Keluaran 12:41-42

12:41 At the end of the 430 years, on the very day, all the regiments ¹  of the Lord went out of the land of Egypt. 12:42 It was a night of vigil for the Lord to bring them out from the land of Egypt, ²  and so ³  on this night all Israel is to keep the vigil ⁴  to the Lord for generations to come.

Keluaran 13:3

13:3 Moses said to the people, “Remember ⁵  this day on which you came out from Egypt, from the place where you were enslaved, ⁶  for the Lord brought you out of there ⁷  with a mighty hand – and no bread made with yeast may be eaten. ⁸ 

Keluaran 20:2

20:2 “I, ⁹  the Lord, am your God, ¹⁰  who brought you ¹¹  from the land of Egypt, from the house of slavery. ¹² 

Ulangan 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ¹³  and keep the Passover to the Lord your God, for in that month ¹⁴  he ¹⁵  brought you out of Egypt by night.

Ulangan 26:8

26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ¹⁶  as well as with great awe-inspiring signs and wonders.

Yesaya 11:16

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ¹⁷ 

just as there was for Israel,

when ¹⁸  they went up from the land of Egypt.

[12:41]  ¹ sn This military term is used elsewhere in Exodus (e.g., 6:26; 7:4; 12:17, 50), but here the Israelites are called “the regiments of the Lord.”

[12:42]  ² tn There is some ambiguity in לֵיל שִׁמֻּרִים הוּא לַיהוָה (lel shimmurim hu’ la’adonay [layhveh]). It is likely that this first clause means that Yahweh was on watch for Israel to bring them out, as the next clause says. He was protecting his people (S. R. Driver, Exodus, 102). Then, the night of vigil will be transferred to Israel, who now must keep it “to” him.

[12:42]  ³ tn “and so” has been supplied.

[12:42]  ⁴ tn Heb “this night is for Yahweh a vigil for all Israelites for their generations.”

[13:3]  ⁵ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

[13:3]  ⁶ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ⁷ tn Heb “from this” [place].

[13:3]  ⁸ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[20:2]  ⁹ sn The revelation of Yahweh here begins with the personal pronoun. “I” – a person, a living personality, not an object or a mere thought. This enabled him to address “you” – Israel, and all his people, making the binding stipulations for them to conform to his will (B. Jacob, Exodus, 544).

[20:2]  ¹⁰ tn Most English translations have “I am Yahweh your God.” But the preceding chapters have again and again demonstrated how he made himself known to them. Now, the emphasis is on “I am your God” – and what that would mean in their lives.

[20:2]  ¹¹ tn The suffix on the verb is second masculine singular. It is this person that will be used throughout the commandments for the whole nation. God addresses them all as his people, but he addresses them individually for their obedience. The masculine form is not, thereby, intended to exclude women.

[20:2]  ¹² tn Heb “the house of slaves” meaning “the land of slavery.”

[20:2]  sn By this announcement Yahweh declared what he had done for Israel by freeing them from slavery. Now they are free to serve him. He has a claim on them for gratitude and obedience. But this will not be a covenant of cruel slavery and oppression; it is a covenant of love, as God is saying “I am yours, and you are mine.” This was the sovereign Lord of creation and of history speaking, declaring that he was their savior.

[16:1]  ¹³ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ¹⁴ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ¹⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:8]  ¹⁶ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[11:16]  ¹⁷ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ¹⁸ tn Heb “in the day” (so KJV).