Teks -- Exodus 13:1-22 (NET)

The Law of the Firstborn

13:1 The Lord spoke to Moses: 13:2 “Set apart to me every firstborn male– the first offspring of every womb among the Israelites, whether human or animal; it is mine.” 13:3 Moses said to the people, “Remember this day on which you came out from Egypt, from the place where you were enslaved, for the Lord brought you out of there with a mighty hand– and no bread made with yeast may be eaten. 13:4 On this day, in the month of Abib, you are going out. 13:5 When the Lord brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, then you will keep this ceremony in this month. 13:6 For seven days you must eat bread made without yeast, and on the seventh day there is to be a festival to the Lord. 13:7 Bread made without yeast must be eaten for seven days; no bread made with yeast shall be seen among you, and you must have no yeast among you within any of your borders. 13:8 You are to tell your son on that day, ‘It is because of what the Lord did for me when I came out of Egypt.’ 13:9 It will be a sign for you on your hand and a memorial on your forehead, so that the law of the Lord may be in your mouth, for with a mighty hand the Lord brought you out of Egypt. 13:10 So you must keep this ordinance at its appointed time from year to year. 13:11 When the Lord brings you into the land of the Canaanites, as he swore to you and to your fathers, and gives it to you, 13:12 then you must give over to the Lord the first offspring of every womb. Every firstling of a beast that you have– the males will be the Lord’s. 13:13 Every firstling of a donkey you must redeem with a lamb, and if you do not redeem it, then you must break its neck. Every firstborn of your sons you must redeem. 13:14 In the future, when your son asks you ‘What is this?’ you are to tell him, ‘With a mighty hand the Lord brought us out from Egypt, from the land of slavery. 13:15 When Pharaoh stubbornly refused to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. That is why I am sacrificing to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’ 13:16 It will be for a sign on your hand and for frontlets on your forehead, for with a mighty hand the Lord brought us out of Egypt.”

The Leading of God

13:17 When Pharaoh released the people, God did not lead them by the way to the land of the Philistines, although that was nearby, for God said, “Lest the people change their minds and return to Egypt when they experience war.” 13:18 So God brought the people around by the way of the desert to the Red Sea, and the Israelites went up from the land of Egypt prepared for battle. 13:19 Moses took the bones of Joseph with him, for Joseph had made the Israelites solemnly swear, “God will surely attend to you, and you will carry my bones up from this place with you.” 13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert. 13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, so that they could travel day or night. 13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 13:2 - Sanctify to me all the first-born

The parents were not to look upon themselves as interested in their first-born, till they had first solemnly presented them to God, and received them back from him again.

Wesley: Exo 13:2 - It is mine

By a special right, being by my singular favour preserved from the common destruction.

Wesley: Exo 13:5 - When the lord shall bring you into the land, thou shalt keep this service

'Till then they were not obliged to keep the passover, without a particular command from God.

Wesley: Exo 13:7 - There shall no leavened bread be seen in all thy quarters

Accordingly the Jews usage was, before the feast of the passover, to cast all the leavened bread out of their houses; either they burnt it, or buried it, or broke it small, and threw it into the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The strictness enjoined in this matter was designed, To make the feast the more solemn, and consequently the more taken notice of by the children, who would ask, why is so much ado made? To teach us how solicitous we should be to put away from us all sin.

Wesley: Exo 13:9 - Upon thy hand, between thine eyes

Proverbial expressions; denoting things which are never out of our thoughts.

Wesley: Exo 13:13 - Thou shalt redeem

The price of the redemption was fixed by the law.

Wesley: Exo 13:16 - For frontlets between thine eyes

As conspicuous as any thing fixt to thy forehead, or between thine eyes.

Wesley: Exo 13:18

There were many reasons why God led them through the way of the wilderness of the red sea.

Wesley: Exo 13:18 - The Egyptians were to be drowned in the Red

sea, the Israelites were to be humbled, and proved in the wilderness. Deu 8:2. God had given it to Moses for a sign, Exo 3:12, ye shall serve God in this mountain. They had again and again told Pharaoh that they must go three days journey into the wilderness to do sacrifice, and therefore it was requisite they should march that way, else they had justly been exclaimed against as dissemblers. Before they entered the lifts with their enemies, matters must be settled between them and their God; laws must be given, ordinances instituted, covenants sealed; and for the doing of this it was necessary they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. The reason why God did not lead them the nearest way, which would have brought them in a few days to the land of the Philistines, was because they were not yet fit for war, much less for war with the Philistines. Their spirits were broke with slavery; the Philistines were formidable enemies; it was convenient they should begin with the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties of the wilderness. God is said to bring Israel out of Egypt as the eagle brings up her young ones, Deu 32:11, teaching them by degrees to fly.

Wesley: Exo 13:18 - They went up harnessed

They went up by five in a rank, so some; in five squadrons, so others. They marched like an army with banners, which added much to strength and honour.

Wesley: Exo 13:21 - And the Lord went before them in a pillar

In the two first stages, it was enough that God directed Moses whither to march; he knew the country, and the road; but now they are come to the edge of the wilderness, they would have occasion for a guide, and a very good guide they had, infinitely wise, kind, and faithful, the Lord went up before them; The Shechinah or appearance of the divine Majesty, which was a precious manifestation of the eternal Word, who in the fulness of time was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1Co 10:9. What a satisfaction to Moses and the pious Israelites, to be sure that they were under a divine conduct? They need not fear missing their way who were thus led, nor being lost who were thus directed; they need not fear being benighted, who were thus illuminated, nor being robbed, who were thus protected. And they who make the glory of God their end, and the word of God their rule, the spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly is he went before Israel in the wilderness, though not so sensibly. They had sensible effects of God's going before them in this pillar. For, It led them the way in that vast howling wilderness, in which there was no road, no track, no way-marks through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as infinite Wisdom saw fit; which eased them from care, and secured them from danger, both in moving, and in resting. It sheltered them from the heat by day, which at sometimes of the year was extreme: And it gave them light by night when they had occasion for it.

Wesley: Exo 13:22 - He took not away the pillar of the cloud,

No not when they seemed to have less occasion for it: it never left them 'till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. There was something spiritual in this pillar of cloud and fire. The children of Israel were baptized unto Moses in this cloud, 1Co 10:2. By coming under this cloud they signified their putting themselves under the conduct and command of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. And it signifies the special conduct and protection which the church of Christ is under in this world.

JFB: Exo 13:2 - Sanctify unto me all the first-born

To "sanctify" means to "consecrate," to "set apart" from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property (compare Heb 12:23).

JFB: Exo 13:3 - Moses said unto the people, Remember this day

The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.

JFB: Exo 13:3 - house of bondage

Literally, "house of slaves"--that is, a servile and degrading condition.

JFB: Exo 13:3 - for by strength of hand the Lord brought you out from this place

The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (Exo 3:19).

JFB: Exo 13:3 - There shall no leavened bread, &c.

The words are elliptical, and the meaning of the clause may be paraphrased thus:--"For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten."

JFB: Exo 13:4 - month Abib

Literally, "a green ear," and hence the month Abib is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert region of Sinai, especially with flocks and herds; for then the winter torrents had subsided, and the wadies were covered with an early and luxuriant verdure.

JFB: Exo 13:5-7 - when the Lord shall bring thee

The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Num 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos 5:10], in conformity with the directions here given.

JFB: Exo 13:8 - thou shalt show thy son in that day, saying

The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.

JFB: Exo 13:9 - it shall be for a sign unto thee upon thine hand, &c.

There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an existence. The words are to be considered only as a figurative mode of expression.

JFB: Exo 13:9 - that the Lord's law may be in thy mouth, &c.

That is, that it may be the subject of frequent conversation and familiar knowledge among the people.

JFB: Exo 13:12-13 - every firstling, &c.

The injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be redeemed (Num 18:15).

JFB: Exo 13:17 - God led them not through the way of the land of the Philistines, although that was near, &c.

The shortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The Philistines, who then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (1Ch 7:21-22); and so early a commencement of hostilities would have discouraged or dismayed the unwarlike band which Moses led. Their faith was to be exercised and strengthened, and from the commencement of their travels we observe the same careful proportion of burdens and trials to their character and state, as the gracious Lord shows to His people still in that spiritual journey of which the former was typical.

JFB: Exo 13:18 - God led the people about, through the way of the wilderness of the Red Sea, &c.

This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom ("red"); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets--the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched.

JFB: Exo 13:18 - went up harnessed

That is, girded, equipped for a long journey. (See Psa 105:37). The Margin renders it "five in a rank," meaning obviously five large divisions, under five presiding officers, according to the usages of all caravans; and a spectacle of such a mighty and motley multitude must have presented an imposing appearance, and its orderly progress could have been effected only by the superintending influence of God.

JFB: Exo 13:19 - Moses took the bones of Joseph with him

In fulfilment of the oath he exacted from his brethren (Gen 50:25-26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Act 7:15-16); and there would be no difficulty as to the means of conveyance--a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.

JFB: Exo 13:20 - encamped in Etham

This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. "It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert" [Pictorial Bible].

JFB: Exo 13:21-22 - the Lord went before them

By a visible token of His presence, the Shekinah, in a majestic cloud (Psa 78:14; Neh 9:12; 1Co 10:1), called "the angel of God" (Exo 14:19; Exo 23:20-23; Psa 99:6-7; Isa 63:8-9).

Clarke: Exo 13:1 - The Lord spake unto Moses

The Lord spake unto Moses - The commands in this chapter appear to have been given at Succoth, on the same day in which they left Egypt.

Clarke: Exo 13:2 - Sanctify unto me all the first-born

Sanctify unto me all the first-born - To sanctify, קדש kadash , signifies to consecrate, separate, and set apart a thing or person from all secular purposes to some religious use; and exactly answers to the import of the Greek ἁγιαζω, from a, privative, and γη, the earth, because every thing offered or consecrated to God was separated from all earthly uses. Hence a holy person or saint is termed ἁγιος, i.e., a person separated from the earth; one who lives a holy life, entirely devoted to the service of God. Thus the persons and animals sanctified to God were employed in the service of the tabernacle and temple; and the animals, such as were proper, were offered in sacrifice

The Hindoos frequently make a vow, and devote to an idol the first-born of a goat and of a man. The goat is permitted to run wild, as a consecrated animal. A child thus devoted has a lock of hair separated, which at the time appointed is cut off and placed near the idol. Hindoo women sometimes pray to Gunga (the Ganges) for children, and promise to devote the first-born to her. Children thus devoted are cast into the Ganges, but are generally saved by the friendly hand of some stranger - Ward’ s Customs

Clarke: Exo 13:2 - Whatsoever openeth the womb

Whatsoever openeth the womb - That is, the first-born, if a male; for females were not offered, nor the first male, if a female had been born previously. Again, if a man had several wives, the first-born of each, if a male, was to be offered to God. And all this was done to commemorate the preservation of the first-born of the Israelites, when those of the Egyptians were destroyed.

