1 And the LORD spake unto Moses, saying,
2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
3 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.
4 This day came ye out in the month Abib.
5 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.
6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
7 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.
8 And thou shalt show 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.
9 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.
10 Thou shalt therefore keep this ordinance in his season from year to year.
11 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,
12 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.
13 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.
14 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:
15 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.
16 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.
17 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:
18 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.
19 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.
20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
21 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:
22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
1 And the LORD H3068 spake H1696 unto Moses, H4872 saying, H559
2 Sanctify H6942 unto me all the firstborn, H1060 whatsoever openeth H6363 the womb H7358 among the children H1121 of Israel, H3478 both of man H120 and of beast: H929 it is mine.
3 And Moses H4872 said H559 unto the people, H5971 Remember H2142 this H2088 day, H3117 in which ye came out H3318 from Egypt, H4714 out of the house H1004 of bondage; H5650 for by strength H2392 of hand H3027 the LORD H3068 brought you out H3318 from this place: there shall no leavened bread H2557 be eaten. H398
4 This day H3117 came ye out H3318 in the month H2320 Abib. H24
5 And it shall be when the LORD H3068 shall bring H935 thee into the land H776 of the Canaanites, H3669 and the Hittites, H2850 and the Amorites, H567 and the Hivites, H2340 and the Jebusites, H2983 which he sware H7650 unto thy fathers H1 to give H5414 thee, a land H776 flowing H2100 with milk H2461 and honey, H1706 that thou shalt keep H5647 this service H5656 in this month. H2320
6 Seven H7651 days H3117 thou shalt eat H398 unleavened bread, H4682 and in the seventh H7637 day H3117 shall be a feast H2282 to the LORD. H3068
7 Unleavened bread H4682 shall be eaten H398 seven H7651 days; H3117 and there shall no leavened bread H2557 be seen H7200 with thee, neither shall there be leaven H7603 seen H7200 with thee in all thy quarters. H1366
8 And thou shalt shew H5046 thy son H1121 in that day, H3117 saying, H559 This is done because of H5668 that H2088 which the LORD H3068 did H6213 unto me when I came forth H3318 out of Egypt. H4714
9 And it shall be for a sign H226 unto thee upon thine hand, H3027 and for a memorial H2146 between thine eyes, H5869 that the LORD'S H3068 law H8451 may be in thy mouth: H6310 for with a strong H2389 hand H3027 hath the LORD H3068 brought thee out H3318 of Egypt. H4714
10 Thou shalt therefore keep H8104 this ordinance H2708 in his season H4150 from year H3117 to year. H3117
11 And it shall be when the LORD H3068 shall bring H935 thee into the land H776 of the Canaanites, H3669 as he sware H7650 unto thee and to thy fathers, H1 and shall give H5414 it thee,
12 That thou shalt set apart H5674 unto the LORD H3068 all that openeth H6363 the matrix, H7358 and every firstling H6363 that cometh H7698 of a beast H929 which thou hast; the males H2145 shall be the LORD'S. H3068
13 And every firstling H6363 of an ass H2543 thou shalt redeem H6299 with a lamb; H7716 and if thou wilt not redeem H6299 it, then thou shalt break his neck: H6202 and all the firstborn H1060 of man H120 among thy children H1121 shalt thou redeem. H6299
14 And it shall be when thy son H1121 asketh H7592 thee in time to come, H4279 saying, H559 What is this? that thou shalt say H559 unto him, By strength H2392 of hand H3027 the LORD H3068 brought us out H3318 from Egypt, H4714 from the house H1004 of bondage: H5650
15 And it came to pass, when Pharaoh H6547 would hardly H7185 let us go, H7971 that the LORD H3068 slew H2026 all the firstborn H1060 in the land H776 of Egypt, H4714 both the firstborn H1060 of man, H120 and the firstborn H1060 of beast: H929 therefore I sacrifice H2076 to the LORD H3068 all that openeth H6363 the matrix, H7358 being males; H2145 but all the firstborn H1060 of my children H1121 I redeem. H6299
16 And it shall be for a token H226 upon thine hand, H3027 and for frontlets H2903 between thine eyes: H5869 for by strength H2392 of hand H3027 the LORD H3068 brought us forth H3318 out of Egypt. H4714
17 And it came to pass, when Pharaoh H6547 had let the people H5971 go, H7971 that God H430 led H5148 them not through the way H1870 of the land H776 of the Philistines, H6430 although H3588 that was near; H7138 for God H430 said, H559 Lest peradventure the people H5971 repent H5162 when they see H7200 war, H4421 and they return H7725 to Egypt: H4714
18 But God H430 led H5437 the people H5971 about, H5437 through the way H1870 of the wilderness H4057 of the Red H5488 sea: H3220 and the children H1121 of Israel H3478 went up H5927 harnessed H2571 out of the land H776 of Egypt. H4714
19 And Moses H4872 took H3947 the bones H6106 of Joseph H3130 with him: for he had straitly H7650 sworn H7650 the children H1121 of Israel, H3478 saying, H559 God H430 will surely H6485 visit H6485 you; and ye shall carry up H5927 my bones H6106 away H5927 hence with you.
