3 Moses said to the people, “Remember this day, in which you came out of Egypt, out of the house of bondage; for by strength of hand Yahweh brought you out from this place. No leavened bread shall be eaten.
4 Today you go out in the month Abib.
5 It shall be, when Yahweh brings you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he swore to your fathers to give you, a land flowing with milk and honey, that you shall keep this service in this month.
6 Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to Yahweh.
7 Unleavened bread shall be eaten throughout the seven days; and no leavened bread shall be seen with you. No yeast shall be seen with you, within all your borders.
8 You shall tell your son in that day, saying, ‘It is because of that which Yahweh did for me when I came out of Egypt.’
9 It shall be for a sign to you on your hand, and for a memorial between your eyes, that Yahweh’s law may be in your mouth; for with a strong hand Yahweh has brought you out of Egypt.
10 You shall therefore keep this ordinance in its season from year to year.
11 “It shall be, when Yahweh brings you into the land of the Canaanite, as he swore to you and to your fathers, and will give it to you,
12 that you shall set apart to Yahweh all that opens the womb, and every firstborn that comes from an animal which you have. The males shall be Yahweh’s.
13 Every firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck; and you shall redeem all the firstborn of man among your sons.
14 It shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall tell him, ‘By strength of hand Yahweh brought us out from Egypt, from the house of bondage.
15 When Pharaoh stubbornly refused to let us go, Yahweh killed all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of livestock. Therefore I sacrifice to Yahweh all that opens the womb, being males; but all the firstborn of my sons I redeem.’
16 It shall be for a sign on your hand, and for symbols between your eyes; for by strength of hand Yahweh brought us out of Egypt.”
17 When Pharaoh had let the people go, God didn’t lead them by the way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people change their minds when they see war, and they return to Egypt”;
18 but God led the people around by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt.
19 Moses took the bones of Joseph with him, for he had made the children of Israel swear, saying, “God will surely visit you, and you shall carry up my bones away from here with you.”
20 They took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
21 Yahweh went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that they might go by day and by night:
22 the pillar of cloud by day, and the pillar of fire by night, didn’t depart from before the people.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 13:17–18Now Moses led the Hebrews this way, that in case the Egyptians should repent and be desirous to pursue after them, they might undergo the punishment of their wickedness, and of the breach of those promises they had made to them. As also he led them this way on account of the Philistines, who had quarreled with them, and hated them of old, that by all means they might not know of their departure, for their country is near to that of Egypt; and thence it was that Moses led them not along the road that tended to the land of the Philistines, but he was desirous that they should go through the desert, that so after a long journey, and after many afflictions, they might enter upon the land of Canaan. Another reason of this was, that God commanded him to bring the people to Mount Sinai, that there they might offer him sacrifices.
Now Moses led the Hebrews this way, that in case the Egyptians should repent and be desirous to pursue after them, they might undergo the punishment of their wickedness, and of the breach of those promises they had made to them. As also he led them this way on account of the Philistines, who had quarreled with them, and hated them of old, that by all means they might not know of their departure, for their country is near to that of Egypt; and thence it was that Moses led them not along the road that tended to the land of the Philistines, but he was desirous that they should go through the desert, that so after a long journey, and after many afflictions, they might enter upon the land of Canaan. Another reason of this was, that God commanded him to bring the people to Mount Sinai, that there they might offer him sacrifices.
Josephus, Antiquities of the Jews, Antiquities 2.15.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 13:3–14REMEMBER THIS DAY — This teaches that one must make mention of the Exodus from Egypt every day (Mekhilta; cf. Rashi on Deuteronomy 27:9). … THIS SERVICE — that of the Paschal offering. … here it states, (v. 8) “And thou shalt tell thy son”, referring to a son who does not know how to enquire, and Scripture teaches you that you yourself must open up the conversation with Agadic explanations which attract the heart (cf. Mekhilta; Shabbat 87a). … WHAT IS THIS? — This is the question of a dull child who has not sufficient understanding to question very profoundly and who therefore asks in an indefinite fashion, “What is this?” … The Torah in mentioning four different explanations of the Passover sacrifice-rite to be given by a father to his children, is speaking in reference to four different types of son: the wicked son (12:25 and in the second half of 13:8), and one who has not sufficient understanding how to ask (in the first half of 13:8), and one who asks in an indefinite manner (13:14), and one who asks in a wise fashion (Deuteronomy 6:20) (cf. Mekhilta; Jerusalem Talmud Pesachim 10:4).