Clarke: Exo 13:5 - When the Lord shall bring thee into the land

When the Lord shall bring thee into the land - Hence it is pretty evident that the Israelites were not obliged to celebrate the Passover, or keep the feast of unleavened bread, till they were brought into the promised land.

Clarke: Exo 13:6 - Unleavened bread

Unleavened bread - See Clarke on Exo 12:15 (note), and Exo 12:16 (note).

Clarke: Exo 13:9 - And it shall be for a sign - upon thine hand

And it shall be for a sign - upon thine hand - This direction, repeated and enlarged Exo 13:16, gave rise to phylacteries or tephillin, and this is one of the passages which the Jews write upon them to the present day. The manner in which the Jews understood and kept these commands may appear in their practice. They wrote the following four portions of the law upon slips of parchment or vellum: Sanctify unto me the first-born, Exodus 13, from Exo 13:2-10 inclusive. And it shall be, when the Lord shall bring thee into the land, Exodus 13, from Exo 13:11-16 inclusive. Hear, O Israel, the Lord our God is one Lord, Deuteronomy 6, from Deu 6:4-9 inclusive. And it shall come to pass, if ye shall hearken diligently, Deuteronomy 11, from Deu 11:13-21 inclusive. These four portions, making in all 30 verses, written as mentioned above, and covered with leather, they tied to the forehead and to the hand or arm

Those which were for the Head (the frontlets) they wrote on four slips of parchment, and rolled up each by itself, and placed them in four compartments, joined together in one piece of skin or leather. Those which were designed for the hand were formed of one piece of parchment, the four portions being written upon it in four columns, and rolled up from one end to the other. These were all correct transcripts from the Mosaic text, without one redundant or deficient letter, otherwise they were not lawful to be worn. Those for the head were tied on so as to rest on the forehead. Those for the hand or arm were usually tied on the left arm, a little above the elbow, on the inside, that they might be near the heart, according to the command, Deu 6:6 : And these words which I command thee this day shall be in thine heart. These phylacteries formed no inconsiderable part of a Jew’ s religion; they wore them as a sign of their obligation to God, and as representing some future blessedness. Hence they did not wear them on feast days nor on the Sabbath, because these things were in themselves signs; but they wore them always when they read the law, or when they prayed, and hence they called them תפלין tephillin , prayer, ornaments, oratories, or incitements to prayer. In process of time the spirit of this law was lost in the letter, and when the word was not in their mouth, nor the law in their heart, they had their phylacteries on their heads and on their hands. And the Pharisees, who in our Lord’ s time affected extraordinary piety, made their phylacteries very broad, that they might have many sentences written upon them, or the ordinary portions in very large and observable letters

It appears that the Jews wore these for three different purposes: -

1.    As signs or remembrancers. This was the original design, as the institution itself sufficiently proves

2.    To procure reverence and respect in the sight of the heathen. This reason is given in the Gemara, Berachoth, chapter i: "Whence is it proved that the phylacteries or tephillin are the strength of Israel? Ans. From what is written, Deu 28:10 : All the people of the earth shall see that thou art called by the name of the Lord ( יהוה Yehovah ) and they shall be afraid of thee.

3.    They used them as amulets or charms, to drive away evil spirits. This appears from the Targum on Son 8:3 : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that demons may not be permitted to injure me

One of the original phylacteries or תפלין tephillin now lies before me; it is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments; the letters are very well formed, but written with many apices, after the manner of the German Jews. In the first compartment is written the portion taken from Exo 13:2-10; in the second, Exo 13:11-16; in the third, Deu 6:4-9; in the fourth, Deu 11:13-21, as before related. This had originally served for the hand or arm

These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader may see on consulting them at large. Bind them for a Sign upon thy Hand; and for Frontlets between thy Eyes; write them upon the Posts of thy House and upon thy Gates; all which commands the Jews take in the most literal sense. To acquire the reputation of extraordinary sanctity they wore the fringes of their garments of an uncommon length. Moses had commanded them, Num 15:38, Num 15:39, to put fringes to the borders of their garments, that when they looked upon even these distinct threads they might remember, not only the law in general but also the very minutiae or smaller parts of all the precepts, rites, and ceremonies belonging to it. As those hypocrites (for such our Lord proves them to be) were destitute of all the life and power of religion within, they endeavored to supply its place with phylacteries and fringes without. The same principles distinguish hypocrites every where, and multitudes of them may be found among those termed Christians as well as among the Jews. It is probably to this institution relative to the phylactery that the words, Rev 14:1, allude: And I looked, and, lo, a hundred and forty-four thousand having his Father’ s name written on their foreheads. "That is,"says Mr. Ainsworth, "as a sign of the profession of God’ s law; for That which in the Gospel is called his Name, (Mat 12:21), in the prophets is called his Law, (Isa 42:4)."So again antichrist exacts the obedience to his precepts by a mark on men’ s right hands or on their foreheads, Rev 13:16.

Clarke: Exo 13:13 - Every firstling of an ass thou shalt redeem with a lamb

Every firstling of an ass thou shalt redeem with a lamb - Or a kid, as in the margin. In Num 18:15, it is said: "The first-born of man shalt thou surely redeem; and the firstling of an unclean beast shalt thou redeem."Hence we may infer that ass is put here for any unclean beast, or for unclean beasts in general. The lamb was to be given to the Lord, that is, to his priest, Num 18:8, Num 18:15. And then the owner of the ass might use it for his own service, which without this redemption he could not do; see Deu 15:19

Clarke: Exo 13:13 - The first-born of man - shalt thou redeem

The first-born of man - shalt thou redeem - This was done by giving to the priests five standard shekels, or shekels of the sanctuary, every shekel weighing twenty gerahs. What the gerah was, see Clarke on Gen 20:16 (note). And for the shekel, see Clarke on Gen 20:16 (note)

It may be necessary to observe here that the Hebrew doctors teach, that if a father had neglected or refused thus to redeem his first-born, the son himself was obliged to do it when he came of age. As this redeeming of the first-born was instituted in consequence of sparing the first-born of the Israelites, when the first-born both of man and beast among the Egyptians was destroyed, on this ground all the first-born were the Lord’ s, and should have been employed in his service; but he permitted the first-born of a useful unclean animal to be redeemed by a clean animal of much less value. And he chose the tribe of Levi in place of all the first-born of the tribes in general; and the five shekels were ordered to be paid in lieu of such first-born sons as were liable to serve in the sanctuary, and the money was applied to the support of the priests and Levites. See this subject at large in Num 3:12, Num 3:13, Num 3:41, Num 3:43, Num 3:45, Num 3:47-51.

Clarke: Exo 13:16 - It shall be for a token, etc.

It shall be for a token, etc. - See Clarke’ s note on Exo 13:9.

Clarke: Exo 13:17 - God led them not through the way of the land of the Philistines, etc.

God led them not through the way of the land of the Philistines, etc. - Had the Israelites been obliged to commence their journey to the promised land by a military campaign, there is little room to doubt that they would have been discouraged, have rebelled against Moses and Aaron, and have returned back to Egypt. Their long slavery had so degraded their minds that they were incapable of any great or noble exertions; and it is only on the ground of this mental degradation, the infallible consequence of slavery, that we can account for their many dastardly acts, murmurings, and repinings after their escape from Egypt. The reader is requested to bear this in mind, as it will serve to elucidate several circumstances in the ensuing history. Besides, the Israelites were in all probability unarmed, and totally unequipped for battle, encumbered with their flocks, and certain culinary utensils. which they were obliged to carry with them in the wilderness to provide them with bread, etc.

Clarke: Exo 13:18 - But God led the people about

But God led the people about - Dr. Shaw has shown that there were two roads from Egypt to Canaan, one through the valleys of Jendilly, Rumeleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of the mountains of Mocatee running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, to the left. See his account of these encampments at the end of Exodus. See Clarke’ s note on Exo 40:38

Clarke: Exo 13:18 - Went up harnessed

Went up harnessed - חמשים chamushim . It is truly astonishing what a great variety of opinions are entertained relative to the meaning of this word. After having maturely considered all that I have met with on the subject, I think it probable that the word refers simply to that orderly or well arranged manner in which the Israelites commenced their journey from Egypt. For to arrange, array, or set in order, seems to be the ideal meaning of the word חמש chamash . As it was natural to expect that in such circumstances there must have been much hurry and confusion, the inspired writer particularly marks the contrary, to show that God had so disposed matters that the utmost regularity and order prevailed; and had it been otherwise, thousands of men, women, and children must have been trodden to death. Our margin has it by five in a rank; but had they marched only five abreast, supposing only one yard for each rank to move in, it would have required not less than sixty-eight miles for even the 600,000 to proceed on regularly in this way; for 600,000 divided by five gives 120,000 ranks of five each; and there being only 1,760 yards in a mile, the dividing 120,000 by 1,760 will give the number of miles such a column of people would take up, which by such an operation will be found to be something more than sixty-eight miles. But this the circumstances of the history will by no means admit - Harmer. The simple meaning therefore appears to be that given above; and if the note on the concluding verse of the preceding chapter be considered, it may serve to place this explanation in a still clearer point of view.

Clarke: Exo 13:19 - Moses took the bones of Joseph

Moses took the bones of Joseph - See Clarke’ s note on Gen 50:25. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Act 7:15, Act 7:16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this: and certainly the reason that rendered it proper to remove the bones of Joseph to the promised land, had equal weight in reference to those of the other patriarchs. See Clarke’ s note on Gen 49:29.

Clarke: Exo 13:20 - Encamped in Etham

Encamped in Etham - As for the reasons assigned on Exo 13:17, God would not lead the Israelites by the way of the Philistines’ country, he directed them towards the wilderness of Shur, Exo 15:22, upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian Gulf, lay Etham, which is the second place of encampment mentioned. See the extracts from Dr. Shaw at the end of Exodus. See Clarke’ s note on Exo 40:38.