20 And they took their journey H5265 from Succoth, H5523 and encamped H2583 in Etham, H864 in the edge H7097 of the wilderness. H4057
21 And the LORD H3068 went H1980 before H6440 them by day H3119 in a pillar H5982 of a cloud, H6051 to lead H5148 them the way; H1870 and by night H3915 in a pillar H5982 of fire, H784 to give them light; H215 to go H3212 by day H3119 and night: H3915
22 He took not away H4185 the pillar H5982 of the cloud H6051 by day, H3119 nor the pillar H5982 of fire H784 by night, H3915 from before H6440 the people. H5971
1 And Jehovah spake unto Moses, saying,
2 Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
3 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 Jehovah brought you out from this place: there shall no leavened bread be eaten.
4 This day ye go forth in the month Abib.
5 And it shall be, when Jehovah shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, 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.
6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to Jehovah.
7 Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders.
8 And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me when I came forth out of Egypt.
9 And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth: for with a strong hand hath Jehovah brought thee out of Egypt.
10 Thou shalt therefore keep this ordinance in its season from year to year.
11 And it shall be, when Jehovah shall bring thee into the land of the Canaanite, as he sware unto thee and to thy fathers, and shall give it thee,
12 that thou shalt set apart unto Jehovah all that openeth the womb, and every firstling which thou hast that cometh of a beast; the males shall be Jehovah's.
13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the first-born of man among thy sons shalt thou redeem.
14 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 Jehovah brought us out from Egypt, from the house of bondage:
15 and it came to pass, when Pharaoh would hardly let us go, that Jehovah slew all the first-born in the land of Egypt, both the first-born of man, and the first-born of beast: therefore I sacrifice to Jehovah all that openeth the womb, being males; but all the first-born of my sons I redeem.
16 And it shall be for a sign upon thy hand, and for frontlets between thine eyes: for by strength of hand Jehovah brought us forth out of Egypt.
17 And it came to pass, when Pharaoh had let the people go, that God led them not by 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:
18 but God led the people about, 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 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.
20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
21 And Jehovah went before them by day in a pillar of cloud, to lead them the 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, departed not from before the people.
1 And Jehovah speaketh unto Moses, saying,
2 `Sanctify to Me every first-born, opening any womb among the sons of Israel, among man and among beast; it `is' Mine.'
3 And Moses saith unto the people, `Remember this day `in' which ye have gone out from Egypt, from the house of servants, for by strength of hand hath Jehovah brought you out from this, and any thing fermented is not eaten;
4 To-day ye are going out, in the month of Abib.
5 `And it hath been, when Jehovah bringeth thee in unto the land of the Canaanite, and of the Hittite, and of the Amorite, and of the Hivite, and of the Jebusite, which He hath sworn to thy fathers to give to thee, a land flowing with milk and honey, that thou hast done this service in this month.
6 `Seven days thou dost eat unleavened things, and in the seventh day `is' a feast to Jehovah;
7 unleavened things are eaten the seven days, and any thing fermented is not seen with thee; yea, leaven is not seen with thee in all thy border.
8 `And thou hast declared to thy son in that day, saying, ``It is' because of what Jehovah did to me, in my going out from Egypt,
9 and it hath been to thee for a sign on thy hand, and for a memorial between thine eyes, so that the law of Jehovah is in thy mouth, for by a strong hand hath Jehovah brought thee out from Egypt;
10 and thou hast kept this statute at its appointed season from days to days.
11 `And it hath been, when Jehovah bringeth thee in unto the land of the Canaanite, as He hath sworn to thee and to thy fathers, and hath given it to thee,
12 that thou hast caused every one opening a womb to pass over to Jehovah, and every firstling -- the increase of beasts which thou hast: the males `are' Jehovah's.
13 `And every firstling of an ass thou dost ransom with a lamb, and if thou dost not ransom `it', then thou hast beheaded it: and every first-born of man among thy sons thou dost ransom.
14 `And it hath been, when thy son asketh thee hereafter, saying, What `is' this? that thou hast said unto him, By strength of hand hath Jehovah brought us out from Egypt, from a house of servants;
15 yea, it cometh to pass, when Pharaoh hath been pained to send us away, that Jehovah doth slay every first-born in the land of Egypt, from the first-born of man even unto the first-born of beast; therefore I am sacrificing to Jehovah all opening a womb who `are' males, and every first-born of my sons I ransom;
16 and it hath been for a token on thy hand, and for frontlets between thine eyes, for by strength of hand hath Jehovah brought us out of Egypt.'
