Keluaran 13:9

13:9 ¹  It ²  will be a sign ³  for you on your hand and a memorial ⁴  on your forehead, ⁵  so that the law of the Lord may be ⁶  in your mouth, ⁷  for ⁸  with a mighty hand the Lord brought you out of Egypt.

Keluaran 13:14

13:14 ⁹ In the future, ¹⁰  when your son asks you ¹¹  ‘What is this?’ ¹²  you are to tell him, ‘With a mighty hand ¹³  the Lord brought us out from Egypt, from the land of slavery. ¹⁴ 

Ulangan 26:8

26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ¹⁵  as well as with great awe-inspiring signs and wonders.

[13:9]  ¹ 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]  ² tn That is, this ceremony.

[13:9]  ³ tn Heb “for a sign.”

[13:9]  ⁴ tn Heb “for a memorial.”

[13:9]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[13:14]  ⁹ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ¹⁰ tn Heb “tomorrow.”

[13:14]  ¹¹ tn Heb “and it will be when your son will ask you.”

[13:14]  ¹² tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ¹³ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ¹⁴ tn Heb “house of slaves.”

[26:8]  ¹⁵ 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).