Clarke: Exo 13:21 - The Lord went before them

The Lord went before them - That by the Lord here is meant the Lord Jesus, we have the authority of St. Paul to believe, 1Co 10:9 : it was he whose Spirit they tempted in the wilderness, for it was he who led them through the desert to the promised rest

Clarke: Exo 13:21 - Pillar of a cloud

Pillar of a cloud - This pillar or column, which appeared as a cloud by day, and a fire by night, was the symbol of the Divine presence. This was the Shechinah or Divine dwelling place, and was the continual proof of the presence and protection of God. It was necessary that they should have a guide to direct them through the wilderness, even had they taken the most direct road; and how much more so when they took a circuitous route not usually traveled, and of which they knew nothing but just as the luminous pillar pointed out the way! Besides, it is very likely that even Moses himself did not know the route which God had determined on, nor the places of encampment, till the pillar that went before them became stationary, and thus pointed out, not only the road, but the different places of rest. Whether there was more than one pillar is not clearly determined by the text. If there was but one it certainly assumed three different appearances, for the performance of Three very important offices. 1. In the day-time, for the purpose of pointing out the way, a column or pillar of a cloud was all that was requisite. 2. At night, to prevent that confusion which must otherwise have taken place, the pillar of cloud became a pillar of fire, not to direct their journeyings, for they seldom traveled by night, but to give light to every part of the Israelitish camp. 3. In such a scorching, barren, thirsty desert, something farther was necessary than a light and a guide. Women, children, and comparatively infirm persons, exposed to the rays of such a burning sun, must have been destroyed if without a covering; hence we find that a cloud overshadowed them: and from what St. Paul observes, 1Co 10:1, 1Co 10:2, we are led to conclude that this covering cloud was composed of aqueous particles for the cooling of the atmosphere and refreshment of themselves and their cattle; for he represents the whole camp as being sprinkled or immersed in the humidity of its vapours, and expressly calls it a being under the cloud and being baptized in the cloud. To the circumstance of the cloud covering them, there are several references in Scripture. Thus: He spread a Cloud for their Covering; Psa 105:39. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, A Cloud and Smoke By Day, and the shining of a Flaming Fire by night; for upon all the glory shall be a Defence, (or Covering), Isa 4:5; which words contain the most manifest allusion to the threefold office of the cloud in the wilderness. See Num 9:16-18, etc.

Clarke: Exo 13:22 - He took not away the pillar of the cloud

He took not away the pillar of the cloud - Neither Jews nor Gentiles are agreed how long the cloud continued with the Israelites. It is very probable that it first visited them at Succoth, if it did not accompany them from Rameses; and that it continued with them till they came to the river Jordan, to pass over opposite to Jericho, for after that it appears that the ark alone was their guide, as it always marched at their head. See Jos 3:10-11, etc. But others think that it went no farther with them than Mount Hor, and never appeared after the death of Aaron. We may safely assert that while it was indispensably necessary it continued with them, when it was not so it was removed. But it is worthy of remark that the ark of the covenant became its substitute. While a miracle was necessary, a miracle was granted; when that was no longer necessary, then the testimony of the Lord deposited in the ark was deemed sufficient by Him who cannot err. So, under the Gospel dispensation, miracles were necessary at its first promulgation; but after that the canon of Scripture was completed, the new covenant having been made, ratified by the blood of the Lamb, and published by the Holy Spirit, then God withdrew generally those outward signs, leaving his word for a continual testimony, and sealing it on the souls of believers by the Spirit of truth

It is also worthy of remark that the ancient heathen writers represent their gods, in their pretended manifestations to men, as always encompassed with a cloud; Homer and Virgil abound with examples of this kind: and is it not very probable that they borrowed this, as they did many other things in their mythologic theology, from the tradition of Jehovah guiding his people through the desert by means of the cloud, in and by which he repeatedly manifested himself

1.    Extraordinary manifestations and interpositions of providence and grace should be held in continual remembrance. We are liable to forget the hole of the pit whence we were dug, and the rock whence we were hewn. Prudence and piety will institute their anniversaries, that the merciful dealings of the Lord may never be forgotten. The passover and the feast of unleavened bread, by an annual commemoration, became standing proofs to the children of Israel of the Divine origin of their religion; and are supporting pillars of it to the present day. For when a fact is reported to have taken place, and certain rites or ceremonies have been instituted in order to commemorate it, which rites or ceremonies continue to be observed through succeeding ages, then the fact itself, no matter how remote the period of its occurrence may have been, has the utmost proofs of authenticity that it is possible for any fact to have; and such as every person pretending to reason and judgment is obliged to receive. On this ground the Mosaic religion, and the facts recorded in it, are indubitably proved; and the Christian religion and its facts, being commemorated in the same way, particularly by baptism and the Lord’ s Supper, stand on such a foundation of moral certainty as no other records in the universe can possibly boast. Reader, praise God for his ordinances; they are not only means of grace to thy soul, but standing irrefragable proofs of the truth of that religion which thou hast received as from Him

2.    A serious public profession of the religion of Christ has in all ages of the Church been considered not only highly becoming, but indispensably necessary to salvation. He who consistently confesses Christ before men shall be confessed by him before God and his angels. A Jew wore his phylacteries on his forehead, on his hands, and round his garments, that he might have reverence in the sight of the heathen; he gloried in his law, and he exulted that Abraham was his father. Christian! with a zeal not less becoming, and more consistently supported, let the words of thy mouth, the acts of thy hands, and all thy goings, show that thou belongest unto God; that thou hast taken his Spirit for the guide of thy heart, his word for the rule of thy life, his people for thy companions, his heaven for thy inheritance, and himself for the portion of thy soul. And see that thou hold fast the truth, and that thou hold it in righteousness

3.    How merciful is God in the dispensations of his providence! He permits none to be tried above what he is able to bear, and he proportions the burden to the back that is to bear it. He led not the Israelites by the way of the Philistines, lest, seeing war, they should repent and be discouraged. Young converts are generally saved from severe spiritual conflicts and heavy temptations till they have acquired a habit of believing, are disciplined in the school of Christ, and instructed in the nature of the path in which they go, and the difficulties they may expect to find in it. They are informed that such things may take place, they are thus armed for the battle, and when trials do come they are not taken by surprise. God, the most merciful and kind God, "tempers even the blast to the shorn lamb."Trust in him therefore with all thy heart, and never lean to thy own understanding

4.    The providence and goodness of God are equally observable in the pillar of cloud and the pillar of fire. The former was the proof of his providential kindness by day; the latter, by night. Thus he adjusts the assistance of his grace and Spirit to the exigencies of his creatures, giving at some times, when peculiar trials require it, more particular manifestations of his mercy and goodness; but at all times, such evidences of his approbation as are sufficient to satisfy a pious faithful heart. It is true the pillar of fire was more observable in the night, because of the general darkness, than the pillar of cloud was by day; yet the latter was as convincing and as evident a proof of his presence, approbation, and protection as the former. It is the duty and interest of every sound believer in Christ to have the witness of God’ s Spirit in his soul at all times, that his spirit and ways please his Maker; but in seasons of peculiar difficulty he may expect the more sensible manifestations of God’ s goodness. A good man is a temple of the Holy Spirit; but he who has an unholy heart, and who lives an unrighteous life, though he may have an orthodox creed, is a hold of unclean spirits, and an abomination in the sight of the Lord. Reader, let not these observations be fruitless to thee. God gives thee his word and his Spirit, obey this word that thou grieve not this Spirit. The following figurative saying of a Jewish rabbin is worthy of regard: "God addresses Israel and says, My son, I give thee my lamp, give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will extinguish thy lamp:"i.e., I give thee my word and Spirit, give me thy heart and soul. If thou carefully attend to my word, and grieve not my Spirit. I will preserve thy soul alive; but if thou rebel against my word, and quench my Spirit, then thy light shall be put out, and thy soul’ s blessedness extinguished in everlasting darkness.

Calvin: Exo 13:2 - Sanctify unto me all the first-born

2.Sanctify unto me all the first-born This also refers to the First Commandment, because God asserts His right over the first-born, lest the recollection of their redemption should ever be lost. For thus were the Israelites admonished that they must honor that God by whose grace they had escaped in safety from the common destruction of Egypt, and, moreover, that they were rescued by His special blessing, in order that they should consecrate themselves to God their Deliverer. For the offering which He here requires, was a mark of separation between them and the heathen nations. ³²⁸ The first-born is called the opening of the womb, because it is the beginning of generation. The expression, “among the children of Israel,” when he is speaking of brutes, as well as of their own offspring and children, is meant to distinguish the wild beasts from the tame and domestic animals. But although He commands only the first-born of the race of Abraham to be offered to Him, still this must undoubtedly be extended to the sanctification of the whole people; for whilst He says, that the first-born were His, because they especially owed their preservation to His mercy, yet for the same reason he signifies that all were His own.

Calvin: Exo 13:3 - And Moses said unto the people

3.And Moses said unto the people He repeats what he had said more at length in the foregoing chapter, respecting the unleavened bread, not so much to instruct as to exhort them; for he had already expressed the matter with so much clearness, that there was no need of further explanation; but it was useful to stimulate them, that they might devote themselves with greater zeal to their duty, and especially lest, after a longer lapse of time, their ardor should, as usual, gradually abate. He therefore exhorts them, that after they cane into the land, they should diligently observe what he had before commanded. And from the context here, it is plain that the two commands as to the sanctifying the first-born, and celebrating the passover, had the same object, viz., that their deliverance should retain the elect people in the special service of the true God.

Calvin: Exo 13:4 - This day came ye out

4.This day came ye out He compares the day of their coming out with the whole time of their sojourning in the land of Canaan; as if he had said that they were redeemed not to enjoy a mere transient joy, but that they might be mindful of their blessing throughout all ages. He proceeds to eulogize the extent and the fertility of the land again, principally for two reasons. The first is, lest after such glorious victories pride should possess their minds, and in the abundance of their good things their eyes should be closed by fatness;the second, that by the very multitude of their possessions they might be the more incited to the duty of gratitude, and to the service of God. For it might be that the conquerors of so many nations, and the lords of so rich and extensive a territory would wax wanton, so as to be less devoted to God’s service, unless they had been reminded that they owed it to God alone that they had conquered so many peoples, and had obtained dominion over them. But Moses shews them that, in proportion to God’s goodness to them, so would they be the more inexcusable, if they did not earnestly labor to testify heir gratitude. With this object he repeats the names of the nations, by the destruction of which they were to become inheritors of the land; and then adds, “a land flowing with milk and honey,” in order to arouse them still more and more to piety by the great profusion of the blessings which would be ever before their eyes. Those are entirely mistaken who suppose that the month Abib ³²² is the same as Ab, which corresponds with our July. For it is evident that the Israelites came out of Egypt in the month Nisan, about the vernal equinox; of which circumstance, the keeping of Easter, handed down by tradition from our forefathers, is an unquestionable proof. Now, since the Hebrews borrowed from the Chaldeans all the names of their months, which were in use two thousand years after, it would be absurd in this place to regard Abib as a proper name, especially when, in Scripture, we nowhere find the months designated by proper names. Since, then, reason demonstrates that this word is applied appellatively, we must inquire why it is applied to March or the beginning of April. Those who translate A bib “ripening fruits,” have no ground for it, since the word simply means “anything which grows;” hence it is applied to the stalks of corn; and because in those warm climates the corn rises to its height about the vernal equinox, from this fact, Nisan is called the month of stalks. It is also a probable conjecture, (as we have already said,) that the beginning of the year was changed, in order that the nativity of the Church might receive more distinction; as if the world were then renewed. The opinion of some that Noah came out of the ark in the same month, so that the temperature of spring might receive him in his new birth, as well as the other animals, I leave undecided as I have done on Gen 8:0. But if this opinion be accepted, there will be an anticipation (prolepsis) in the name of the months; and in this there will be an absurdity, because it was useful for the people to be accustomed to the rites of the Law. But I do not enter into controversy about uncertainties.