17 And it cometh to pass in Pharaoh's sending the people away, that God hath not led them the way of the land of the Philistines, for it `is' near; for God said, `Lest the people repent in their seeing war, and have turned back towards Egypt;'
18 and God turneth round the people the way of the wilderness of the Red Sea, and by fifties have the sons of Israel gone up from the land of Egypt.
19 And Moses taketh the bones of Joseph with him, for he certainly caused the sons of Israel to swear, saying, `God doth certainly inspect you, and ye have brought up my bones from this with you.'
20 And they journey from Succoth, and encamp in Etham at the extremity of the wilderness,
21 and Jehovah is going before them by day in a pillar of a cloud, to lead them in the way, and by night in a pillar of fire, to give light to them, to go by day and by night;
22 He removeth not the pillar of the cloud by day, and the pillar of the fire by night, `from' before the people.
1 And Jehovah spoke to Moses, saying,
2 Hallow unto me every firstborn, whatever breaketh open the womb among the children of Israel, of man and of cattle: it is mine.
3 And Moses said to the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for with a powerful hand hath Jehovah brought you out from this; and nothing leavened shall be eaten.
4 Ye come out to-day, in the month Abib.
5 And it shall be when Jehovah hath brought thee into the land of the Canaanite and the Hittite and the Amorite and the Hivite and the Jebusite, which he swore to thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
6 Seven days shalt thou eat unleavened bread; and in the seventh day is a feast to Jehovah.
7 Unleavened bread shall be eaten the seven days; and leavened bread shall not be seen with thee, neither shall there be leaven seen with thee in all thy borders.
8 And thou shalt inform thy son in that day, saying, It is because of what Jehovah did to me when I came out of Egypt.
9 And it shall be for a sign to thee on thy hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth; for with a powerful hand hath Jehovah brought thee out of Egypt.
10 And thou shalt keep this ordinance at its set time from year to year.
11 And it shall be when Jehovah hath brought thee into the land of the Canaanites, as he hath sworn to thee and to thy fathers, and hath given it thee,
12 that thou shalt offer unto Jehovah all that breaketh open the womb, and every firstling that cometh of cattle which is thine: the males [shall be] Jehovah's.
13 And every firstling of an ass shalt thou ransom with a lamb; and if thou do not ransom it, thou shalt break its neck; and every firstborn of a man among thy sons shalt thou ransom.
14 And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say to him, With a powerful hand Jehovah brought us out from Egypt, out of the house of bondage.
15 And it came to pass, when Pharaoh stubbornly refused to let us go, that Jehovah slew all the firstborn in the land of Egypt, both the firstborn of men and the firstborn of cattle: therefore I sacrifice to Jehovah all that breaketh open the womb -- being males; and every firstborn of my children I ransom.
16 And it shall be for a sign on thy hand, and for frontlets between thine eyes, for with a powerful hand Jehovah brought us forth out of Egypt.
17 And it came to pass, when Pharaoh let the people go, that God did not lead them the way of the land of the Philistines, although that was near; for God said, That the people may not repent when they see conflict, and return to Egypt.
18 And God led the people about, the way of the wilderness of the Red Sea; and the children of Israel went arrayed out of the land of Egypt.
19 And Moses took the bones of Joseph with him; for he had made the children of Israel swear an oath, saying, God will be sure to visit you; then ye shall carry my bones with you hence.
20 And they took their journey from Succoth, and encamped in Etham, at the end of the wilderness.
21 And Jehovah went before their face by day in a pillar of a cloud, to lead them [in] the way; and by night in a pillar of fire, to give them light; so that they could go day and night.
22 The pillar of the cloud did not remove [from] before the people by day, nor the pillar of fire by night.
1 Yahweh spoke to Moses, saying,
2 "Sanctify to me all of the firstborn, whatever opens the womb among the children of Israel, both of man and of animal. It is mine."
3 Moses said to the people, "Remember this day, in which you came out from 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 This day you go forth in the month Abib.
5 It shall be, when Yahweh shall bring 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, neither shall there be yeast seen with you, in 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 forth out of Egypt.'
9 It shall be for a sign to you on your hand, and for a memorial between your eyes, that the law of Yahweh 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 shall bring you into the land of the Canaanite, as he swore to you and to your fathers, and shall give it you,
12 that you shall set apart to Yahweh all that opens the womb, and every firstborn which you have that comes from an animal. 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 and it happened, when Pharaoh would hardly let us go, that Yahweh killed all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of animal. 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 forth out of Egypt."
17 It happened, when Pharaoh had let the people go, that 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.
1 And the Lord said to Moses,
2 Let the first male child of every mother among the children of Israel be kept holy for me, even the first male birth among man or beast; for it is mine.
