About Exodus

Exodus tells the story of Israel's deliverance from Egyptian slavery, the giving of the Law at Sinai, and the establishment of the tabernacle as the center of worship.

Author: MosesWritten: c. 1445-1405 BCReading time: ~6 minVerses: 51
DeliveranceRedemptionCovenantLawWorshipGod's Presence

King James Version

Exodus 12

51 verses with commentary

The Passover Instituted

And the LORD spake unto Moses and Aaron in the land of Egypt, saying,

View commentary
The divine initiative in establishing Passover emphasizes God's sovereignty in redemption. This inaugural command, given while Israel remained enslaved, demonstrates that deliverance precedes obedience—grace before law. The dual address to both Moses and Aaron establishes the prophetic-priestly leadership pattern that would guide Israel through the exodus.

This month shall be unto you the beginning of months: it shall be the first month of the year to you.

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The Hebrew 'rosh chodashim' (רֹאשׁ חֳדָשִׁים) designates this as the 'head of months,' establishing Abib (later called Nisan) as the first month. This reordering of the calendar signifies that redemption creates a new beginning—salvation reorders all of life. The old Egyptian calendar is superseded by a calendar centered on God's saving act.

Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: lamb: or, kid

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The phrase 'congregation of Israel' (עֲדַת יִשְׂרָאֵל, 'adat yisrael') appears for the first time, indicating that God's redemptive act creates a community, not isolated individuals. The specific timing (tenth day) required advance preparation and examination of the lamb, foreshadowing Christ's public presentation before His crucifixion (John 12:1, 12-13).

And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

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The proportional allocation ('according to his eating') demonstrates God's concern for practical provision—neither waste nor want. The Hebrew 'mikhsat' (מִכְסַת) means a reckoning or counting, requiring families to calculate their needs. This communal sharing prefigures both the church's fellowship meals and the Lord's Supper where all partake equally.

Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: of: Heb. son of a year

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The lamb must be 'tamiym' (תָּמִים)—without blemish, perfect, complete. This requirement establishes the principle of substitutionary perfection: the sacrifice must be flawless to bear the penalty for the flawed. Peter explicitly connects this to Christ: 'a lamb without blemish and without spot' (1 Peter 1:19). The 'male of the first year' indicates prime vitality.

And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. in: Heb. between the two evenings

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The Hebrew 'ben ha'arbayim' (בֵּין הָעַרְבָּיִם) literally means 'between the evenings,' referring to the time between the sun's decline and sunset (approximately 3-6 PM). The requirement that 'the whole assembly' participate emphasizes corporate responsibility—every household shares in the sacrificial death. Christ died at the ninth hour (3 PM, Mark 15:34), precisely during Passover preparation.

And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.

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The blood application 'on the two side posts and on the upper door post' created a three-sided frame through which the household entered and exited—a blood-marked portal of salvation. The Hebrew 'mashach' (מָשַׁח) means to smear or anoint, requiring visible application. No blood on the threshold, as it must not be trampled (Hebrews 10:29). This anticipates Christ's blood applied for our protection.

And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

View commentary
Three elements comprise the Passover meal: roasted lamb, unleavened bread (matzah), and bitter herbs (maror). The roasting with fire suggests purifying judgment, the unleavened bread indicates haste and purity (1 Cor 5:7-8), and bitter herbs memorialize slavery's bitterness. Together they present salvation's full picture: judgment borne, purity required, bondage remembered.

Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

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The prohibition against eating raw or boiled flesh, requiring fire-roasting, emphasizes that God's judgment (symbolized by fire) must fully consume the sacrifice. 'Purtenance' (KJV) refers to internal organs—nothing was discarded, signifying complete sacrifice. This points to Christ's total suffering under divine wrath, not partial or symbolic judgment.

And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

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The requirement to consume all or burn the remainder 'until the morning' prevented the lamb from corrupting or being treated casually. Hebrew 'nothár' (נוֹתָר) means 'left over'—nothing could remain for later use. This urgency prefigures Christ's completed work—salvation cannot be partially accepted or saved for later. The morning burning ensured nothing sacred was profaned.

And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD'S passover.