Calvin: Exo 13:8 - And thou shalt shew thy son in that day

8.And thou shalt shew thy son in that day He repeats what we have already remarked, viz., an injunction to parents to teach their children, that they may thus transmit the service of God to their descendants. In the preceding chapter it was said, “when your children shall say unto you,” etc.; and now he more briefly commands that God’s goodness should be proclaimed, although none should make inquiry respecting it; because parents ought to be voluntarily disposed to educate their children in the fear of God. He also repeats, as we have seen above, that the memory of their deliverance should be annually renewed lest it should ever fade away, since religion is easily neglected unless men are diligently exercised in its study, tie uses a comparison when he says, “it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes;” as though it had been said that their redemption should be set before their eyes in the passover, just as the ring which is on the finger, or the ornament which is bound upon the forehead are constantly seen. For which purpose also he had before desired that the precepts of the Law should be inscribed both on the head, and on the hands, and fringes of their garments. The sum is, that in the passover a monument of God’s grace should exist, so that it might never sink into oblivion; just as ornaments which appear on the forehead and on the fingers awaken the attention by their being constantly beheld. But, if any should rather be of opinion that Moses alludes to those who, conscious of their own faithlessness, contrive means to assist their memory, ³²³ I offer them no opposition; as if he had said that, since they were disposed to forgetfulness, they should use this remedy, to awaken themselves to gratitude. He will soon afterwards repeat the same injunction, in connection with the offering of the first-born. The following words, “that the Lord’s Law may be in thy mouth,” confirm the opinion that the passover has reference to the First Commandment. They intimate that it is not enough to perform the external rite, unless it be associated with its proper object, viz., that they should devote themselves to God and to His doctrine. He mentions the mouth, not because the main thing is, to speak or discourse of the Law, for if piety lay in the tongue, hypocrites would be the best worshippers of God; but he expressly requires that, when each one shall have privately applied himself to the study of the Law, they shall also mutually teach and exhort each other.

Calvin: Exo 13:11 - And it shall be when the Lord shall bring thee

11.And it shall be when the Lord shall bring thee He proceeds with what had been glanced at in the beginning of the chapter with respect to the consecration of the first-born, that in this way they should bear witness to the special blessing of God which preserved them when He destroyed the first-born of the Egyptians. But He commands the animals to ³²⁹ be brought to Him, in order that they should be slain in the tabernacle. It is a common figure of speech to say, that the faithful and their gifts were placed in God’s sight when they entered the tabernacle. I conceive that they were ordered, in Exo 22:30, to keep the first-born seven days, in order to prevent deceptions, because if the young had been earlier torn from the teats of their dams, and immediately delivered to the priests, the offering would have been useless. Yet I doubt not that the eighth day was chosen because it was the one prescribed for circumcision. An exception is added, that a price should be paid for an ass, the offering of which would have been unclean. With regard to their children, it was requisite that they should be redeemed, because they could not be offered in sacrifice, nor made priests.

Calvin: Exo 13:17 - And it came to pass when Pharaoh

17.And it came to pass when Pharaoh Moses here assigns the reason why God did not immediately lead His people by the more direct way into the land of Canaan, which would have been just as easy to Him, but preferred to bring them round through the desert, by a long and difficult and dangerous journey; viz., lest, if perhaps they had met with enemies to contend against, a ready means of return would have encouraged them to go back into Egypt. We know how great was the supineness and cowardice of this people, as soon as any difficulty presented itself; and how quick they were to revolt from the divine government, as often as a heavier burden than they liked was imposed upon them. We know how often they repented of having followed God as their leader, and thus were prepared to throw away by their ingratitude the grace offered to them. When, therefore, they were powerless in the use of arms, and were altogether without experience of military tactics, with what courage would they have engaged with an enemy, if any should have advanced against them within a few days of their coming out? Assuredly they would not have borne up against a single assault, but would have been willing rather to submit themselves to the Egyptians, with humble supplications for forgiveness. Lest, then, any desire of return should steal over their hearts, God was willing to set up a barrier behind them in the difficulty of the journey. Besides, if in their departure from Egypt they had immediately encountered the inhabitants of the land of Canaan in war, greater troubles would have awaited them; for the Egyptians would by no means let them alone, but., being aided by the subsidies and forces of so many peoples, would have endeavored to avenge themselves, and, having entered into alliances on every side, would have hemmed in the unhappy Israelites. Wherefore, God provided excellently for them, by leading them through inaccessible paths, and by their very weariness shutting the door against their ever desiring to return into Egypt; while afterwards He gradually restored their’ confidence, before they came to fight, and had to sustain the attacks of their enemies. I admit, indeed, that God might have otherwise obviated all these evils; but since He is often wont to deal with His people on human principles, He chose to adopt the method which was most suited to their infirmity. Moses now commends this His admirable design, in order that we may know that nothing was omitted by Him which was for the safety and advantage of His people. For this “God said,” which he mentions, refers to His providence; as much as to say, that the easier and more ordinary passage was not undesignedly rejected, but that because God knew it to be more expedient, He thus advisedly obviated the temptation.

Calvin: Exo 13:18 - The children of Israel went up harnessed

18.The children of Israel went up harnessed The word חמשים , ¹⁴⁸ chemishim, is derived from “Five,” from whence some have explained it, that they were furnished with five kinds of arms, but this is too absurd. The Hebrews, because they could conjecture nothing better or more probable, almost with one consent would understand it, that they were armed under the fifth rib. But whence were there so many military corselets ready for the Israelites? But I reject so forced and improbable a meaning, and doubt not that the word is one of number; as though Moses had said, that they went out in ranks of five; because, if each individual in so great a multitude had tried to advance, they would have been in each other’s way. I have therefore thought fit to translate it “dispositi,” (in ranks.) The idea of the Greeks about “the fifth generation,” is very foreign to the present narrative. But in the sense I have given it, there is nothing obscure or doubtful; for it readily appears that God’s favor is celebrated also in this particular, because He led forth His people in order. For, although they came out confusedly and hastily, still He restrained there, as it were, under His banner, and in companies, lest any disturbance should occur.

Calvin: Exo 13:19 - And Moses took the bones of Joseph with him

19.And Moses took the bones of Joseph with him Hence it appears, that even in their adversity the memory of their promised deliverance had never departed from the people, for had not the adjuration of Joseph been currently spoken of in common conversation, Moses would never have been able to imagine it; but he expressly states that he acted in obedience to the holy patriarch in carrying away his bones. It is, therefore, probable that they were so deposited, that the hope of the people might be kept alive by seeing daily the urn or coffer which contained them, as if the holy man even after death uplifted from his tomb a sign of their deliverance; for although by this symbolical act he cherished his own faith, when he desired that, though dead, he might enter on the possession of the promised land, yet there is no doubt that he had more regard to his brethren and the whole posterity of the holy race. ¹⁴⁹ For, having known by experience their apathy and the weakness of their faith, he naturally feared lest in a longer lapse of time they should grow more and more indifferent, and at length should despise the proraise, and give themselves up altogether to listlessness about it. And certainly it must have been this mistrust of them which urged him not to be contented with a simple injunction, but to bind their minds more strongly by an oath. In Act 7:16, Stephen seems to assert that the other eleven sons of Jacob were also buried in Sichem; and it may be probably conjectured, that they were led piously to emulate the example of their brother Joseph. Assuredly the faith of the departed Joseph, even in his dry bones, preached loudly to his descendants of the promised deliverance, lest they should grow careless from the long delay; and when at length the Israelites were led forth, the bones or ashes of the twelve Patriarchs were like so many standard-bearers, going before the several tribes to encourage their confidence. Wherefore the cowardice of the people was still more detestable, so often basely turning their backs upon their journey, when they had in sight so eminent a ground for confidence. The words of Joseph, which Moses reports, “God will surely visit you,” etc., confirm the expression of the Apostle, (Heb 11:22,) that “by faith — he gave commandment concerning his bones,” because he thus takes upon himself the character and office of their surety, to exhort his nation to embrace the promise. How far the silly superstition of the Papists in worshipping the relics of saints differs from this object we may gather from hence without difficulty, viz., that they studiously catch at every means whereby they may be withdrawn further from the word of God.

Calvin: Exo 13:21 - And the Lord went before them

21.And the Lord went before them Moses here proclaims another of God’s mercies, that, having redeemed His people, He was their constant leader and guide; as the Prophet also in the Psalms distinctly makes reference to both. (Psa 77:15; and Psa 78:14.) It was indeed a marvelous act of loving-kindness that, accommodating Himself to their ignorance, he familiarly presented Himself before their eyes. He might, indeed, have protected them in some other way from the heat of the sun, and directed them in the darkness of the night; but, in order that His power might be more manifest, He chose to add also His visible presence, to remove all room for doubt. But, although the words of Moses seem in some measure to include the Lord in the cloud, we must observe the sacramental mode of speaking, wherein God transfers His name to visible figures; not to affix to them His essence, or to circumscribe His infinity, but only to show that He does not deceitfully expose the signs of His presence to men’s eyes, but that the exhibition of the thing signified is at the same time truly conjoined with them. Therefore, although Moses states that God was in the cloud and in the pillar of fire, yet does he not wish to draw Him down from heaven, nor to subject His infinite glory to visible signs, with which His truth may consist without His local presence. ¹⁵⁰ But execrable is the mad notion of Servetus, who pretended that this cloud was uncreated, as though it were the Deity of Christ, for he substituted this One Person for the Three, as if there had then been a corporeal Deity, which he calls the “figurative Son,” who was afterwards made flesh; not that He put on flesh, but because He appeared as man, compounded of three uncreated elements, and of the seed of David. But, soon after, Moses calls this same being an Angel, to which he now assigns the name of the eternal God. And with good reason, because our heavenly Father then led the Israelites only by the hand of His only-begotten Son. Now, since He is the eternal guardian of His Church, Christ is not less truly present with us now by His power than he was formerly manifest to the fathers. When, therefore, Isaiah prophesies His coming, he recounts amongst others this divine blessing, that “the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night,” — that there might be

“a tabernacle for a shadow in the day-time from the heat, and for a place of refuge and for a covert from storm and from rain,”
(Isa 4:5;)

as if he had said, that He would really and substantially fulfill what then was seen under a figurative symbol. And surely that promise, —

“The sun shall not smite thee by day, nor the moon by night,” (Psa 121:6,)

refers not to a single day, but to all ages. The statement of Moses, then, that “He took not away the pillar of the cloud by day, nor the pillar of fire by night,” is a blessing which God extends to us, as well as to them, except only the visible symbol, which was temporary, on account of the infirmity of the people. As to his saying’ that God always appeared to them, that they might march by night as well as by day, he does not mean that they went on continually without any rest, since he had just before mentioned that their first station was in Succoth, from whence they encamped in Etham, but merely informs us that the flow of God’s grace was continual, since the token of His favor and protection shone forth no less amidst the darkness of the night than at midday itself.

Defender: Exo 13:21 - pillar of a cloud

Many naturalistic explanations have been offered to account for this remarkable cloud, but none really fit the description. This glory-cloud called the shekinah was altogether miraculous, giving God's people constant assurance of His presence with them during their long stay in the wilderness (Exo 40:38; Num 9:15-23)."