3 And Moses said to the people, Let this day, on which you came out of Egypt, out of your prison-house, be kept for ever in memory; for by the strength of his hand the Lord has taken you out from this place; let no leavened bread be used.
4 On this day, in the month Abib, you are going out.
5 And it will be that, when the Lord takes you into the land of the Canaanite and the Hittite and the Amorite and the Hivite and the Jebusite, the land which he made an oath to your fathers that he would give you, a land flowing with milk and honey, you will do this act of worship in this month.
6 For seven days let your food be unleavened cakes; and on the seventh day there is to be a feast to the Lord.
7 Unleavened cakes are to be your food through all the seven days; let no leavened bread be seen among you, or any leaven, in any part of your land.
8 And you will say to your son in that day, It is because of what the Lord did for me when I came out of Egypt.
9 And this will be for a sign to you on your hand and for a mark on your brow, so that the law of the Lord may be in your mouth: for with a strong hand the Lord took you out of Egypt.
10 So let this order be kept, at the right time, from year to year.
11 And when the Lord takes you into the land of Canaan, as he made his oath to you and to your fathers, and gives it to you,
12 You are to put on one side for the Lord every mother's first male child, the first-fruit of her body, and the first young one of every beast; every male is holy to the Lord.
13 And for the young of an ass you may give a lamb in payment, or if you will not make payment for it, its neck is to be broken; but for all the first sons among your children, let payment be made.
14 And when your son says to you in time to come, What is the reason for this? say to him, By the strength of his hand the Lord took us out of Egypt, out of the prison-house:
15 And when Pharaoh made his heart hard and would not let us go, the Lord sent death on all the first sons in Egypt, of man and of beast: and so every first male who comes to birth is offered to the Lord; but for all the first of my sons I give a price.
16 And this will be for a sign on your hand and for a mark on your brow: for by the strength of his hand the Lord took us out of Egypt.
17 Now after Pharaoh had let the people go, God did not take them through the land of the Philistines, though that was near: for God said, If the people see war, they may have a change of heart and go back to Egypt.
18 But God took the people round by the waste land near the Red Sea: and the children of Israel went up in fighting order out of the land of Egypt.
19 And Moses took the bones of Joseph with him, for Joseph had made the children of Israel take an oath, saying, God will certainly keep you in mind; and you are to take my bones away with you.
20 Then they went on their journey from Succoth, and put up their tents in Etham at the edge of the waste land.
21 And the Lord went before them by day in a pillar of cloud, guiding them on their way; and by night in a pillar of fire to give them light: so that they were able to go on day and night:
22 The pillar of cloud went ever before them by day, and the pillar of fire by night.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Exodus 13
Commentary on Exodus 13 Keil & Delitzsch Commentary
Sanctification of the first-born, and Promulgation of the Law for the Feast of Mazzoth. - Exodus 13:1, Exodus 13:2. The sanctification of the first-born was closely connected with the Passover. By this the deliverance of the Israelitish first-born was effected, and the object of this deliverance was their sanctification. Because Jehovah had delivered the first-born of Israel, they were to be sanctified to Him. If the Israelites completed their communion with Jehovah in the Passover, and celebrated the commencement of their divine standing in the feast of unleavened bread, they gave uninterrupted effect to their divine sonship in the sanctification of the first-born. For this reason, probably, the sanctification of the first-born was commanded by Jehovah at Succoth, immediately after the exodus, and contemporaneously with the institution of the seven days' feast of Mazzoth (cf. Exodus 2:15), so that the place assigned it in the historical record is the correct one; whereas the divine appointment of the feast of Mazzoth had been mentioned before (Exodus 12:15.), and the communication of that appointment to the people was all that remained to be mentioned here.
Exodus 13:2
Every first-born of man and beast was to be sanctified to Jehovah , i.e., given up to Him for His service. As the expression, “all the first-born,” applied to both man and beast, the explanation is added, “ everything that opens the womb among the Israelites, of man and beast .” כּל־רחם פּטר for רחם כּל־פּטת (Exodus 13:12): כּל is placed like an adjective after the noun, as in Numbers 8:16, כּל בּכור for בּכור־כּל , διανοῖγον πᾶσαν μήτραν for πᾶν διανοῖγον μήτραν (Exodus 13:12, lxx). הוּא לי : “ it is Mine, ” it belongs to Me. This right to the first-born was not founded upon the fact, that “Jehovah was the Lord and Creator of all things, and as every created object owed its life to Him, to Him should its life be entirely devoted,” as Kurtz maintains, though without scriptural proof; but in Numbers 3:13 and Numbers 8:17 the ground of the claim is expressly mentioned, viz., that on the day when Jehovah smote all the first-born of Egypt, He sanctified to Himself all the first-born of the Israelites, both of man and beast. Hence the sanctification of the first-born rested not upon the deliverance of the first-born sons from the stroke of the destroyer through the atoning blood of the paschal lamb, but upon the fact that God sanctified them for Himself at that time, and therefore delivered them. But Jehovah sanctified the first-born of Israel to Himself by adopting Israel as His first-born son (Exodus 4:22), or as His possession. Because Israel had been chosen as the nation of Jehovah, its first-born of man and beast were spared, and for that reason they were henceforth to be sanctified to Jehovah. In what way, is more clearly defined in Numbers 8:12.
