Discovery BoxExodus 12:15 
Context12:15 For seven days 1 you must eat 2 bread made without yeast. 3 Surely 4 on the first day you must put away yeast from your houses because anyone who eats bread made with yeast 5 from the first day to the seventh day will be cut off 6 from Israel.
Exodus 23:15
Context23:15 You are to observe the Feast of Unleavened Bread; seven days 7 you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time 8 you came out of Egypt. No one may appear before 9 me empty-handed.
Exodus 34:18
Context34:18 “You must keep the Feast of Unleavened Bread. For seven days 10 you must eat bread made without yeast, as I commanded you; do this 11 at the appointed time of the month Abib, for in the month Abib you came out of Egypt.
1 tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.
2 tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.
3 tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.
4 tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).
5 tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).
6 tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).
sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).
7 tn This is an adverbial accusative of time.
8 tn Heb “in it.”
9 tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).
10 tn This is an adverbial accusative of time.
11 tn The words “do this” have been supplied.