TSK: Exo 13:2 - Sanctify

Sanctify : The word kadash is to consecrate, separate, and set apart a person or thing from all common or secular purposes to some religious use; and exactly answers to the Greek αγιαζω , from α , privative , and γη , the earth ; because everything offered or consecrated to God was separated from all earthly uses. Exo 13:12-15, Exo 4:22, Exo 22:29, Exo 22:30, Exo 23:19, Exo 34:19, Exo 34:20; Lev 27:26; Num 3:13, Num 8:16, Num 8:17; Num 18:15; Deu 15:19; Luk 2:23; Heb 12:23

TSK: Exo 13:3 - Remember // out of the // bondage // strength // there

Remember : Exo 12:42, Exo 20:8, Exo 23:15; Deu 5:15, Deu 15:15, Deu 16:3, Deu 16:12, Deu 24:18, Deu 24:22; 1Ch 16:12; Psa 105:5; Luk 22:19; 1Co 11:24

out of the : Exo 13:14, Exo 20:2; Deu 5:6, Deu 6:12, Deu 8:14, Deu 13:5, Deu 13:10; Jos 24:17

bondage : Heb. servants

strength : Exo 6:1; Deu 4:34, Deu 11:2, Deu 11:3; Neh 9:10; Eph 1:19

there : Exo 12:8, Exo 12:15; Mat 10:12; 1Co 5:8

TSK: Exo 13:4 - Abib

Abib : Exo 23:15, Exo 34:18; Deu 16:1-3

TSK: Exo 13:5 - shall bring // sware // a land // thou shalt keep

shall bring : Exo 3:8, Exo 34:11; Gen 15:18-21; Deu 7:1, Deu 12:29, Deu 19:1, Deu 26:1; Jos 24:11

sware : Exo 6:8, Exo 33:1; Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 50:24; Num 14:16, Num 14:30, Num 32:11

a land : Exo 3:17

thou shalt keep : Exo 12:25, Exo 12:26

TSK: Exo 13:6

Exo 12:15-20, Exo 34:18; Lev 23:8

TSK: Exo 13:7

Exo 12:19; Mat 16:6

TSK: Exo 13:8

Exo 13:14, Exo 12:26, Exo 12:27; Deu 4:9, Deu 4:10; Psa 44:1, Psa 78:3-8; Isa 38:19; Eph 6:4

TSK: Exo 13:9 - a sign // may be // strong hand

a sign : This expression, says Michaelis, alludes to the custom of the Orientals, of burning in their right hand all kinds of marks with the ashes of henna, which gives an indelible colour; and this is done even to this day. They were likewise accustomed to write all kinds of sayings, and frequently superstitious words, on slips or pieces of linen, which they wore as ornaments on their foreheads. Exo 13:16, Exo 12:14; Num 15:39; Deu 6:6, Deu 6:8, Deu 11:18, Deu 11:19; Pro 1:9, Pro 3:21, Pro 6:20-23; Pro 7:23; Son 8:6; Isa 49:16; Jer 22:24; Mat 23:5

may be : Deu 30:14; Jos 1:8; Isa 59:21; Rom 10:8

strong hand : Exo 13:3, 6:1-30; Jos 1:9; Neh 1:10; Psa 89:13; Isa 27:1, Isa 40:10, Isa 51:9; Joe 2:11; Rev 18:8

TSK: Exo 13:10

Exo 12:14, Exo 12:24, Exo 23:15; Lev 23:6; Deu 16:3, Deu 16:4

TSK: Exo 13:11 - as he sware

as he sware : Exo 13:5

TSK: Exo 13:12 - thou shalt // set apart // openeth

thou shalt : Exo 13:2, Exo 22:29, Exo 34:19; Lev 27:26; Num 8:17, Num 18:15; Deu 15:19; Eze 44:30

set apart : Heb. cause to pass over

openeth : Exo 34:19; Num 3:12, Num 18:15

TSK: Exo 13:13 - of an ass // lamb // shalt thou

of an ass : Exo 34:20; Num 18:15-17

lamb : or, kid, Exo 12:3, Exo 12:21

shalt thou : Num 3:46-51, Num 18:15, Num 18:16; Rev 14:4

TSK: Exo 13:14 - thy son // in time to come // By strength

thy son : Exo 12:26; Deu 6:20-24; Jos 4:6, Jos 4:21-24; Psa 145:4

in time to come : Heb. tomorrow, Exo 12:26; Gen 30:33; Deu 6:20; Jos 4:6, Jos 22:24

By strength : Exo 13:3

TSK: Exo 13:15 - the Lord slew // therefore I

the Lord slew : Exo 12:29

therefore I : Exo 13:12

TSK: Exo 13:16 - a token // frontlets // for by

a token : Exo 13:9, Exo 12:13

frontlets : Deu 6:7-9, Deu 11:18; Mat 23:5

for by : Exo 13:9, Exo 13:14; Deu 26:8

TSK: Exo 13:17 - the people repent // return

the people repent : Exo 14:11, Exo 14:12; Num 14:1-4; Deu 20:8; Jdg 7:3; 1Ki 8:47; Luk 14:27-32; Act 15:38

return : Exo 16:2, Exo 16:3; Deu 17:16; Neh 9:17; Act 7:39

TSK: Exo 13:18 - led the // harnessed

led the : Exo 14:2; Num 33:6-8; Deu 32:10; Psa 107:7

harnessed : or, by five in a rank, Exo 12:51

TSK: Exo 13:19 - for he had // God

for he had : Gen 50:24, Gen 50:25; Jos 24:32; Act 7:16

God : Exo 4:31; Gen 48:21; Luk 1:58, Luk 7:16

TSK: Exo 13:20

Num 33:5, Num 33:6

TSK: Exo 13:21

Exo 14:19-24, Exo 40:34-38; Num 9:15-23, Num 10:34, Num 14:14; Deu 1:33; Neh 9:12, Neh 9:19; Psa 78:14, Psa 99:7, Psa 105:39; Isa 4:5, Isa 4:6; 1Co 10:1, 1Co 10:2

TSK: Exo 13:22 - He took // pillar of fire

He took : Psa 121:5-8

pillar of fire : Rev 10:1

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 13:2 - Sanctify unto me // All the first-born // Whatsoever openeth the womb

Sanctify unto me to my use and service, in manner as I shall hereafter explain. And sanctify , i.e. command all the people to sanctify, as Moses did, Exo 13:12 .

All the first-born viz. if they be males, as it is limited, Exo 13:12 .

Whatsoever openeth the womb every child which is the first-born of his mother: so that if a man had many wives, either together or successively, his first child by every one of these was a first-born. Whether clean or unclean, though in different manner; whereof see Num 18:13,15,17 . It is mine, by special right and title; as being by my singular care and favour preserved from the common destruction, and therefore I challenge a peculiar interest in them, and do hereby require that they be devoted to me.

Poole: Exo 13:4

See Exo 12:2 , in the spring-time, the most proper season for a long journey.

Poole: Exo 13:5

This service ; which is spoken of before, and in the following verses. From this place it is evident the Israelites were not obliged to this service in the wilderness without a particular command from God. See Deu 12:1,9 .

Poole: Exo 13:9 - A memorial between thine eyes // that the Lord’ s law may be in thy mouth

The celebration of this feast shall be to thee instead of a mark which a man makes, or a ring, or any thing else which he puts upon his hand or arm, to bring any thing to his remembrance; for such things his eye is most frequently fixed upon. Compare Son 8:6 Isa 49:16 Jer 22:24 Hag 2:23 .

A memorial between thine eyes instead of any monument or memorial, which is placed between, and therefore directly before a man’ s eyes, which he can scarcely overlook, and therefore must needs bring to remembrance the thing which he would not forget. Such proverbial phrases are usual in Scripture, as Deu 6:8 Pro 3:3 6:21 7:3 ; and are not to be understood literally, as the superstitious Jews understood them, who hence derive their custom of wearing scrolls of parchment upon their foreheads, and arms, and garments, which they call phylacteries, wherein they wrote certain portions of Scripture. But they might as well have added parcels of God’ s law to be kept in their mouths, because it follows,

that the Lord’ s law may be in thy mouth from whence we may better infer that neither mouth , nor hand , nor eyes are to be properly understood, for then, it had been an improper method to fasten a parchment between their eyes, that it might be in their mouths; but figuratively, as they are commonly understood in Scripture.

Poole: Exo 13:10

Heb. From days to days . But days in the Hebrew tongue are oft put for a complete year. Of which see Gen 4:3 Lev 25:29 Amo 4:4 .

Poole: Exo 13:11 - The land of the Canaanites

The land of the Canaanites under which general name all the other nations are contained, as being all the children of Canaan.

Poole: Exo 13:12 - Thou shalt set apart // Cause it to pass // The males shall be the Lord’ s

Thou shalt set apart i. e. separate it from the rest, resign thy right in it to God. Heb

Cause it to pass not through the fire, as that verb is used, Deu 18:10 2Ki 16:3 ; but under the rod, as it is used, and more fully expressed, Lev 27:32 , which was the rite when any thing was separated and consecrated to God.

The males shall be the Lord’ s devoted to him, either to be sacrificed, if it was clean, or to be otherwise destroyed, if it was unclean, as it here follows.

Poole: Exo 13:13 - Thou shalt break his neck

The ass was an unclean creature, and therefore this rule was to be observed in all other unclean creatures, as appears,

1. Because the reason of this law is common to all such.

2. By comparing this place with Num 18:15 .

3. Because the first-born of all beasts were appropriated to God; and because many of them were unclean, and so could not be sacrificed, there was no other way of offering them to God, but by redemption, or a price paid for them. And the single exception of the price of a dog in this case, Deu 23:18 , doth sufficiently intimate that the price of all other unclean creatures was allowed and required. The ass alone is here named for all the rest, because this creature was most common, and most useful, and yet was not to be spared; whence it was easy to infer, that this course was much rather to be observed in other creatures which were of less use.

Thou shalt break his neck or, cut off his neck, or head , as the word is used, Deu 21:4 Isa 66:3 ; because being consecrated. to God, it was not to be applied to any profane or common use.

Poole: Exo 13:14

Which is added to teach parents in all succeeding ages, that it is their duty to instruct their children in the word and works of God, and in the nature and reasons of every particular kind or part of God’ s worship and service. See Deu 15:5 Psa 66:4 Hos 2:14 .

Poole: Exo 13:16 - For frontlets

For frontlets instead of frontlets. The sense is, This practice shall make your deliverance from Egypt as fresh and evident to you, and to your children, as any thing which you see hanged or written upon one another’ s foreheads. See Eze 9:4 . It seems strange to me, that they that understand the sign on the hand , and the memorial between the eyes , Exo 13:9 , metaphorically, should understand the

frontlets between the eyes in this place properly, seeing the phrase is perfectly the same; only here is a more particular allusion to the custom of the Egyptians, which used to wear some devices upon their foreheads, which probably they called totaphoth , which were memorials of their idols, or of something relating to them. And therefore it seems unlikely that he should here prescribe the use of the same things to the Jews; and the more probable meaning of the phrase is only this, that this practice would be as effectual and useful a remembrancer of this mighty and glorious work of God in bringing them out of Egypt, as those contrivances were to the Egyptians of their idols.

