Ex 6:1-30; Ex 12:14; Ex 13:3; Ex 13:16; Nu 15:39; De 6:6,8; De 11:18,19; De 30:14; Jos 1:8; Jos 1:9; Ne 1:10; Ps 89:13; Pr 1:9; Pr 3:21; Pr 6:20-23; Pr 7:23; So 8:6; Isa 27:1; Isa 40:10; Isa 49:16; Isa 51:9; Isa 59:21; Jer 22:24; Joe 2:11; Mt 23:5; Ro 10:8; Re 18:8
|NET © Notes||
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.
2 tn That is, this ceremony.
3 tn Heb “for a sign.”
4 tn Heb “for a memorial.”
5 tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.
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.
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.
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.