Exodus 13:3-7
The directions as to the seven days' feast of unleavened bread (Exodus 12:15-20) were made known by Moses to the people on the day of the exodus, at the first station, namely, Succoth; but in the account of this, only the most important points are repeated, and the yearly commemoration is enjoined. In Exodus 13:3, Egypt is called a “ slave-house, ” inasmuch as Israel was employed in slave-labour there, and treated as a slave population (cf. Exodus 20:2; Deuteronomy 5:6; Deuteronomy 6:12, etc.). יד הזק “ strength of hand, ” in Exodus 13:3, Exodus 13:14, and Exodus 13:16, is more emphatic than the more usual חזקה יד (Exodus 3:19, etc.). - On Exodus 13:5, see Exodus 3:8, and Exodus 12:25. In Exodus 13:6, the term “ feast to Jehovah ” points to the keeping of the seventh day by a holy convocation and the suspension of work (Exodus 12:16). It is only of the seventh day that this is expressly stated, because it was understood as a matter of course, that the first was a feast of Jehovah .
Exodus 13:8
“ because of that which Jehovah did to me ” ( זה in a relative sense, is qui , for אשׁר , see Ewald , §331): sc., “I eat unleavened bread,” or, “I observe this service.” This completion of the imperfect sentence follows readily from the context, and the whole verse may be explained from Exodus 12:26-27.
Exodus 13:9
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; but they are not to be traced to the heathen custom of branding soldiers and slaves with marks upon the hand and forehead. For the parallel passages in Deuteronomy 6:8 and Deuteronomy 11:18, “bind them for a sign upon your hand,” are proofs that the allusion is neither to branding nor writing on the hand. 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 is still more apparent from the reason assigned, “ that the law of Jehovah may be in thy mouth .” For it was not by mnemonic slips upon the hand and forehead that a law was so placed in the mouth as to be talked of continually (Deuteronomy 6:7; Deuteronomy 11:19), but by the reception of it into the heart and its continual fulfilment. (See also Exodus 13:16.) As the origin and meaning of the festival were to be talked of in connection with the eating of unleavened bread, so conversation about the law of Jehovah was introduced at the same time, and the obligation to keep it renewed and brought vividly to mind.
Exodus 13:10
This ordinance the Israelites were to keep למועדהּ , “ at its appointed time ” (i.e., from the 15th to the 21st Abib), - “ from days to days, ” i.e., as often as the days returned, therefore from year to year (cf. Judges 11:40; Judges 21:19; 1 Samuel 1:3; 1 Samuel 2:19).
Exodus 13:11-14
In Exodus 13:11-16, Moses communicated to the people the law briefly noticed in Exodus 13:2, respecting the sanctification of the first-born. This law was to come into force when Israel had taken possession of the promised land. Then everything which opened the womb was to be given up to the Lord. ליהוה העביר : to cause to pass over to Jehovah, to consecrate or give up to Him as a sacrifice (cf. Leviticus 18:21). In “all that openeth the womb” the first-born of both man and beast are included (Exodus 13:2). This general expression is then particularized in three clauses, commencing with וכל : ( a ) בּהמה cattle, i.e., oxen, sheep, and goats, as clean domestic animals, but only the males; ( b ) asses, as the most common of the unclean domestic animals, instead of the whole of these animals, Numbers 18:15; ( c ) the first-born of the children of Israel . The female first-born of man and beast were exempted from consecration. Of the clean animals the first-born male ( פּטר abbreviated from רחם פּטר , and שׁגר from the Chaldee שׁגר to throw, the dropped young one) was to belong to Jehovah, i.e., to be sacrificed to Him (Exodus 13:15, and Numbers 18:17). This law is still further explained in Exodus 22:29, where it is stated that the sacrificing was not to take place till the eighth day after the birth; and in Deuteronomy 15:21-22, it is still further modified by the command, that an animal which had any fault, and was either blind or lame, was not to be sacrificed, but to be slain and eaten at home, like other edible animals. These two rules sprang out of the general instructions concerning the sacrificial animals. The first-born of the ass was to be redeemed with a male lamb or kid ( שׂה , as at Exodus 12:3); and if not redeemed, it was to be killed. ערף : from ערף the nape, to break the neck (Deuteronomy 21:4, Deuteronomy 21:6). The first-born sons of Israel were also to be consecrated to Jehovah as a sacrifice; not indeed in the manner of the heathen, by slaying and burning upon the altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to His service. Inasmuch as the first birth represented all the births, the whole nation was to consecrate itself to Jehovah , and present itself as a priestly nation in the consecration of the first-born. But since this consecration had its foundation, not in nature, but in the grace of its call, the sanctification of the first birth cannot be deduced from the separation of the first-born to the priesthood. This view, which was very prevalent among early writers, has been thoroughly overthrown by Outram ( de Sacrif. 