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The 'loins girded' posture indicates readiness for immediate travel, staff in hand as pilgrims, sandals protecting feet for the journey, eating 'in haste' (Hebrew 'chipazon,' חִפָּזוֹן—alarmed hurry). This is 'the LORD's passover' (pesach YHWH), not merely a commemorative meal but the decisive moment of redemption. The eating posture embodies both urgency and faith that deliverance is imminent.

For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. gods: or, princes

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God's personal involvement ('I will pass through') emphasizes direct divine action, not angelic intermediaries. 'All the firstborn' (kol-bekhor) indicates comprehensive judgment on Egypt's future—both human and animal. The phrase 'against all the gods of Egypt I will execute judgment' reveals the plagues as targeted strikes against Egypt's deities (Nile-god, frog-goddess, sun-god Ra). The declaration 'I am the LORD' (ani YHWH) asserts exclusive deity.

And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. to destroy: Heb. for a destruction

View commentary
The blood serves as an 'oth' (אוֹת)—a sign or token—but critically, it's a sign 'to you,' not primarily to God. While God sees it ('when I see the blood'), its function is to assure believers they are protected. The Hebrew 'pasachti' (פָּסַחְתִּי) means 'I will pass over, skip over, spare.' The 'plague to destroy' (negef l'mashchit) would not touch blood-marked homes. This establishes the substitutionary principle: judgment satisfied by blood.

And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.

View commentary
The command 'this day shall be unto you for a memorial' (zikaron, זִכָּרוֹן) establishes perpetual commemoration. The phrase 'feast to the LORD' indicates joyful celebration, not mournful remembrance. 'Throughout your generations' and 'by an ordinance for ever' (chukkat olam) emphasize permanence. Just as Passover annually recalled the exodus, the Lord's Supper recalls Christ's greater exodus (Luke 9:31).

Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.

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The seven-day 'Feast of Unleavened Bread' (chag hamatzot) immediately follows Passover, extending the celebration. 'Unleavened bread' (matzot) symbolizes purity and haste—no time for dough to rise, no leaven (corruption) allowed. Paul explicitly applies this: 'Christ our passover is sacrificed for us: therefore let us keep the feast...with the unleavened bread of sincerity and truth' (1 Cor 5:7-8).

And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you. man: Heb. soul

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The 'holy convocation' (miqra-qodesh, מִקְרָא־קֹדֶשׁ) means a sacred assembly where work ceases. Bracketing the feast with rest days (first and seventh) emphasizes that redemption leads to Sabbath rest. 'No manner of work' except food preparation teaches that while ceremony requires effort, salvation itself is received through rest, not works. This prefigures Christ's finished work.

And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.

View commentary
The emphasis 'this selfsame day have I brought your armies out' stresses divine timing and the fulfillment of God's word. 'Armies' (tziv'otaykem, צִבְאֹתֵיכֶם) presents Israel as organized regiments, not a disorganized mob. The perpetual observance 'by an ordinance for ever' ensures each generation personally identifies with the exodus through annual participation.

In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

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The specification 'fourteenth day...at even' until 'one and twentieth day...at even' defines precisely seven complete days. The phrase 'in the first month' (Abib/Nisan) permanently anchors this observance to the redemption anniversary. The meticulous timing reveals God's concern for exact obedience in worship, not casual approximation.

Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

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The severity of the leaven prohibition—'that soul shall be cut off' (Hebrew 'karat,' כָּרַת—covenantal cutting off, excommunication or death)—shows the seriousness of mixing corruption with redemption. This applies to 'stranger' (ger, גֵּר—foreigner dwelling with Israel) and 'born in the land' equally, showing that covenant membership, not ethnicity, determines standing before God.

Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.

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The absolute prohibition 'no leavened bread' tolerates no exceptions—not for convenience, not for circumstances. The inclusive phrase 'in all your habitations' extends the requirement beyond the tabernacle to every home, teaching that holiness pervades all of life, not just religious spaces. Unleavened bread in every dwelling made the entire community a visible testimony to purity.

Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover. lamb: or, kid

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Moses' calling 'all the elders of Israel' establishes a leadership chain for transmitting God's commands. The instruction to 'draw out' (mashach) and 'take' a lamb emphasizes both separation from the flock and personal appropriation. Each household taking a specific lamb for their specific household pictures individual appropriation of Christ—general belief must become personal faith.

And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

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The 'hyssop' (ezov, אֵזוֹב) was a common plant with absorbent properties, perfect for sprinkling blood. Its use in cleansing ceremonies (Leviticus 14:4, Numbers 19:6, Psalm 51:7) made it associated with purification. The 'basin' (saf, סַף) held the lamb's blood. The three-fold application (two side posts, upper lintel) and the prohibition to leave the house 'until morning' created a blood-sealed refuge where judgment could not enter.

For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.

View commentary
The 'LORD will pass through to smite the Egyptians' uses the same verb ('avar, עָבַר—to pass through/over) with different outcomes. Seeing the blood, 'the LORD will pass over' (pasach) means to skip or spare. The 'destroyer' (hamashchit, הַמַּשְׁחִית) is God's agent of judgment, possibly an angel of death. The blood's protective power demonstrates substitutionary atonement—judgment satisfied, wrath averted.

And ye shall observe this thing for an ordinance to thee and to thy sons for ever.

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The command 'observe this thing for an ordinance' (chok, חֹק—statute) establishes binding permanence for 'thee and thy sons for ever.' The phrase 'for ever' (ad-olam, עַד־עֹלָם) indicates perpetual observance across generations. This multi-generational focus ensures the redemption story is never forgotten, with each generation required to personally appropriate and transmit the truth.

And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service.

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The forward-looking phrase 'when ye be come to the land' expresses confidence that God's promise will be fulfilled—the exodus has not yet occurred, but entry into Canaan is certain. Continued observance in the land connects present generations to the formative exodus event. The phrase 'this service' (avodah, עֲבֹדָה) can mean both worship and work, indicating that remembering redemption is laborious worship.

And it shall come to pass, when your children shall say unto you, What mean ye by this service?

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The anticipated question 'What mean ye by this service?' recognizes that rituals provoke curiosity, especially from children. The question creates a teaching moment where liturgy becomes catechesis. God designs ceremonies to be pedagogical—actions that demand explanation, ensuring the story is told. This principle underlies all Christian sacraments, which are enacted proclamations inviting inquiry.

That ye shall say, It is the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.

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The prescribed answer, 'It is the sacrifice of the LORD's passover,' identifies the core meaning. The rehearsal of history—'passed over...when he smote the Egyptians, and delivered our houses'—makes past events present reality. The people's response, 'bowed the head and worshipped,' demonstrates that understanding God's redemption leads to humble adoration. Faith recognizes God's distinguishing grace that spared them while judging Egypt.

And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they.

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The phrase 'the children of Israel went away, and did as the LORD had commanded' demonstrates immediate, comprehensive obedience. Despite still being enslaved, without seeing judgment or deliverance yet, they obeyed by faith. This obedience would soon be vindicated. The perfect correspondence between divine command (through Moses and Aaron) and human response models the obedience of faith.

The Tenth Plague: Death of the Firstborn

And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon ; and all the firstborn of cattle. dungeon: Heb. house of the pit

View commentary
The phrase 'at midnight' emphasizes the precise timing of God's judgment—not gradual or uncertain, but sudden and exact. 'The LORD smote all the firstborn' fulfills the warned judgment (Exodus 4:23, 11:5). The comprehensive scope—'from the firstborn of Pharaoh...unto the firstborn of the captive...and all the firstborn of cattle'—demonstrates no Egyptian escaped, regardless of rank. Divine judgment is no respecter of persons.

And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.

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Pharaoh's rising 'in the night' shows the immediacy and universality of disaster—he could not wait for morning. 'All his servants, and all the Egyptians' includes everyone; 'there was not a house where there was not one dead' indicates comprehensive judgment touched every dwelling. The 'great cry in Egypt' contrasts sharply with Israel's silent protection. This vindicates God's word and breaks Egypt's resistance.

And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.

