Yosua 22:27

22:27 but as a reminder to us and you, ¹  and to our descendants who follow us, that we will honor the Lord in his very presence ²  with burnt offerings, sacrifices, and tokens of peace. ³  Then in the future your descendants will not be able to say to our descendants, ‘You have no right to worship the Lord.’ ⁴ 

Keluaran 12:14

12:14 This day will become ⁵  a memorial ⁶  for you, and you will celebrate it as a festival ⁷  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁸ 

Keluaran 13:9

13:9 ⁹  It ¹⁰  will be a sign ¹¹  for you on your hand and a memorial ¹²  on your forehead, ¹³  so that the law of the Lord may be ¹⁴  in your mouth, ¹⁵  for ¹⁶  with a mighty hand the Lord brought you out of Egypt.

Keluaran 31:13

31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, ¹⁷  for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. ¹⁸ 

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ¹⁹  they must be made ²⁰  into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.”

Yesaya 55:13

55:13 Evergreens will grow in place of thorn bushes,

firs will grow in place of nettles;

they will be a monument to the Lord, ²¹ 

a permanent reminder that will remain. ²² 

Yehezkiel 20:12

20:12 I also gave them my Sabbaths ²³  as a reminder of our relationship, ²⁴  so that they would know that I, the Lord, sanctify them. ²⁵ 

Yehezkiel 20:20

20:20 Treat my Sabbaths as holy ²⁶  and they will be a reminder of our relationship, ²⁷  and then you will know that I am the Lord your God.”

[22:27]  ¹ tn Heb “but it is a witness between us and you.”

[22:27]  ² tn Heb “to do the service of the Lord before him.”

[22:27]  ³ tn Or “peace offerings.”

[22:27]  ⁴ tn Heb “You have no portion in the Lord.”

[12:14]  ⁵ tn Heb “and this day will be.”

[12:14]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[13:9]  ⁹ 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]  ¹⁰ tn That is, this ceremony.

[13:9]  ¹¹ tn Heb “for a sign.”

[13:9]  ¹² tn Heb “for a memorial.”

[13:9]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[31:13]  ¹⁷ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

[31:13]  ¹⁸ tn Or “your sanctifier.”

[16:38]  ¹⁹ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ²⁰ tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

[55:13]  ²¹ tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).

[55:13]  ²² tn Or, more literally, “a permanent sign that will not be cut off.”

[20:12]  ²³ sn Ezekiel’s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law (Jer 17).

[20:12]  ²⁴ tn Heb “to become a sign between me and them.”

[20:12]  ²⁵ tn Or “set them apart.” The last phrase of verse 12 appears to be a citation of Exod 31:13.

[20:20]  ²⁶ tn Or “set apart my Sabbaths.”

[20:20]  ²⁷ tn Heb “and they will become a sign between me and you.”