1, c. 4) and Vitringa ( observv . ii. c. 2, pp. 272ff.). As the priestly character of the nation did not give a title in itself to the administration of the priesthood within the theocracy, so the first-born were not eo ipso chosen as priests through their consecration to Jehovah. In what way they were to consecrate their life to the Lord, depended upon the appointment of the Lord, which was, that they were to perform the non-priestly work of the sanctuary, to be servants of the priests in their holy service. Even this work was afterwards transferred to the Levites (Num 3). At the same time the obligation was imposed upon the people to redeem their first-born sons from the service which was binding upon them, but was now transferred to the Levites, who were substituted for them; in other words, to pay five shekels of silver per head to the priesthood (Numbers 3:47; Numbers 18:16). In anticipation of this arrangement, which was to be introduced afterwards, the redemption ( פּדה ) of the male first-born is already established here. - On Exodus 13:14, see Exodus 12:26. מחר : to-morrow , for the future generally, as in Genesis 30:33. מה־זאת : what does this mean? quid sibi vult hoc praeceptum ac primogenitura ( Jonathan ).
Exodus 13:15-16
לשׁלּחנוּ הקשׁה : “he made hard” (sc., his heart, cf. Exodus 7:3) “to let us go.” The sanctification of the first-born is enforced in Exodus 13:16 in the same terms as the keeping of the feast of Mazzoth in Exodus 13:9, with this exception, that instead of לזכרון we have לטוטפת , as in Deuteronomy 6:8, and Deuteronomy 11:18. The word טוטפת signifies neither amulet nor στίγματα , but “binding” or headbands, as is evident from the Chaldee טוטפא armlet (2 Samuel 1:10), טוטפתּא tiara (Esther 8:15; Ezekiel 24:17, Ezekiel 24:23). This command was interpreted literally by the Talmudists, and the use of tephillim , phylacteries (Matthew 23:5), founded upon it;
(Note: Possibly these scrolls were originally nothing more than a literal compliance with the figurative expression, or a change of the figure into a symbol, so that the custom did not arise from a pure misunderstanding; though at a later period the symbolical character gave place more and more to the casual misinterpretation. On the phylacteries generally, see my Archäologie and Herzog's Cycl. )
the Caraites, on the contrary, interpreted it figuratively, as a proverbial expression for constant reflection upon, and fulfilment of, the divine commands. The correctness of the latter is obvious from the words themselves, which do not say that the commands are to be written upon scrolls, but only that they are to be to the Israelites for signs upon the hand, and for bands between the eyes, i.e., they are to be kept in view like memorials upon the forehead and the hand. The expression in Deuteronomy 6:8, “Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes,” does not point at all to the symbolizing of the divine commands by an outward sign to be worn upon the hand, or to bands with passages of the law inscribed upon them, to be worn on the forehead between the eyes; nor does the “advance in Deuteronomy 6:8 from heart to word, and from word to hand or act,” necessarily lead to the peculiar notion of Schultz , that “the sleeve and turban were to be used as reminders of the divine commands, the former by being fastened to the hand in a peculiar way, the latter by an end being brought down upon the forehead.” The line of thought referred to merely expresses the idea, that the Israelites were not only to retain the commands of God in their hearts, and to confess them with the mouth, but to fulfil them with the hand, or in act and deed, and thus to show themselves in their whole bearing as the guardians and observers of the law. 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. This figurative interpretation is confirmed and placed beyond doubt by such parallel passages as Proverbs 3:3, “Bind them (the commandments) about thy neck; write them upon the tables of thine heart” (cf. Proverbs 3:21, Proverbs 3:22, Exodus 4:21; Exodus 6:21-22; Exodus 7:3).