View commentary
Pharaoh's night summons to Moses and Aaron shows desperation—the proud ruler who repeatedly refused now capitulates. His words 'Rise up, and get you forth from among my people' grant exactly what Moses repeatedly requested. Including 'both ye and the children of Israel' acknowledges the whole nation. The permission to 'serve the LORD' and take their flocks represents complete surrender of Egypt's prior demands.

Also take your flocks and your herds, as ye have said, and be gone; and bless me also.

View commentary
Pharaoh's request 'bless me also' is remarkable—the man who claimed divine status now seeks blessing from the Hebrew God through His servants. This demonstrates brokenness and recognition of YHWH's supremacy. Yet it comes too late to save his heir or nation. The tragedy is that humility under grace could have prevented judgment, but humility under judgment cannot reverse consequences.

And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.

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The Egyptians' urgency—'were urgent upon the people'—reveals panic-driven haste. Their motivation, 'We be all dead men,' shows they recognized the pattern could continue until Egypt was completely destroyed. This fulfills God's promise that Egyptians would 'thrust' Israel out (Exodus 11:1). Those who once enslaved Israel now beg them to leave, demonstrating God's complete reversal of circumstances.

And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. kneadingtroughs: or, dough

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Taking 'dough before it was leavened' demonstrates the haste of departure—no time for normal preparation. The phrase 'their kneadingtroughs being bound up in their clothes upon their shoulders' pictures a people ready for immediate travel, carrying raw supplies. This unplanned departure without provisions required faith in God's sustenance and led to the later miracle of manna.

And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:

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The phrase 'did according to the word of Moses' shows obedience to Moses' earlier instruction (Exodus 3:21-22, 11:2-3). Asking 'jewels of silver, and jewels of gold, and raiment' represents receiving compensation for centuries of unpaid labor. This is not theft but just wages, fulfilling God's promise that they would not leave empty-handed (Exodus 3:21).

And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.

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The LORD giving Israel 'favour in the sight of the Egyptians' fulfills His promise (Exodus 3:21, 11:3). The verb 'lent' (sha'al, שָׁאַל) means 'gave' or 'granted'—Egyptians gave freely, knowing Israel would not return. The phrase 'they spoiled the Egyptians' (vayinatzlu, וַיְנַצְּלוּ—plundered/stripped) uses covenant-lawsuit language: Israel received legal compensation for injustice. Egypt's wealth transfers to God's people.

The Exodus Begins

And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.

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The journey from Rameses to Succoth begins the exodus. 'Six hundred thousand on foot that were men, beside children' indicates approximately 2-3 million total people—a nation in motion. The specification 'men' (gever, גֶּבֶר—warriors, able-bodied men) shows Israel could field a substantial army. This fulfills God's promise that Abraham's descendants would be numerous (Genesis 15:5).

And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. a mixed: Heb. a great mixture

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The 'mixed multitude' (erev rav, עֵרֶב רַב) were non-Israelites—Egyptians and others who joined the exodus after witnessing God's power. Their inclusion shows redemption extends beyond ethnic Israel to all who believe. The 'flocks, and herds, even very much cattle' represent wealth and provision for the journey. This mixed assembly prefigures the church—Jews and Gentiles united in faith.

And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

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Baking 'unleavened cakes of the dough' explains the permanent memorial feast's origin. The phrase 'they were thrust out of Egypt, and could not tarry' emphasizes the urgency that prevented normal bread preparation. The statement 'neither had they prepared for themselves any victual' shows complete dependence on God. This lack of provision made the wilderness journey a sustained trust-exercise.

Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

View commentary
The precise timeframe '430 years' fulfills God's prophecy to Abraham (Genesis 15:13 says '400 years,' which is rounded). The phrase 'the selfsame day' emphasizes God's perfect timing—not 429 or 431 years, but exactly as predicted. This exact fulfillment establishes God's reliability in all prophetic promises. Human calendars may vary, but divine timing is perfect.

And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.

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The repetition 'after 430 years...the selfsame day' (twice) emphasizes the significance of exact timing. The phrase 'all the hosts of the LORD went out' presents Israel as organized military divisions (tzva'ot YHWH, צִבְאוֹת יְהוָה). They exit not as refugees but as God's army on a divinely scheduled campaign. This military language anticipates Canaan's conquest.

