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: ~3 minVerses: 22
DeliveranceRedemptionCovenantLawWorshipGod's Presence

King James Version

Exodus 13

22 verses with commentary

Consecration of the Firstborn

And the LORD spake unto Moses, saying,

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The immediate command following exodus to 'Sanctify unto me all the firstborn' establishes the principle that redemption creates ownership. The Hebrew 'qadesh' (קַדֵּשׁ) means to set apart, consecrate as holy. Because God spared Israel's firstborn while judging Egypt's, they now belong to Him by right of redemption. This principle extends to all believers—'ye are bought with a price' (1 Corinthians 6:19-20).

Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.

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The comprehensive scope—'whatsoever openeth the womb among the children of Israel, both of man and of beast'—means every firstborn life belongs to God. The phrase 'openeth the matrix' (peter rechem, פֶּטֶר רֶחֶם) literally means 'first issue of the womb.' The declaration 'it is mine' asserts divine ownership based on redemption. This anticipates Christ as God's firstborn (Colossians 1:15), consecrated for redemptive purposes.

And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. bondage: Heb. servants

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Moses' instruction to 'Remember this day, in which ye came out from Egypt' establishes perpetual commemoration. The description 'out of the house of bondage' (mibeyt avadim, מִבֵּית עֲבָדִים—from the house of slaves) identifies Egypt as bondage, not home. The emphasis 'by strength of hand the LORD brought you out' credits God alone for deliverance. Remembering prevents spiritual amnesia—forgetting bondage leads to returning to it.

This day came ye out in the month Abib.

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The temporal marker 'This day came ye out in the month Abib' fixes the exodus to a specific historical date. 'Abib' (Aviv, אָבִיב) means 'spring' or 'green ears,' referring to ripening barley. Anchoring faith to historical events rather than myths distinguishes biblical religion. Christianity similarly roots in datable events—Christ's crucifixion 'under Pontius Pilate' (1 Timothy 6:13).

And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.

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The forward-looking promise 'when the LORD shall bring thee into the land' expresses confidence despite wilderness obstacles ahead. Naming the nations—Canaanites, Hittites, Amorites, Hivites, Jebusites—specifies the concrete goal. The description 'land flowing with milk and honey' pictures abundant provision. The command to observe this service 'in this month' ensures perpetual memorial connects future generations to the exodus.

Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.

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The seven-day feast of unleavened bread reiterates Exodus 12:15's command. Seven days symbolizes completeness—redemption sanctifies the whole of life, not just one day. The removal of leaven (representing corruption, sin, pride) pictures comprehensive purification. Paul explicitly applies this: 'purge out therefore the old leaven...let us keep the feast...with the unleavened bread of sincerity and truth' (1 Corinthians 5:7-8).

Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.

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The command 'Unleavened bread shall be eaten seven days' requires active participation—not merely avoiding leaven but eating matzah. The comprehensive prohibition 'neither shall there be leaven seen with thee' and 'in all thy quarters' extends through all territory. This visible absence of leaven throughout Israel's land made the entire nation a testimony to purity. Total removal, not merely concealment, is required.

And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.

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The instruction to 'shew thy son in that day' establishes intergenerational transmission as central to faith. The explanation 'because of that which the LORD did unto me' makes past event personal present reality—not distant history but formative identity. The phrase 'when I came forth out of Egypt' uses first person, requiring each generation to personally identify with the exodus. This pedagogical design ensures continuity.

And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.

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The imagery 'for a sign unto thee upon thine hand, and for a memorial between thine eyes' uses bodily placement metaphorically—constant remembrance affecting action (hand) and thought (eyes/forehead). Though later Judaism literalized this with phylacteries (tefillin), the primary meaning is comprehensive orientation of life around redemption. 'The LORD's law may be in thy mouth' means redemption shapes speech and confession.

Thou shalt therefore keep this ordinance in his season from year to year.

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The requirement to keep this ordinance 'in his season from year to year' establishes annual rhythm. The Hebrew 'miyamim yamimah' (מִיָּמִים יָמִימָה) means 'from days to days'—the anniversary returns cyclically. Regular commemoration prevents forgetfulness. This principle underlies Christian liturgical calendar observances—regular remembrance maintains spiritual vitality and prevents drift.

And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,

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The promise 'when the LORD shall bring thee into the land of the Canaanites' reiterates the covenant oath 'as he sware unto thee and to thy fathers.' This grounds confidence not in Israel's merit but God's faithfulness to promises made to Abraham, Isaac, and Jacob. Divine oath-keeping guarantees fulfillment regardless of circumstances. God's character, not human performance, secures covenant promises.