Journey from Succoth to Etham. - Succoth, Israel's first place of encampment after their departure, was probably the rendezvous for the whole nation, so that it was from this point that they first proceeded in an orderly march. The shortest and most direct route from Egypt to Canaan would have been by the road to Gaza, in the land of the Philistines; but God did not lead them by this road, lest they should repent of their movement as soon as the Philistines opposed them, and so desire to return to Egypt, פּן : μή , after אמר to say (to himself), i.e., to think, with the subordinate idea of anxiety. The Philistines were very warlike, and would hardly have failed to resist the entrance of the Israelites into Canaan, of which they had taken possession of a very large portion. But the Israelites were not prepared for such a conflict, as is sufficiently evident from their despair, in Exodus 14:10. For this reason God made them turn round ( יסּב for יסב , see Ges. §67) by the way of the desert of the Red Sea. Previous to the account of their onward march, it is still further stated in Exodus 13:18, Exodus 13:19, that they went out equipped, and took Joseph's bones with them, according to his last request. חמשׁים , from חמשׁ lumbus , lit., lumbis accincti , signifies equipped, as a comparison of this word as it is used in Joshua 1:14; Joshua 4:12, with חלוּצים in Numbers 32:30, Numbers 32:32; Deuteronomy 3:18, places beyond all doubt; that is to say, not “armed,” καθωπλισμένοι ( Sym .), but prepared for the march, as contrasted with fleeing in disorder like fugitives. For this reason they were able to fulfil Joseph's request, from which fact Calvin draws the following conclusion: “In the midst of their adversity the people had never lost sight of the promised redemption. For unless the celebrated adjuration of Joseph had been a subject of common conversation among them all, Moses would never have thought of it.”
From Succoth they went to Etham. With regard to the situation of Succoth (from סכּת huts, probably a shepherd encampment), only so much can be determined, that this place was to the south-east of Raëmses, on the way to Etham. Etham was “at the end of the desert,” which is called the desert of Etham in Numbers 33:8, and the desert of Shur ( Jifar , see Genesis 16:7) in Exodus 15:22; so that it was where Egypt ends and the desert of Arabia begins, in a line which curves from the northern extremity of the Gulf of Arabia up to the Birket Temseh , or Crocodile Lake, and then on to Lake Menzalet . According to the more precise statements of travellers, this line is formed from the point of the gulf northwards, by a broad sandy tract of land to the east of Ajrud , which never rises more than about three feet above the water-mark (Robinson, Pal. i. p. 80). It takes in the banks of the old canal, which commence about an hour and a half to the north of Suez , and run northwards for a distance which Seetzen accomplished in 4 hours upon camels ( Rob . Pal. i. p. 548; Seetzen , R. iii. p. 151, 152). Then follow the so-called Bitter Lakes, a dry, sometimes swampy basin, or deep white salt plain, the surface of which, according to the measurements of French engineers, is 40 or 50 feet lower than the ordinary water-mark at Suez. On the north this basin is divided from the Birket Temseh by a still higher tract of land, the so-called Isthmus of Arbek . Hence “Etham at the end of the desert” is to be sought for either on the Isthmus of Arbek, in the neighbourhood of the later Serapeum, or at the southern end of the Bitter Lakes. The distance is a conclusive argument against the former, and in favour of the latter; for although Seetzen travelled from Suez to Arbek in 8 hours, yet according to the accounts of the French savan , de Bois Aymé , who passed through this basin several times, from the northern extremity of the Bitter Lakes to Suez is 60,000 métres (16 hours' journey), - a distance so great, that the children of Israel could not possibly have gone from Etham to Hachiroth in a day's march. Hence we must look for Etham at the southern extremity of the basin of the Bitter Lake,
(Note: There is no force in the objection to this situation, that according to different geognostic indications, the Gulf of Suez formerly stretched much farther north, and covered the basin of the Bitter Lake; for there is no evidence that it reached as far as this in the time of Moses; and the statements of early writers as to the position of Heroopolis in the inner corner of the Arabian Gulf, and not far to the north of Klysma , furnish no clear evidence of this, as Knobel has already observed.)
which Israel might reach in two days from Abu Keishib , and then on the third day arrive at the plain of Suez, between Ajrud and the sea. Succoth , therefore, must be sought on the western border of the Bitter Lake.
From Etham , at the edge of the desert which separates Egypt from Asia, the Israelites were to enter the pathless desert, and leave the inhabited country. Jehovah then undertook to direct the march, and give them a safe-conduct, through a miraculous token of His presence. Whilst it is stated in Exodus 13:17, Exodus 13:18, that Elohim led them and determined the direction of their road, to show that they did not take the course, which they pursued, upon their own judgment, but by the direction of God; in Exodus 13:21, Exodus 13:22, it is said that “Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light, to go by day and night, ” i.e., that they might march at all hours.
(Note: Knobel is quite wrong in affirming, that according to the primary work, the cloud was first instituted after the erection of the tabernacle. For in the passages cited in proof of this (Exodus 40:34.; Numbers 9:15., Exodus 10:11-12, cf. Exodus 17:7), the cloud is invariably referred to, with the definite article, as something already known, so that all these passages refer to Exodus 13:21 of the present chapter.)
