▼ This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3–10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11–16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3–16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3–10). The third section (11–16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

▼ Heb “and Yahweh spoke.”

▼ The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

▼ Here is the central principle of the chapter – the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use.

▼ The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

▼ Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

▼ 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.

▼ 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).

▼ 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).

▼ Heb “from this” [place].

▼ 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.

▼ The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

▼ Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

▼ The form is the active participle, functioning verbally.

▼ Heb “and it will be when.”

▼ See notes on Exod 3:8.

▼ The verb is וְעָבַדְתָּ (v^e’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

▼ The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

▼ Heb “Seven days.”

▼ The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

▼ The phrase “there is to be” has been supplied.

▼ The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

▼ The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 #118.k).

▼ Or “visible to you” (B. Jacob, Exodus, 366).

▼ The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

▼ 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.

▼ Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

▼ “it is” has been supplied.

▼ 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).

▼ 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.

▼ That is, this ceremony.

▼ Heb “for a sign.”

▼ Heb “for a memorial.”

▼ Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

▼ 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.

▼ 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.

▼ “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).

▼ 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.

▼ The form is a perfect tense with the vav (ו) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.

▼ Or “every year,” or “year after year.”