REMEMBER THIS DAY — This teaches that one must make mention of the Exodus from Egypt every day (Mekhilta; cf. Rashi on Deuteronomy 27:9). … THIS SERVICE — that of the Paschal offering. … here it states, (v. 8) “And thou shalt tell thy son”, referring to a son who does not know how to enquire, and Scripture teaches you that you yourself must open up the conversation with Agadic explanations which attract the heart (cf. Mekhilta; Shabbat 87a). … WHAT IS THIS? — This is the question of a dull child who has not sufficient understanding to question very profoundly and who therefore asks in an indefinite fashion, “What is this?” … The Torah in mentioning four different explanations of the Passover sacrifice-rite to be given by a father to his children, is speaking in reference to four different types of son: the wicked son (12:25 and in the second half of 13:8), and one who has not sufficient understanding how to ask (in the first half of 13:8), and one who asks in an indefinite manner (13:14), and one who asks in a wise fashion (Deuteronomy 6:20) (cf. Mekhilta; Jerusalem Talmud Pesachim 10:4).
Rashi, Commentary on the Torah, on 13:3, 13:5 and 13:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 13:9–16AND IT SHALL BE FOR A SIGN UNTO THEE — i. e. the Exodus from Egypt shall be to thee as a sign … UPON THINE HAND AND AS A MEMORIAL BETWEEN THINE EYES — meaning, that you shall write these paragraphs (verses 1—10 and 11—16) and bind them upon the head and upon the arm. … UPON THY HAND — on the left hand … this denotes the Tephillin … whoever sees them (the Tephillin) bound between the eyes will remember the miracle … and will speak about it
AND IT SHALL BE FOR A SIGN UNTO THEE — i. e. the Exodus from Egypt shall be to thee as a sign … UPON THINE HAND AND AS A MEMORIAL BETWEEN THINE EYES — meaning, that you shall write these paragraphs (verses 1—10 and 11—16) and bind them upon the head and upon the arm. … UPON THY HAND — on the left hand … this denotes the Tephillin … whoever sees them (the Tephillin) bound between the eyes will remember the miracle … and will speak about it
Rashi, Commentary on the Torah, on 13:9 and 13:16; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 13:21–22TO GUIDE THEM IN THE WAY … to make them be guided i. e. by means of an agent. And who was this agent? The pillar of cloud — and the Holy One, blessed be He, in His glory (Himself) led it before them. Nevertheless He Himself did not act as their immediate guide, but He provided the pillar of cloud that they might be guided by means of it … The pillar of cloud was not for giving light to them but to show them the way. … He — the Holy One, blessed be He — did not let depart (did not remove) … THE PILLAR OF CLOUD BY DAY NOR THE PILLAR OF FIRE BY NIGHT. — This tells us (we may gather from this) that the pillar of cloud handed over the camp to the pillar of fire and the pillar of fire handed it over to the pillar of cloud — that before the one set the other rose (Shabbat 23b).
TO GUIDE THEM IN THE WAY … to make them be guided i. e. by means of an agent. And who was this agent? The pillar of cloud — and the Holy One, blessed be He, in His glory (Himself) led it before them. Nevertheless He Himself did not act as their immediate guide, but He provided the pillar of cloud that they might be guided by means of it … The pillar of cloud was not for giving light to them but to show them the way. … He — the Holy One, blessed be He — did not let depart (did not remove) … THE PILLAR OF CLOUD BY DAY NOR THE PILLAR OF FIRE BY NIGHT. — This tells us (we may gather from this) that the pillar of cloud handed over the camp to the pillar of fire and the pillar of fire handed it over to the pillar of cloud — that before the one set the other rose (Shabbat 23b).