To this sign of the divine presence and guidance there was a natural analogon in the caravan fire, which consisted of small iron vessels or grates, with wood fires burning in them, fastened at the end of long poles, and carried as a guide in front of caravans, and, according to Curtius ( de gestis Alex. M. V. 2, 7), in trackless countries in the front of armies also, and by which the direction of the road was indicated in the day-time by the smoke, and at night by the light of the fire. There was a still closer analogy in the custom of the ancient Persians, as described by Curtius (iii. 3, 9), of carrying fire, “which they called sacred and eternal,” in silver altars, in front of the army. But the pillar of cloud and fire must not be confounded with any such caravan and army fire, or set down as nothing more than a mythical conception, or a dressing up of this natural custom. The cloud was not produced by an ordinary caravan fire, nor was it “a mere symbol of the presence of God, which derived all its majesty from the belief of the Israelites, that Jehovah was there in the midst of them,” according to Köster's attempt to idealize the rationalistic explanation; but it had a miraculous origin and a supernatural character. We are not to regard the phenomenon as consisting of two different pillars, that appeared alternately, one of cloud, and the other of fire. There was but one pillar of both cloud and fire (Exodus 14:24); for even when shining in the dark, it is still called the pillar of cloud (Exodus 14:19), or the cloud (Numbers 9:21); so that it was a cloud with a dark side and a bright one, causing darkness and also lighting the night (Exodus 14:20), or “a cloud, and fire in it by night” (Exodus 40:38). Consequently we have to imagine the cloud as the covering of the fire, so that by day it appeared as a dark cloud in contrast with the light of the sun, but by night as a fiery splendour, “a fire-look” ( כּמראה־אשׁ , Numbers 9:15-16). When this cloud went before the army of Israel, it assumed the form of a column; so that by day it resembled a dark column of smoke rising up towards heaven, and by night a column of fire, to show the whole army what direction to take. But when it stood still above the tabernacle, or came down upon it, it most probably took the form of a round globe of cloud; and when it separated the Israelites from the Egyptians at the Red Sea, we have to imagine it spread out like a bank of cloud, forming, as it were, a dividing wall. In this cloud Jehovah, or the Angel of God, the visible representative of the invisible God under the Old Testament, was really present with the people of Israel, so that He spoke to Moses and gave him His commandments out of the cloud. In this, too, appeared “the glory of the Lord” (Exodus 16:10; Exodus 40:34; Numbers 17:7), the Shechinah of the later Jewish theology. The fire in the pillar of cloud was the same as that in which the Lord revealed Himself to Moses out of the bush, and afterwards descended upon Sinai amidst thunder and lightning in a thick cloud (Exodus 19:16, Exodus 19:18). It was a symbol of the “zeal of the Lord,” and therefore was enveloped in a cloud, which protected Israel by day from heat, sunstroke, and pestilence (Isaiah 4:5-6; Isaiah 49:10; Psalms 91:5-6; Psalms 121:6), and by night lighted up its path by its luminous splendour, and defended it from the terrors of the night and from all calamity (Psalms 27:1., Psalms 91:5-6); but which also threatened sudden destruction to those who murmured against God (Numbers 17:10), and sent out a devouring fire against the rebels and consumed them (Leviticus 10:2; Numbers 16:35). As Sartorius has aptly said, “We must by no means regard it as a mere appearance or a poetical figure, and just as little as a mere mechanical clothing of elementary forms, such, for example, as storm-clouds or natural fire. Just as little, too, must we suppose the visible and material part of it to have been an element of the divine nature, which is purely spiritual. We must rather regard it as a dynamic conformation, or a higher corporeal form, composed of the earthly sphere and atmosphere, through the determining influence of the personal and specific (specimen faciens) presence of God upon the earthly element, which corporeal form God assumed and pervaded, that He might manifest His own real presence therein.”
(Note: “This is done,” Sartorius proceeds to say, “not by His making His own invisible nature visible, nor yet merely figuratively or ideally, but by His rendering it objectively perceptible through the energy it excites, and the glorious effects it produces. The curtain ( velum ) of the natural which surrounds the Deity is moved and lifted ( revelatur ) by the word of His will, and the corresponding intention of His presence ( per dextram Dei ). But this is effected not by His causing the light of His countenance, which is unapproachable, to burst forth unveiled, but by His weaving out of the natural element a holy, transparent veil, which, like the fiery cloud, both shines and throws a shade, veils and unveils, so that it is equally true that God dwells in light and that He dwells in darkness (2 Chronicles 6:1; 1 Timothy 6:16), as true that He can be found as that He must always be sought.”)
Exodus 13:22
This sign of the presence of God did not depart from Israel so long as the people continued in the wilderness.