That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD'S. set: Heb. cause to pass over

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The command to 'set apart unto the LORD all that openeth the matrix' uses the same verb (avar, עָבַר) as 'pass over'—dedicating firstborn to God. The phrase 'every firstling that cometh of a beast' extends to livestock. The declaration 'the males shall be the LORD's' specifies gender—males represented strength and primary value in agrarian culture. Giving firstborn/firstlings acknowledges God's ownership of all.

And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem. lamb: or, kid

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The provision 'every firstling of an ass thou shalt redeem with a lamb' recognizes that unclean animals cannot be sacrificed but must still be consecrated. The Hebrew 'padah' (פָּדָה) means to ransom or redeem—substitutionary exchange. The dire alternative 'if thou wilt not redeem it, then thou shalt break his neck' prevents casual disregard. All firstborn of man must be redeemed, reflecting humanity's need for substitutionary atonement.

And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage: in: Heb. to morrow

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The anticipated question 'What is this?' from future sons creates teaching opportunities. The prescribed answer explains firstborn consecration through exodus history: God's 'strength of hand' brought Israel out, slaying Egypt's firstborn but sparing Israel's. The phrase 'therefore I sacrifice' connects present practice to past deliverance. Ritual becomes catechesis, with each observance prompting explanation that transmits faith across generations.

And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.

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The historical recitation 'when Pharaoh would hardly let us go' recalls Egyptian resistance. The judgment 'the LORD slew all the firstborn in the land of Egypt' included both human and beast, demonstrating comprehensive divine sovereignty. The conclusion 'therefore I sacrifice' and 'redeem' shows that practice rooted in history maintains meaning. Present obedience flows from past deliverance—gratitude, not merit, motivates worship.

And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.

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The return to 'sign upon thine hand' and 'frontlets between thine eyes' emphasizes total life orientation around redemption. Physical imagery pictures spiritual reality—redemption should govern action (hand) and thought (forehead/eyes). The rationale 'by strength of hand the LORD brought us forth' credits God's power alone. Constant remembrance prevents pride ('we delivered ourselves') and maintains humble dependence.

The Pillar of Cloud and Fire

And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:

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God's guidance avoids the direct route to Canaan—'through the way of the land of the Philistines, although that was near.' The rationale reveals pastoral wisdom: 'Lest peradventure the people repent when they see war.' God orchestrates circumstances considering Israel's weakness. The concern 'return to Egypt' shows how quickly discouraged people abandon God's purposes. Divine strategy accommodates human frailty while accomplishing purposes.

But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. harnessed: or, by five in a rank

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The alternative route 'led the people about, through the way of the wilderness of the Red sea' seems indirect but serves purposes—testing, training, revealing dependence on God. The phrase 'the children of Israel went up harnessed out of the land of Egypt' has ambiguous Hebrew ('chamushim,' חֲמֻשִׁים) meaning either 'armed' or 'organized by fifties.' Either way, it indicates order, not chaos. Wilderness path produces dependence that prosperity route wouldn't.

And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.

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Moses taking Joseph's bones fulfills the oath Joseph extracted in Genesis 50:25. The phrase 'Ye shall carry up my bones away hence with you' shows Joseph's faith that God would fulfill His promise to bring Israel to Canaan. Carrying these bones throughout forty wilderness years testified to covenant faithfulness—both God's (bringing Israel out) and Joseph's (trusting God's promise despite dying in Egypt).

And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

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The journey from Succoth to Etham marks progress. Succoth was the first camp after leaving Rameses (Exodus 12:37); Etham was 'in the edge of the wilderness'—the boundary between civilization and wilderness. This spatial progression symbolizes spiritual movement from bondage toward promise, through wilderness testing. The journey requires leaving security for dependence on God.

And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:

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The LORD's guidance through 'pillar of a cloud' by day and 'pillar of fire' by night provides both direction and protection. Cloud shielded from desert heat; fire gave light and warmth in darkness. The continuity—'to go by day and night'—meant Israel could travel any time under divine guidance. This visible manifestation of God's presence (Shekinah glory) assured them of His nearness. God doesn't send from distance but personally accompanies.

He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

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The statement 'He took not away the pillar of the cloud by day, nor the pillar of fire by night' emphasizes constancy. God's guidance never ceased—through plains and mountains, encouragement and judgment, obedience and rebellion. The phrase 'from before the people' indicates the pillar led from the front, going ahead to prepare the way. Continuous divine presence meant they were never abandoned, even during judgment.

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