Keluaran 12:14

12:14 This day will become ¹  a memorial ²  for you, and you will celebrate it as a festival ³  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁴ 

Keluaran 12:26-27

12:26 When your children ask you, ‘What does this ceremony mean to you?’ ⁵  – 12:27 then you will say, ‘It is the sacrifice ⁶  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁷  Egypt and delivered our households.’” The people bowed down low ⁸  to the ground,

Keluaran 13:7-9

13:7 Bread made without yeast must be eaten ⁹  for seven days; ¹⁰  no bread made with yeast shall be seen ¹¹  among you, and you must have no yeast among you within any of your borders.

13:8 You are to tell your son ¹²  on that day, ¹³  ‘It is ¹⁴  because of what ¹⁵  the Lord did for me when I came out of Egypt.’ 13:9 ¹⁶  It ¹⁷  will be a sign ¹⁸  for you on your hand and a memorial ¹⁹  on your forehead, ²⁰  so that the law of the Lord may be ²¹  in your mouth, ²²  for ²³  with a mighty hand the Lord brought you out of Egypt.

Mazmur 111:4

111:4 He does ²⁴  amazing things that will be remembered; ²⁵ 

the Lord is merciful and compassionate.

Lukas 22:19

22:19 Then ²⁶  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²⁷  which is given for you. ²⁸  Do this in remembrance of me.”

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²⁹  which is called the Passover, was approaching.

Kolose 1:24-26

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ³⁰  from God – given to me for you – in order to complete ³¹  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

[12:14]  ¹ tn Heb “and this day will be.”

[12:14]  ² 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]  ³ 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]  ⁴ 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.

[12:26]  ⁵ tn Heb “what is this service to you?”

[12:27]  ⁶ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁷ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁸ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[13:7]  ⁹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ¹⁰ tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ¹¹ tn Or “visible to you” (B. Jacob, Exodus, 366).

[13:8]  ¹² 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]  sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

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

[13:8]  ¹⁴ tn “it is” has been supplied.

[13:8]  ¹⁵ 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).

[13:9]  ¹⁶ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

[13:9]  ¹⁷ tn That is, this ceremony.

[13:9]  ¹⁸ tn Heb “for a sign.”

[13:9]  ¹⁹ tn Heb “for a memorial.”

[13:9]  ²⁰ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required.

[13:9]  ²¹ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

[13:9]  ²² sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

[13:9]  ²³ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

[111:4]  ²⁴ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

[111:4]  ²⁵ tn Heb “a memorial he had made for his amazing deeds.”

[22:19]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁷ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²⁸ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:1]  ²⁹ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:25]  ³⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.