Rashi, Commentary on the Torah, on 13:21–22; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 13:19Hence it appears, that even in their adversity the memory of their promised deliverance had never departed from the people, for had not the adjuration of Joseph been currently spoken of in common conversation, Moses would never have been able to imagine it; but he expressly states that he acted in obedience to the holy patriarch in carrying away his bones. It is, therefore, probable that they were so deposited, that the hope of the people might be kept alive by seeing daily the urn or coffer which contained them, as if the holy man even after death uplifted from his tomb a sign of their deliverance … Assuredly the faith of the departed Joseph, even in his dry bones, preached loudly to his descendants of the promised deliverance, lest they should grow careless from the long delay; and when at length the Israelites were led forth, the bones or ashes of the twelve Patriarchs were like so many standard-bearers, going before the several tribes to encourage their confidence.
Hence it appears, that even in their adversity the memory of their promised deliverance had never departed from the people, for had not the adjuration of Joseph been currently spoken of in common conversation, Moses would never have been able to imagine it; but he expressly states that he acted in obedience to the holy patriarch in carrying away his bones. It is, therefore, probable that they were so deposited, that the hope of the people might be kept alive by seeing daily the urn or coffer which contained them, as if the holy man even after death uplifted from his tomb a sign of their deliverance … Assuredly the faith of the departed Joseph, even in his dry bones, preached loudly to his descendants of the promised deliverance, lest they should grow careless from the long delay; and when at length the Israelites were led forth, the bones or ashes of the twelve Patriarchs were like so many standard-bearers, going before the several tribes to encourage their confidence.
John Calvin, Commentaries, on 13:19; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 13:17–18It is said (Deu 32:10), He led them about, some hundreds of miles about, and yet (Psa 107:7), He led them forth by the right way. God's way is the right way, though it seem about. … There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines … namely, because they were not as yet fit for war, much less for war with the Philistines, Exo 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength … God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu 32:11), teaching them by degrees to fly.
It is said (Deu 32:10), He led them about, some hundreds of miles about, and yet (Psa 107:7), He led them forth by the right way. God's way is the right way, though it seem about. … There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines … namely, because they were not as yet fit for war, much less for war with the Philistines, Exo 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength … God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu 32:11), teaching them by degrees to fly.
Matthew Henry, Commentary on the Whole Bible, on 13:17–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 13:13–15but all the firstborn of my children I redeem; by paying five shekels apiece to the priest for them, as before observed; and this law continues to be observed with the Jews; the manner of which, as related by Leo Modena … is as follows … Thirty days being expired after the birth of the child, they call a priest to them; that is to say, one that is descended of the stock of Aaron … the priest then calling the mother of it before him, saith unto her, mistress, is this your son? she answereth, yes … then doth the priest say, this child is mine, as being the firstborn; then turning himself toward the father, he asketh him, whether he will redeem it or not? who answereth him, saying, see, here is gold and silver, take your own price … and then delivers the child to his father and mother, and this day they make a feasting day … This custom was used in Christ's time, and was observed with respect to him, Luke 2:27.
but all the firstborn of my children I redeem; by paying five shekels apiece to the priest for them, as before observed; and this law continues to be observed with the Jews; the manner of which, as related by Leo Modena … is as follows … Thirty days being expired after the birth of the child, they call a priest to them; that is to say, one that is descended of the stock of Aaron … the priest then calling the mother of it before him, saith unto her, mistress, is this your son? she answereth, yes … then doth the priest say, this child is mine, as being the firstborn; then turning himself toward the father, he asketh him, whether he will redeem it or not? who answereth him, saying, see, here is gold and silver, take your own price … and then delivers the child to his father and mother, and this day they make a feasting day … This custom was used in Christ's time, and was observed with respect to him, Luke 2:27.