It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations. a night: Heb. a night of observations

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This night is 'much to be observed' (leil shimurim, לֵיל שִׁמֻּרִים—a night of watching). God 'watched' to bring them out; Israel must 'observe' by remembering. The reciprocal watching creates a memorial where both divine vigilance and human remembrance meet. The phrase 'throughout their generations' ensures perpetual commemoration. This night becomes Israel's defining moment, annually re-experienced.

And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:

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The LORD's 'ordinance of the passover' (chukat hapesach, חֻקַּת הַפֶּסַח) begins defining participation boundaries. 'No stranger shall eat thereof'—the Hebrew 'ben nekar' (בֶּן־נֵכָר) means foreign son, one outside the covenant. This exclusivity protects the sacredness of covenant signs. While grace extends to all who believe, covenant privileges require covenant membership. This principle continues in Christian baptism and communion.

But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

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The provision that 'every man's servant that is bought for money' can eat Passover after circumcision shows grace extending through covenant signs. Circumcision marked entrance into covenant community regardless of ethnicity. The purchased servant's inclusion demonstrates that redemption-price paid and covenant-sign received grants equal standing. This prefigures redemption in Christ opening covenant membership to all who believe.

A foreigner and an hired servant shall not eat thereof.

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The exclusion of 'foreigner' (toshav, תּוֹשָׁב—temporary resident) and 'hired servant' (sachir, שָׂכִיר—day laborer) distinguishes between committed covenant members and those temporarily present. These categories lacked permanent commitment to Israel and thus couldn't participate in covenant meals. The principle: covenant privileges require covenant membership. Casual association doesn't grant sacramental participation.

In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.

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The requirement that the lamb be eaten 'in one house' prevents dividing the feast among multiple locations, maintaining family unit cohesion. 'Neither shall thou carry forth ought of the flesh abroad' keeps the sacred meal contained. The prohibition 'nor break a bone' appears minor but gains profound significance in Christ's crucifixion (John 19:36)—His bones remained unbroken, fulfilling Passover typology perfectly.

All the congregation of Israel shall keep it. keep: Heb. do it

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The phrase 'all the congregation of Israel shall keep it' requires universal participation—not optional for some. The Hebrew 'kol adat yisrael' (כָּל־עֲדַת יִשְׂרָאֵל) emphasizes corporate responsibility. Every member of the covenant community must personally participate in commemoration. This prevents relegating remembrance to clergy or special classes. Passover democratizes worship—all equally remember, all equally saved.

And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

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The provision for 'strangers' (ger, גֵּר—resident alien) to join through circumcision demonstrates gracious inclusion. Circumcision served as the covenant entrance sign—faith made visible through obedience. After circumcision, the former stranger becomes 'as one that is born in the land,' enjoying equal status. This gracious inclusion prefigures gospel truth: faith in Christ, marked by baptism, makes all believers equal covenant members regardless of background.

One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

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The declaration 'One law shall be to him that is homeborn, and unto the stranger' establishes equality before God's law. Hebrew 'torah achat' (תּוֹרָה אַחַת—one law) means no double standards—native and convert face identical requirements and receive identical privileges. This principle demolishes ethnic superiority and establishes grace-based covenant membership. Paul later develops this: in Christ there's neither Jew nor Greek (Galatians 3:28).

Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they.

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The summary statement 'all the children of Israel did as the LORD commanded' emphasizes comprehensive obedience. Moses and Aaron faithfully transmitted God's word; Israel faithfully obeyed. This unified response—from leadership through the entire nation—demonstrates the people's faith. The obedience preceded deliverance, showing that faith acts on God's word before seeing results.

And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.

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The culminating statement 'the selfsame day did the LORD bring the children of Israel out of Egypt by their armies' reiterates precise timing and military organization. The phrase 'by their armies' (al-tziv'otam, עַל־צִבְאֹתָם) presents exodus not as escape but as organized deployment of God's forces. This victorious departure fulfills promises, vindicates faith, and establishes Israel as a nation. Redemption accomplished.

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