Keluaran 13:10

13:10 So you must keep ¹  this ordinance at its appointed time from year to year. ² 

Keluaran 12:14

12:14 This day will become ³  a memorial ⁴  for you, and you will celebrate it as a festival ⁵  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁶ 

Keluaran 12:43

Participation in the Passover

12:43 ⁷ The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ⁸  share in eating it. ⁹ 

Keluaran 29:9

29:9 and wrap the sashes around Aaron and his sons ¹⁰  and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate ¹¹  Aaron and his sons.

Keluaran 12:17

12:17 So you will keep the Feast of Unleavened Bread, because on this very ¹²  day I brought your regiments ¹³  out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. ¹⁴ 

Keluaran 27:21

27:21 In the tent of meeting ¹⁵  outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening ¹⁶  to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. ¹⁷ 

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ¹⁸  to the tent of meeting, or when they approach ¹⁹  the altar to minister in the Holy Place, so that they bear no iniquity and die. ²⁰  It is to be a perpetual ordinance for him and for his descendants ²¹  after him. ²² 

[13:10]  ¹ tn The form is a perfect tense with the vav (ו) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.

[13:10]  ² tn Or “every year,” or “year after year.”

[12:14]  ³ tn Heb “and this day will be.”

[12:14]  ⁴ tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  sn The instruction for the unleavened bread (vv. 14-20) begins with the introduction of the memorial (זִכָּרוֹן [zikkaron] from זָכַר [zakhar]). The reference is to the fifteenth day of the month, the beginning of the Feast of Unleavened Bread. B. Jacob (Exodus, 315) notes that it refers to the death blow on Egypt, but as a remembrance had to be held on the next day, not during the night. He also notes that this was the origin of “the Day of the Lord” (“the Day of Yahweh”), which the prophets predicted as the day of the divine battle. On it the enemy would be wiped out. For further information, see B. S. Childs, Memory and Tradition in Israel (SBT). The point of the word “remember” in Hebrew is not simply a recollection of an event, but a reliving of it, a reactivating of its significance. In covenant rituals “remembrance” or “memorial” is designed to prompt God and worshiper alike to act in accordance with the covenant. Jesus brought the motif forward to the new covenant with “this do in remembrance of me.”

[12:14]  ⁵ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ⁶ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[12:43]  ⁷ sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ⁸ tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ⁹ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[29:9]  ¹⁰ tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.

[29:9]  ¹¹ tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.

[12:17]  ¹² 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]  ¹³ 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]  ¹⁴ tn See Exod 12:14.

[27:21]  ¹⁵ tn The LXX has mistakenly rendered this name “the tent of the testimony.”

[27:21]  ¹⁶ sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.

[27:21]  ¹⁷ sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.

[28:43]  ¹⁸ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ¹⁹ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ²⁰ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ²¹ tn Heb “seed.”

[28:43]  ²² sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.