Poole: Exo 13:17 - The Philistines // That was near // When they see war

The Philistines a fierce and warlike people, whereof they had sad and late experience, 1Ch 7:21 .

That was near there being this way but a few days’ journey between Egypt and Canaan. Peradventure: God speaks after the manner of men, for nothing was unknown nor uncertain to him. Though the Hebrew particle pen doth not always imply doubting, but ofttimes only signifies lest , as Gen 3:3 38:23 Num 20:18 .

When they see war which they were likely to do, because the war would probably be long and hot, and their bodies were much weakened, and their spirits and courage broken, by a tedious and grievous bondage; and therefore it was fit that before they were called to such sharp conflicts, they should be hardened by the labours of a long and troublesome journey, and their faith should be strengthened by further experience of God’ s power, and faithfulness, and goodness, and by the glorious appearance of God at Mount Sinai, and those commands, promises, and encouragements there given them. But though this which is here mentioned was one, yet it was not the only reason of his counsel, but there were other causes of it; the Egyptians were to be drowned in the sea, the Israelites to be further tried, Deu 8:2 and full measure to be allowed to the iniquity of the Amorites. And they return to Egypt ; as afterwards they attempted to do, Nu 15 , upon a like occasion.

Poole: Exo 13:18

Or, armed , or girt with swords and belts about the fifth rib, as the Hebrew word may imply. But it doth not appear how or whence they should get their arms, nor how the Egyptians would permit so numerous a people to have and to keep arms, especially when they had a long time oppressed and exasperated them, and made them desperate. It is true, some few of them might procure arms, but this word is here used concerning the whole body of them. Others render it by fives , five and five in a rank, that is, by a usual synecdoche, in military order, not doubtfully and fearfully, but confidently and courageously; not confusedly, as men that steal or run away, but in good order, so as one might not hinder another. Which interpretation is strengthened by comparing Jos 1:14 . It may be rendered girt , to wit, about the fifth rib, as the word implies, the place where men used to gird their garments, this being the usual posture for travellers: he implies that they went out resolved upon and prepared for their journey.

Poole: Exo 13:19 - The bones of Joseph

The bones of Joseph and the other patriarchs, as appears from Act 7:16 . The oath was taken only by the parents, but because the matter of it was not personal, and of particular concernment to them, but common to them and their children, therefore it obliged both the parents and their children, as Moses here signifieth.

Poole: Exo 13:21 - The Lord, the Son of God // Went before them // To lead them the way

The Lord, the Son of God whose presence and conduct the Israelites had in the wilderness, as appears from 1Co 10:4,9 ; compare Heb 11:26 ; who is sometimes called the Angel of the Lord , Exo 14:19 , because he was and was to be his Father’ s Angel or Messenger, sent by God unto men to ratify his covenant with them; whence he is called the Angel of the covenant , Mal 3:1 , as he is upon another account called the Angel of his presence , Isa 63:9 .

Went before them not by local motion, but by his gracious and powerful operations for and about them. The pillar was but one, Num 9:15,16 , having two different appearances and uses, of a cloud by day, to defend them from the heat, Psa 105:39 , which in those parts was excessive; and of a fire by night, to illuminate them. It was a cloud erected towards heaven, like a pillar upwards; but downwards flat and broad, spread over the body of the people, and afterwards more eminently over the tabernacle.

To lead them the way which was altogether necessary in those vast and pathless deserts, Num 10:33 Deu 1:33 .

Poole: Exo 13:22

Whilst they continued in the wilderness, and had need of such direction.

Haydock: Exo 13:2 - Sanctify unto me every first-born // Sanctify // Openeth

Sanctify unto me every first-born. Sanctification in this place means, that the first-born males of the Hebrews should be deputed to the ministry in the divine worship: and the first-born of beasts to be given for a sacrifice. (Challoner) ---

Sanctify, set apart. (Menochius) ---

Openeth, the first male fruit of the womb. If a female was born the first, none of the children were to be redeemed. (Luke ii. 23.) Jesus Christ submitted to this law; though many of the fathers have asserted that, on account of his miraculous conception and birth, he was not subjected to it; while others maintain the contrary. (Calmet)

Haydock: Exo 13:4 - Corn

Corn. Hebrew Abib; which was styled Nisan after the Babylonian captivity. At this time, peculiar names were not yet given to the months, by the Hebrews or Egyptians. (Calmet) ---

They were distinguished by their respective order, productions, or appearances. (Haydock)

Haydock: Exo 13:5 - When

When. These regulations did not therefore take place in the desert. (Menochius)

Haydock: Exo 13:9 - And it

And it, &c. The festivals appointed by God and his Church, naturally remind us of the favours which we have received, and help us to meditate on the law. (Haydock) ---

The Jews, understanding the precept literally, write verses taken from this chapter, and Deuteronomy vi. and xi., upon parchment, and bind these tephilins, or phylacteries, on their forehead. But if these scrolls were requisite, why do they not also put them in their mouth and in their heart? Jesus Christ condemns the vanity of the Pharisees, who wore these bandages extremely large, Matthew xxiii. 5. The Mahometans teach their scholars, by writing the Coran upon a tablet, and exposing it to their view: (Calmet) a plan lately introduced in England with great success by Mr. Lancaster.

Haydock: Exo 13:13 - Price

Price. No other option is given, as the Levites were selected for the ministry. (Haydock) ---

The first offspring of impure animals, were to be redeemed or killed; those of the pure were to be offered in sacrifice, Numbers xviii. 15. (Philo.) Dogs, cats, poultry, &c. were to be slain, Deuteronomy xxiii. 18. (Calmet)

Haydock: Exo 13:14 - To-morrow

To-morrow. At any future period, Matthew vi. 2. (Menochius)

Haydock: Exo 13:15 - Hardened

Hardened. Hebrew, "by himself," or by his own malice. (Worthington)

Haydock: Exo 13:16 - It

It. This ordinance shall cause thee never to forget the goodness of God. (Haydock)

Haydock: Exo 13:17 - Lest

Lest. God maketh use of precautions, to shew the free-will of man. (Worthington) ---

The Philistines had before made a great slaughter of the Ephraimites, 1 Paralipomenon vii. 21. The Chanaanites would also be ready to oppose the Hebrews, if they had attempted to enter by the road of Pelusium, and perhaps the Idumeans and Amalecites also would have met them in front, while the Egyptians attacked their rear. (Calmet) ---

This journey, Philo says, would not have taken up above three days. The battle with Amalec took place only 40 days afterwards, and God protected his people. (Menochius)

Haydock: Exo 13:18 - Armed

Armed, in order of battle. Hebrew chamushim , "by fives," or in five battalions. (Josue i. 14; Judges viii. 11.) (Calmet) ---

Calvin asks where the Hebrews could procure arms, as if to cavil with this translation. But surely they might get them in the same manner as the vessels of gold; and they undoubtedly were not destitute of arms when they encountered the Amalecites, ver. 17. (Haydock)

Haydock: Exo 13:19 - Joseph's

Joseph's. This attention to the dead is commended, Hebrews xi. (Worthington) ---

St. Stephen assures us, that the bones of the other patriarchs were deposited at Sichen; and we may conclude, that they were transported on this occasion by their respective families, Acts vii. 16.

Haydock: Exo 13:20 - Etham

Etham. A city on the banks of the Red Sea, giving its name to one of the gulfs, which the Greeks called after the city of Heropolis. (Pliny, Natural History vi. 29.) The Septuagint translate, "They encamped at Othon, which is near the desert;" and (Numbers xxxii. 6,) the Hebrews marched three days in the desert of Buthan, before they arrived at Mara.

Haydock: Exo 13:22 - Never

Never. From the station of Etham; or, if we follow St. Jerome, from that of Socoth, or even from Ramesses, according to Bonfrere, till the passage of the Jordan, when the ark supplied its want, Josue iii. 11. This cloud assumed different appearances, as the exigencies of the Hebrews required. It was a figure of baptism; (1 Corinthians x. 1) the fire designated Jesus Christ, and the cloud the Holy Ghost. (St. Ambrose, de Sac. 6.) (Calmet)

Gill: Exo 13:1 - And the Lord spake unto Moses // saying

And the Lord spake unto Moses,.... When he and the Israelites were at Succoth:

saying; as follows.

Gill: Exo 13:2 - Sanctify unto me all the firstborn // whatsoever openeth the womb among the children of Israel, both of man and of beast // it is mine

Sanctify unto me all the firstborn,.... That is, of males, as the Targum of Jonathan adds, for those, and not females, were only either sacrificed or redeemed, see Exo 13:12, and this sanctification of them to the Lord signifies the separation or devoting of them to the service of God; if the firstborn of clean creatures they were to be sacrificed, if unclean to be redeemed with a price, and so the firstborn of men, because it was not lawful to sacrifice them; and the money for the redemption of them was given to the priests, the ministers of the Lord, and so to him; who these first, born were is further explained:

whatsoever openeth the womb among the children of Israel, both of man and of beast; that is, if a male; for, if a female, though it openeth the womb, was not reckoned a firstborn, because not to be offered; nor even a male after the birth of a female, because that openeth not the womb; and so if a man married a widow, and she had had children by her former husband, though she should bring him a son, which was his firstborn, yet not being her's, and not opening the womb, was not subject to this law; but if a man married several wives one after another, or together, who had never been married before, or had had no children; if each of them brought him a son at first birth, they were all of them firstborn, and to be sanctified to the Lord; but the Jews say ^u, if a woman at her first birth brought forth a male and a female, the father was free from this law of the redemption of the firstborn, because the female might come forth first: this phrase, "among the children of Israel", shows that this law only belonged to them, and not to the Gentiles; wherefore the Jewish doctors say ^w, if a man buys cattle of an Heathen, and sells to him, or is in partnership with him, and gives and takes of him, he is free from the law of the firstborn; for it is said "among the Israelites", and not among others:

it is mine: all creatures, man and beast, are the Lord's by creation; but these firstborn were his in a peculiar manner, and which he reserved to himself, to his own use and service; and the people of Israel were under great obligation to devote them to him, since he had spared all their firstborn, when all the firstborn of the Egyptians, both man and beast, were destroyed: this may denote the special and peculiar interest the Lord has in the general assembly and church of the firstborn, whose names are written in heaven, through the special, particular, and eternal choice of them in Christ, and the redemption of them to him by the price of his blood; and who, on account both of their election of God, and redemption by Christ, are laid under obligation to give up themselves to God, a holy, living, and acceptable sacrifice, which is but their reasonable service.