John Gill, An Exposition of the Old and New Testament, on 13:15; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 13:9–16The festival prescribed was to be to Israel "for a sign upon its hand, and for a memorial between the eyes." These words presuppose the custom of wearing mnemonic signs upon the hand and forehead … Hence the sign upon the hand probably consisted of a bracelet round the wrist, and the ziccaron between the eyes, of a band worn upon the forehead. The words are then used figuratively, as a proverbial expression employed to give emphasis to the injunction to bear this precept continually in mind, to be always mindful to observe it. … This command was interpreted literally by the Talmudists, and the use of tephillim, phylacteries (Mat 23:5), founded upon it; … the Caraites, on the contrary, interpreted it figuratively, as a proverbial expression for constant reflection upon, and fulfilment of, the divine commands. … As the hand is the medium of action, and carrying in the hand represents handling, so the space between the eyes, or the forehead, is that part of the body which is generally visible, and what is worn there is worn to be seen.
The festival prescribed was to be to Israel "for a sign upon its hand, and for a memorial between the eyes." These words presuppose the custom of wearing mnemonic signs upon the hand and forehead … Hence the sign upon the hand probably consisted of a bracelet round the wrist, and the ziccaron between the eyes, of a band worn upon the forehead. The words are then used figuratively, as a proverbial expression employed to give emphasis to the injunction to bear this precept continually in mind, to be always mindful to observe it. … This command was interpreted literally by the Talmudists, and the use of tephillim, phylacteries (Mat 23:5), founded upon it; … the Caraites, on the contrary, interpreted it figuratively, as a proverbial expression for constant reflection upon, and fulfilment of, the divine commands. … As the hand is the medium of action, and carrying in the hand represents handling, so the space between the eyes, or the forehead, is that part of the body which is generally visible, and what is worn there is worn to be seen.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 13:9 and 13:15–16; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 13
Exodus 13:3–22, World English Bible
Exodus 13 in the Bible · Told in the Story: Chapter 5, The Passover, Chapter 9, Choose This Day
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 13:17–18Now Moses led the Hebrews this way, that in case the Egyptians should repent and be desirous to pursue after them, they might undergo the punishment of their wickedness, and of the breach of those promises they had made to them. As also he led them this way on account of the Philistines, who had quarreled with them, and hated them of old, that by all means they might not know of their departure, for their country is near to that of Egypt; and thence it was that Moses led them not along the road that tended to the land of the Philistines, but he was desirous that they should go through the desert, that so after a long journey, and after many afflictions, they might enter upon the land of Canaan. Another reason of this was, that God commanded him to bring the people to Mount Sinai, that there they might offer him sacrifices.
Josephus, Antiquities of the Jews, Antiquities 2.15.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 13:3–14REMEMBER THIS DAY — This teaches that one must make mention of the Exodus from Egypt every day (Mekhilta; cf. Rashi on Deuteronomy 27:9). … THIS SERVICE — that of the Paschal offering. … here it states, (v. 8) “And thou shalt tell thy son”, referring to a son who does not know how to enquire, and Scripture teaches you that you yourself must open up the conversation with Agadic explanations which attract the heart (cf. Mekhilta; Shabbat 87a). … WHAT IS THIS? — This is the question of a dull child who has not sufficient understanding to question very profoundly and who therefore asks in an indefinite fashion, “What is this?” … The Torah in mentioning four different explanations of the Passover sacrifice-rite to be given by a father to his children, is speaking in reference to four different types of son: the wicked son (12:25 and in the second half of 13:8), and one who has not sufficient understanding how to ask (in the first half of 13:8), and one who asks in an indefinite manner (13:14), and one who asks in a wise fashion (Deuteronomy 6:20) (cf. Mekhilta; Jerusalem Talmud Pesachim 10:4).
