out of Egypt. No one may appear before ⁸  me empty-handed.

23:16 “You are also to observe ⁹  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ¹⁰  when you have gathered in ¹¹  your harvest ¹²  out of the field. 23:17 At ¹³  three times in the year all your males will appear before the Lord God. ¹⁴ 

23:18 “You must not offer ¹⁵  the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning. ¹⁶  23:19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.

“You must not cook a young goat in its mother’s milk. ¹⁷ 

[23:13]  ¹ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ² tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ³ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[23:14]  ⁴ tn The expression rendered “three times” is really “three feet,” or “three foot-beats.” The expression occurs only a few times in the Law. The expressing is an adverbial accusative.

[23:14]  ⁵ tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.

[23:15]  ⁶ tn This is an adverbial accusative of time.

[23:15]  ⁷ tn Heb “in it.”

[23:15]  ⁸ 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”).

[23:16]  ⁹ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ¹⁰ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ¹¹ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ¹² tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[23:17]  ¹³ tn Adverbial accusative of time: “three times” becomes “at three times.”

[23:17]  ¹⁴ tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (ha’adon yÿhvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God,” and that convention has been followed here.

[23:18]  ¹⁵ tn The verb is תִּזְבַּח (tizbbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).

[23:18]  ¹⁶ sn See N. Snaith, “Exodus 23:18 and 34:25,” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.

[23:19]  ¹⁷ sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.