Exodus 13:10
Thou shalt therefore keep this ordinance in his season from year to year.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsJFBKDKingLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
13:1-10 In remembrance of the destruction of the first-born of Egypt, both of man and of beast, and the deliverance of the Israelites out of bondage, the first-born males of the Israelites were set apart to the Lord. By this was set before them, that their lives were preserved through the ransom of the atonement, which in due time was to be made for sin. They were also to consider their lives, thus ransomed from death, as now to be consecrated to the service of God. The parents were not to look upon themselves as having any right in their first-born, till they solemnly presented them to God, and allowed his title to them. That which is, by special mercy, spared to us, should be applied to God's honour; at least, some grateful acknowledgment, in works of piety and charity, should be made. The remembrance of their coming out of Egypt must be kept up every year. The day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The Scripture tells us not expressly what day of the year Christ rose, but it states particularly what day of the week it was; as the more valuable deliverance, it should be remembered weekly. The Israelites must keep the feast of unleavened bread. Under the gospel, we must not only remember Christ, but observe his holy supper. Do this in remembrance of him. Also care must be taken to teach children the knowledge of God. Here is an old law for catechising. It is of great use to acquaint children betimes with the histories of the Bible. And those who have God's law in their heart should have it in their mouth, and often speak of it, to affect themselves, and to teach others.Hebrew writers have generally regarded this as a formal injunction to write the precepts on slips of parchment, and to fasten them on the wrists and forehead; but other commentators are generally agreed that it is to be understood metaphorically. The words appear to be put into the mouths of the parents. They were to keep all the facts of the Passover constantly in mind, and, referring to a custom prevalent ages before Moses in Egypt, to have them present as though they were inscribed on papyrus or parchment fastened on the wrists, or on the face between the eyes. If, as may be inferred from Deuteronomy 6:7-8, Moses adopted this custom, he would take care to warn the people against the Egyptian superstition of amulets. Modern Israelites generally allege this precept as a justification for the use of phylacteries. 9. it shall be for a sign unto thee upon thine hand, &c.—There is no reason to believe that the Oriental tattooing—the custom of staining the hands with the powder of Hennah, as Eastern females now do—is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees—parchment scrolls, which were worn on their wrists and foreheads—had so early an existence. The words are to be considered only as a figurative mode of expression.

that the Lord's law may be in thy mouth, &c.—that is, that it may be the subject of frequent conversation and familiar knowledge among the people.

Heb. From days to days. But days in the Hebrew tongue are oft put for a complete year. Of which see Genesis 4:3 Leviticus 25:29 Amos 4:4.

Thou shall therefore keep the ordinance in his season,.... Not the ordinance of the phylacteries, as the Targum of Jonathan, but the ordinance of unleavened bread:

from year to year; every year successively, so long as in force, even unto the coming of the Messiah. It is in the Hebrew text, "from days to days" (c); that is, either year after year, as we understand it; or else the sense is, that the feast of unleavened bread, when the season was come for keeping it, was to be observed every day for seven days running.

(c) "a diebus in dies", V. L. Montanus, Munster, Vatablus, Drusius.

Thou shalt therefore keep this ordinance in his season from year to year.
10. Thou shalt therefore keep] Heb. And thou shalt keep.

in its season] in the month of Abib (v. 4); cf. Exodus 23:15, where the same Hebrew word is rendered ‘in the time appointed of the month of Abib.’

from year to year] מימים ימימה: so Jdg 11:40; Jdg 21:19, Exodus 1:3; 1 Samuel 2:19†.

(b) 11–16. Firstborn males, both of man and beast, to belong to Jehovah. The firstling of an ass is to be either redeemed by a lamb or killed; the firstborn of men are also to be redeemed: other firstling were sacrificed to Jehovah. Like vv. 3–10, an older law of J (v. 12f., cf. Exodus 34:19 f.) in a parenetic setting. ‘The passage is related to v. 1f. (P) as vv. 3–10 (J) are related to Exodus 12:14-20 (P), and Exodus 12:21-27 (J) to Exodus 12:2-13 (P)’ (Di.).

Verse 10. - This ordinance. The ordinance of unleavened bread. See Exodus 12:14, 24. Exodus 13:10This ordinance the Israelites were to keep למועדהּ, "at its appointed time" (i.e., from the 15th to the 21st Abib), - "from days to days," i.e., as often as the days returned, therefore from year to year (cf. Judges 11:40; Judges 21:19; 1 Samuel 1:3; 1 Samuel 2:19).
Exodus 13:10 Interlinear
Exodus 13:10 Parallel Texts

Exodus 13:10 NIV
Exodus 13:10 NLT
Exodus 13:10 ESV
Exodus 13:10 NASB
Exodus 13:10 KJV

Exodus 13:10 Bible Apps
Exodus 13:10 Parallel
Exodus 13:10 Biblia Paralela
Exodus 13:10 Chinese Bible
Exodus 13:10 French Bible
Exodus 13:10 German Bible

Bible Hub

Exodus 13:9
Top of Page
Top of Page