Gill: Exo 13:3 - And Moses said unto the people // remember this day in which ye came out of Egypt, out of the house of bondage // for by strength of hand the Lord brought you out of this place // there shall no leavened bread be eaten

And Moses said unto the people,.... After the Lord had spoken to him, and said the above things:

remember this day in which ye came out of Egypt, out of the house of bondage; or "of servants" ^x where they had been servants to the Egyptians, by whom they had been made to serve with rigour, and their lives made bitter with hard bondage; that country had been like a prison house unto them, where they had been detained captives, and treated in a very cruel manner; but now they were come out of this place and state of servitude, even that very day, the fifteenth of Nisan; and which therefore it became them to remember, they and theirs, in all succeeding generations, as the Lord had directed, and which is afterwards repeated to impress it the more upon their, minds and memories:

for by strength of hand the Lord brought you out of this place; it was not by their own might and strength that they were redeemed from their state of bondage, but by the mighty hand of the Lord who wrought such signs and wonders before Pharaoh and his servants, and inflicted such plagues upon them, which none but an omnipotent hand could do, which obliged them at last to let them go: and if the Israelites were under obligation, on account of this redemption, to remember the day when it was in this wonderful manner wrought out, much, more reason have we to remember the redemption by Christ the mighty Redeemer, whose own arm wrought salvation for us, and delivered us out of the hands of our spiritual enemies, that were stronger than we, by frequently attending the ordinance of the Lord's supper, which is instituted to bring this amazing affair to our remembrance, and which is to be continued for that purpose unto the second coming of Christ:

there shall no leavened bread be eaten; as they then on this very day had no other but unleavened bread to eat, so they should eat no other on this day and the six days following, in successive ages unto the coming of the Messiah.

Gill: Exo 13:4 - This day came ye out // in the month Abib

This day came ye out,.... Out of Egypt, on the fifteenth of Nisan, as the Targum of Jonathan:

in the month Abib; which signifies an ear of corn, because in this month barley was in the ear, see Exo 9:31, the Syriac version renders it, "in the month of flowers"; when the flowers were rising up out of the earth, being spring time, and a very fit time to travel in; and this is observed, not only because they might not know what month it was, in such a state of ignorance, as well as servitude, were they kept in Egypt; but as Jarchi also intimates, to point out to them the mercy and goodness of God to them, in bringing them out at such a seasonable time to travel in, when there were neither heat, nor cold, nor rain. This month answers to part of our March, and part of April.

Gill: Exo 13:5 - 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 swore unto thy fathers to give thee // a land flowing with milk and honey // that thou shalt keep this service in this month

And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Though the whole land was called the land of Canaan, yet there was one tribe or nation of them particularly so called as here, distinct from those that follow:

and the Hittites, and the Amorites, and the Hivites, and the Jebusites; there were seven nations in all, but two are here omitted, the Girgashites and Perizzites, but they are added in the Septuagint version, see Deu 7:1.

which he swore unto thy fathers to give thee; to Abraham, Isaac, and Jacob; so that they might be assured they would be brought into it, since they had both the word and oath of God for it; and which is the rather mentioned now for their encouragement, since they were at this time set forward in their journey thitherwards:

a land flowing with milk and honey; See Gill on Exo 3:8,

that thou shalt keep this service in this month; the month of Abib; that is, the following service concerning unleavened bread; it is concluded from hence by some, that those laws concerning the passover, and eating unleavened bread, and sanctifying the firstborn, did not oblige the Israelites, while in the wilderness, only when they came into the land of Canaan; and it seems pretty clear that this was the case with respect to the two latter, but not the former, since it is certain they did keep the passover in the wilderness, and were obliged to it, Num 9:1 but then it may be observed, that there is no mention there of their keeping the feast of unleavened bread, only of the passover, as here no mention is made of the feast of the passover, which, though they followed one another, were, two distinct feasts.

Gill: Exo 13:6 - Seven days shalt thou eat unleavened bread // and in the seventh day shall be a feast to the Lord

Seven days shalt thou eat unleavened bread,.... The Jews ^y gather from this place, and from Deu 16:8, that the obligation to eat unleavened bread lasted no longer than the first night of the seven days, but on the rest it was enough if they abstained from leavened bread, and it was lawful for them to eat of other food as they pleased; see Gill on Exo 12:15, but the words are very express in both places, and so in the following verse, for eating unleavened bread, as well as abstaining from leavened; and, indeed, otherwise it would not be so clear and plain a commemoration of their case and circumstances, in which they were when they came out of Egypt; this bread of affliction, as it is called, Deu 16:3 being what would put them in mind thereof:

and in the seventh day shall be a feast to the Lord; an holy convocation, in which no work was to be done, except what was necessary for preparing food to eat, see Exo 12:16.

Gill: Exo 13:7 - 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

Unleavened bread shall be eaten seven days,.... From the evening of the fourteenth day, to the evening of the twenty first, Exo 12:18, this is very express as before, that not only they were to abstain from leaven, but that they were obliged to eat unleavened bread; and as for the cakes of eggs and sugar the Jews now use, these, as Leo Modeua says ^z, are for those that are dainty and of tender stomachs and such as are sick, who eat unleavened bread also:

and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters: See Gill on Exo 12:15 and the above mentioned writer says ^a,"they begin before the passover, with all the diligence and care they can, to put away all leaven, or anything that hath had leaven in it, out of their houses, and out of their power; searching all their cupboards and bins, and cleansing the whole house and whiting it all over; and they provide themselves also of new utensils for their kitchen and table; or else they new make the old again, and scour them well; or else they have a select number of vessels set apart for the use of the passover only, that so they may be certainly assured that they use not anything during those eight days, that hath had leaven in it:''and Aben Ezra upon the place says, that the sense of it is, that the Israelites ought not to suffer any to sojourn in any place subject to them, but on this condition, that they abstain from leavened bread at the time of the passover, and this he takes to be the meaning of the phrase, "in all thy quarters or borders".

Gill: Exo 13:8 - And thou shall 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

And thou shall show thy son in that day,.... On the first of the days of the feast of unleavened bread, the reason of eating it; and this is to be shown not to a son or single child only, but by parents to all their children, sons and daughters, and even unasked, as Maimonides ^b interprets it; and so Jarchi's note is, to a son that knows not how to ask or what to ask about; see Gill on Exo 12:26, Exo 12:27,

saying, this is done because of that which the Lord did unto me, when I came forth out of Egypt: that is, this unleavened bread is eaten because of the quick and speedy deliverance of Israel out of Egypt, so that they had not time to leaven their dough.

Gill: Exo 13:9 - 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

And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes,.... These are not the words of God or of Moses to the children of Israel, but of an lsraelitish parent to his son, telling him that this feast of unleavened bread would serve the same purpose to refresh his memory with what God did for his people of old, as the tying of a thing on the hand, or placing it before the eye, is to a person to bring anything to his remembrance, to which the allusion is; the like figurative phrases may be observed in Pro 1:9, the Jews understand this literally, and hence the use of phylacteries among them, which they bind upon their left hand, and place upon their foreheads between their eyes, of which See Gill on Mat 23:5, but such a practice could be of no use to answer the end next mentioned:

that the Lord's law may be in thy mouth; for surely this cannot be taken literally, but the sense is, that being instructed by the observance of the above feast, and being taught the meaning of it, they might be able to speak of it to their children, and so transmit it from age to age to their latest posterity:

for with a strong hand hath the Lord brought thee out of Egypt; See Gill on Exo 13:3.

Gill: Exo 13:10 - Thou shall therefore keep the ordinance in his season // from year to year

Thou shall therefore keep the ordinance in his season,.... Not the ordinance of the phylacteries, as the Targum of Jonathan, but the ordinance of unleavened bread:

from year to year; every year successively, so long as in force, even unto the coming of the Messiah. It is in the Hebrew text, "from days to days" ^c; that is, either year after year, as we understand it; or else the sense is, that the feast of unleavened bread, when the season was come for keeping it, was to be observed every day for seven days running.

Gill: Exo 13:11 - 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

And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Put for all the rest of the nations:

as he sware unto thee, and to thy fathers, and shall give it thee; to them as they were in their loins, and from thence might certainly conclude it would be given them.

Gill: Exo 13:12 - That thou shalt set apart unto the Lord all that openeth the matrix // and every firstling that cometh from a beast which thou hast // the males shall be the Lord's

That thou shalt set apart unto the Lord all that openeth the matrix,.... Or "the womb", as in Exo 13:2, and this phrase, "set apart", explains the word "sanctify" there, and shows that it signifies the separating of such to the use and service of God, causing it to "pass", as the word ^d here used signifies, from a man's own power and use, to be the Lord's only:

and every firstling that cometh from a beast which thou hast; or "even every firstling" ^e, explaining what is meant by what opens the matrix or womb, even every firstborn of a beast; though Jarchi interprets it of an abortion, what comes before its time, that this also should be set apart to the Lord; this must be understood of the firstlings of clean creatures, fit for food and sacrifice, such as the firstlings of cows, sheep, and goats, Num 18:17 as distinguished from unclean ones in the following verse:

the males shall be the Lord's; which explains what sort of firstborn of man and beast were to be set apart for his use, not females, though the first that opened the womb; but males.

Gill: Exo 13:13 - And every firstling of an ass thou shalt redeem with a lamb // and if thou wilt not redeem it, then thou shall break its neck // and all the firstborn of man amongst thy children shall thou redeem

And every firstling of an ass thou shalt redeem with a lamb,.... Which was given to the priest for it; and according to the Jewish canon ^f, it might be redeemed with that only;"not with a calf, nor with an animal (a goat or a ram, as Bartenora interprets it), nor with a lamb slain, or torn to pieces.''Jarchi thinks the ass only was to be redeemed, and not the firstling of any other unclean creature, but his reasons are insufficient; all unclean creatures, as horses, camels, dogs, swine, &c. are included in it, as should seem from Num 18:15 and this is the rather particularly mentioned, because there was a greater plenty of them than of horses and camels, and because they were very useful creatures; and if these were to be redeemed, then much more those of less value, and less useful. Hence might arise the story and calumny, as some have thought, of the Jews worshipping an ass's head:

and if thou wilt not redeem it, then thou shall break its neck; cut off its head on the back of the neck with a knife or cleaver, such as butchers use, as the Misnah ^g, and its commentators, interpret it, so that the owner should have no profit by it:

and all the firstborn of man amongst thy children shall thou redeem; with the price of five shekels of the sanctuary, and within thirty days of the birth of it, Num 18:16 and these being to be redeemed as the unclean beasts were, shows that men are by nature unclean, and even the firstborn, whose names are written in heaven, the elect of God, and need redemption by the blood of the Lamb.

Gill: Exo 13:14 - And it shall be when thy son asketh thee in time to come // saying, what is this // that thou shall say unto him, by strength of hand the Lord brought us out of Egypt from the house of bondage

And it shall be when thy son asketh thee in time to come,.... Or "on the morrow" ^h, the day following such a separation of the firstborn of clean creatures, or such a redemption of the firstborn of unclean ones, and of man, or in any later time:

saying, what is this? what is the meaning of this? for what reason are such things done?

that thou shall say unto him, by strength of hand the Lord brought us out of Egypt from the house of bondage: by laying his mighty hand upon the firstborn of Egypt, and destroying them, which made the king of Egypt, and his people, willing to let Israel go; See Gill on Exo 13:3.