Rashi, Commentary on the Torah, on 13:3, 13:5 and 13:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 13:9–16AND IT SHALL BE FOR A SIGN UNTO THEE — i. e. the Exodus from Egypt shall be to thee as a sign … UPON THINE HAND AND AS A MEMORIAL BETWEEN THINE EYES — meaning, that you shall write these paragraphs (verses 1—10 and 11—16) and bind them upon the head and upon the arm. … UPON THY HAND — on the left hand … this denotes the Tephillin … whoever sees them (the Tephillin) bound between the eyes will remember the miracle … and will speak about it
Rashi, Commentary on the Torah, on 13:9 and 13:16; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 13:21–22TO GUIDE THEM IN THE WAY … to make them be guided i. e. by means of an agent. And who was this agent? The pillar of cloud — and the Holy One, blessed be He, in His glory (Himself) led it before them. Nevertheless He Himself did not act as their immediate guide, but He provided the pillar of cloud that they might be guided by means of it … The pillar of cloud was not for giving light to them but to show them the way. … He — the Holy One, blessed be He — did not let depart (did not remove) … THE PILLAR OF CLOUD BY DAY NOR THE PILLAR OF FIRE BY NIGHT. — This tells us (we may gather from this) that the pillar of cloud handed over the camp to the pillar of fire and the pillar of fire handed it over to the pillar of cloud — that before the one set the other rose (Shabbat 23b).
Rashi, Commentary on the Torah, on 13:21–22; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 13:19Hence it appears, that even in their adversity the memory of their promised deliverance had never departed from the people, for had not the adjuration of Joseph been currently spoken of in common conversation, Moses would never have been able to imagine it; but he expressly states that he acted in obedience to the holy patriarch in carrying away his bones. It is, therefore, probable that they were so deposited, that the hope of the people might be kept alive by seeing daily the urn or coffer which contained them, as if the holy man even after death uplifted from his tomb a sign of their deliverance … Assuredly the faith of the departed Joseph, even in his dry bones, preached loudly to his descendants of the promised deliverance, lest they should grow careless from the long delay; and when at length the Israelites were led forth, the bones or ashes of the twelve Patriarchs were like so many standard-bearers, going before the several tribes to encourage their confidence.
John Calvin, Commentaries, on 13:19; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 13:17–18It is said (Deu 32:10), He led them about, some hundreds of miles about, and yet (Psa 107:7), He led them forth by the right way. God's way is the right way, though it seem about. … There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines … namely, because they were not as yet fit for war, much less for war with the Philistines, Exo 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength … God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu 32:11), teaching them by degrees to fly.
Matthew Henry, Commentary on the Whole Bible, on 13:17–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 13:13–15but all the firstborn of my children I redeem; by paying five shekels apiece to the priest for them, as before observed; and this law continues to be observed with the Jews; the manner of which, as related by Leo Modena … is as follows … Thirty days being expired after the birth of the child, they call a priest to them; that is to say, one that is descended of the stock of Aaron … the priest then calling the mother of it before him, saith unto her, mistress, is this your son? she answereth, yes … then doth the priest say, this child is mine, as being the firstborn; then turning himself toward the father, he asketh him, whether he will redeem it or not? who answereth him, saying, see, here is gold and silver, take your own price … and then delivers the child to his father and mother, and this day they make a feasting day … This custom was used in Christ's time, and was observed with respect to him, Luke 2:27.
John Gill, An Exposition of the Old and New Testament, on 13:15; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 13:9–16The festival prescribed was to be to Israel "for a sign upon its hand, and for a memorial between the eyes." These words presuppose the custom of wearing mnemonic signs upon the hand and forehead … Hence the sign upon the hand probably consisted of a bracelet round the wrist, and the ziccaron between the eyes, of a band worn upon the forehead. The words are then used figuratively, as a proverbial expression employed to give emphasis to the injunction to bear this precept continually in mind, to be always mindful to observe it. … This command was interpreted literally by the Talmudists, and the use of tephillim, phylacteries (Mat 23:5), founded upon it; … the Caraites, on the contrary, interpreted it figuratively, as a proverbial expression for constant reflection upon, and fulfilment of, the divine commands. … As the hand is the medium of action, and carrying in the hand represents handling, so the space between the eyes, or the forehead, is that part of the body which is generally visible, and what is worn there is worn to be seen.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 13:9 and 13:15–16; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.