Gill: Exo 13:15 - 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 men, and the firstborn of beast // therefore I sacrifice to the Lord all that openeth thee matrix, being males // but all the firstborn of my children I redeem

And it came to pass, when Pharaoh would hardly let us go,.... Showed great reluctance to it, and with difficulty was prevailed upon to dismiss them:

that the Lord slew all the firstborn in the land of Egypt, both the firstborn of men, and the firstborn of beast: which he did in one night, making use of a destroying angel or angels for that purpose:

therefore I sacrifice to the Lord all that openeth thee matrix, being males; that is, the firstborn of all clean creatures, as oxen, sheep, and goats:

but all the firstborn of my children I redeem; by paying five shekels apiece to the priest for them, as before observed; and this law continues to be observed with the Jews; the manner of which, as related by Leo Modena ⁱ, is as follows,"Thirty days being expired after the birth of the child, they call a priest to them; that is to say, one that is descended of the stock of Aaron, whom the father of the child pleaseth; and so, many people being gathered together at the time appointed, the father of the child bringeth before the priest, in a bowl or basin, a good quantity of gold and silver, and then they give him the child into his arms; the priest then calling the mother of it before him, saith unto her, mistress, is this your son? she answereth, yes; then, replies he, have you never had any child before, either male or female, or have miscarried anyone? she saith unto him, no; then doth the priest say, this child is mine, as being the firstborn; then turning himself toward the father, he asketh him, whether he will redeem it or not? who answereth him, saying, see, here is gold and silver, take your own price; then saith the priest unto him, you will redeem it then? the father answereth, I will redeem it; it shall be so then, saith the priest, this child is mine as being the firstborn, as it is written, Num 18:16. I therefore take this in exchange, &c. and so he takes the sum of two French crowns, or thereabout, as he thinks good, and then delivers the child to his father and mother, and this day they make a feasting day.''This custom was used in Christ's time, and was observed with respect to him, Luk 2:27.

Gill: Exo 13:16 - And it shall be for a token upon thine head, and for frontlets between thine eyes // for by strength of hand the Lord brought us forth out of Egypt

And it shall be for a token upon thine head, and for frontlets between thine eyes,.... These laws observed concerning the setting apart the firstlings of their beasts, the redemption of the firstborn of unclean ones, and of the firstborn of men, will bring the reason of it, the destruction of the firstborn of Egypt, and the preservation of the firstborn of Israel, as fresh to remembrance as any token upon the hand, put there to bring things to mind; and it will be as easily and as clearly discerned as anything upon a man's forehead may be seen by another:

for by strength of hand the Lord brought us forth out of Egypt: which is often mentioned, that it might be observed; it being the signs and wonders which the omnipotent hand of God wrought, especially the last, which worked upon Pharaoh, to let the people of Israel go; and their posterity, in all succeeding ages, would speak of this affair as if personally concerned in it, they being then in the loins of their ancestors, and represented by them, as well as they reaped and enjoyed all the benefits of that wonderful deliverance, the possession of the land of Canaan, and the blessings of it, as well as many other privileges both of a civil and religious kind. And so Maimonides ^k says,"in every age a man is obliged to consider himself as if he in himself now went out of the bondage of Egypt, as it is said, "and he brought us forth from thence", &c.''

Gill: Exo 13:17 - 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

And it came to pass, when Pharaoh had let the people go,.... Gave them leave to depart out of Egypt, and even urged them to be gone in haste upon the death of his firstborn:

that God led them not through the way of the land of the Philistines, although that was near; the land of the Philistines was the Pentapolis, or five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, which lay between Egypt and Canaan; and their way through it to Canaan, out of Egypt, was the nearest they could go; and was, as Aben Ezra says, about ten days' journey; but Philo the Jew says ^l it was but three days' journey; and it seems, by the sons of Jacob going to and fro for corn, that it was no very long journey:

for God said: within himself, or he declared the following reason of so doing to Moses:

lest peradventure the people repent: which is said not as ignorant or doubtful, but, as Aben Ezra says, after the manner of men:

when they see war: the Philistines coming out against them to hinder their passage through their country; they being a warlike people, bold and courageous, and the Israelites, through their long servitude, of a mean, timorous, and cowardly disposition; and indeed as yet unarmed, and so very unfit to engage in war, and therefore would at once be intimidated:

and they return to Egypt; judging it more eligible to continue in their former bondage, than to fall a prey into the hands of such fierce and cruel enemies. This is the only reason mentioned for not leading them this way; but there were other secret reasons for it, which afterwards opened in Providence, as the doing that wonderful work for them, leading them through the Red sea as on dry land, and the destruction of Pharaoh and his host in it; and by being brought into a wilderness, a solitude, they would be in the fittest place to receive and attend to the body of laws given them, and where they were formed into a commonwealth and church state, previous to their entrance into, and possession of, the land of Canaan; and here also they were humbled, tried and proved, and had such instances of the power and goodness of God to them, as were sufficient to attach them to his service, and lay them under the greatest obligation to him, as well as would be of use to strengthen their faith and hope in him in future times of difficulty and distress.

Gill: Exo 13:18 - 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

But God led the people about,.... Instead of their going to the west, or northwest, towards Gaza, &c. and the Mediterranean sea, the Lord going before them in a pillar of cloud and fire, as after related, directed them to turn off to the right, between the east and south, to the southeast:

through the way of the wilderness of the Red sea: the wilderness of Etham, by the Red sea:

and the children of Israel went up harnessed out of the land of Egypt or "girt" ^m about the loins under the fifth rib; not with armour, as some ⁿ understand it, for it is not likely that they could, or that Pharaoh would suffer them to be furnished with armour, but their garments were girt about them, and so fit for travelling; or they went up "by fives" ^o, as it may be rendered, either by five in a rank, or rather in five bodies or squadrons, and so marched out, not in a disorderly and confused way, but in great order and regularity. The latter is much more reasonable to suppose, for five in a rank is too small a number for an army of 600,000 men to march in; since allowing the ranks to be but three feet asunder, and a mile to consist of about two thousand yards, the front and rear of the army would be sixty miles distant from each other ^p.

Gill: Exo 13:19 - 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

And Moses took the bones of Joseph with him,.... And his remains might well be called bones, since at such a distance from his death the flesh must be gone, and nothing but bones left; of the place where Joseph's coffin was laid; see Gill on Gen 50:26. The Jews pretend, that Moses was informed where Joseph was buried by Sarah, the daughter of Asher, who they say was living at this time ^q; and many other fables they relate concerning the manner of finding him, which are not worthy of any notice. Jarchi thinks, that the bones of all the tribes, or of the sons of Jacob, were carried with them, but that does not appear from the text; though it seems, according to Stephen's account, that they were carried over to Canaan; but then, whether immediately after their death, or at this time, and also by whom, is not certain, see Act 7:15,

for he had straitly sworn the children of Israel; his brethren; or "in swearing had caused them to swear" ^r, had given them a very strict oath, and which they had related to their children, and so from one generation to another, and thus it became known, and Moses looked upon himself and the people of Israel as bound to observe it:

saying, God will surely visit you; in a way of mercy and goodness, and bring you out of Egypt, and put you it possession of the land of Canaan:

and ye shall carry up my bones away hence with you; See Gill on Gen 50:25.

Gill: Exo 13:20 - And they took their journey from Succoth // and encamped in Etham

And they took their journey from Succoth,.... On the second day, as Jarchi observes, from their coming out of Egypt, which was the sixteenth of Nisan:

and encamped in Etham, in the edge of the wilderness which had its name from it, and was called the wilderness of Etham, Num 33:8. Etham is said to be eight miles from Succoth ^s. Josephus ^t calls Succoth Latopolis, which had its name from the fish Latus, formerly worshipped them, where, he says, Babylon was built when Cambyses destroyed Egypt, and is thought by many ^u to be the same with Troglodytis, by the Red sea; and Etham is supposed to be the Buto of Herodotus ^w, where were the temple of Apollo and Diana, and the oracle of Latona.

Gill: Exo 13:21 - 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 or night

And the Lord went before them,.... Who is called the Angel of the Lord, Exo 14:19, not a created but the uncreated Angel, the Angel of Jehovah's presence, in whom his name, nature, and perfections were, even the Word and Son of God, the Lord Christ, see 1Co 10:9 who went before the armies of Israel, as their King, Leader, and Commander:

by day in a pillar of a cloud, to lead them the way; through the Red sea, and the wilderness, at the edge of which they now were, which was untrodden, and trackless, and the way through it very difficult to find; and being a sandy desert, as soon as a path was made, it was immediately covered with sand, and to be seen no more: this cloud was not an ordinary one, but extraordinary, supernatural, and miraculous; in the superior part of it, it was in the form of a pillar, rising upwards towards heaven; in the lower part of it, it was more spread, and covered the camp of Israel; for, besides the use of it to show the way through a trackless wilderness, it was a shelter and protection from the scorching heat of the sun in a sandy desert, where there was scarce anything to screen them from it, to which the allusion is in Isa 4:5 this cloud was an emblem of Christ, who has sometimes appeared clothed with a cloud, Rev 10:1 of the obscurity of his human nature, of the fulness of grace in him, and being in the form of a pillar, of his uprightness, firmness, stability, and visibility in it; and of the use and benefit he is to his people, partly to show them the way in which they should go, by his Spirit and word, and lead them in it by his own example, whom it becomes them to follow, he being a wise, safe, and constant guide; and partly to shelter and protect them from the heat of a fiery law, from the flaming sword of justice, from the wrath of God, from the fiery darts of Satan, and from the furious persecution of wicked men, sometimes compared to the violent heat of the sun, Son 1:6.

and by night in a pillar of fire, to give them light; whenever they travelled by night, as they sometimes did, and in those hot countries it was very agreeable; and this pillar of fire gave them light when the moon shone not, and was a direction to them which way to go: sometimes it is night with the people of God, a night of darkness and desertion, of drowsiness, sleepiness, and carnal security, or of affliction and distress: Christ is the light and comfort of his people, and by his Spirit and word illuminates, guides, and directs them what to do, and where and how to walk:

to go by day or night; to direct them in their journey, whether by night or day: this was but one pillar, though Aben Ezra thinks they were two; but it may be observed they are mentioned as one, and that the pillar of cloud in the night was a cloud of darkness to the Egyptians, and gave light to the Israelites, Exo 14:19, see also Num 9:21 and it is easy to observe that what appears as a cloud or smoke in the daytime, looks like fire in the night: so when Alexander's army was on the march, as a signal,"fire was observed in the night, and smoke by day,''as says the historian ^x: nor can, this account of Moses seem incredible to the Heathens themselves, as Clemens of Alexandria observes ^y, since they relate a story somewhat similar to this, which they profess to believe; as, that when Thrasybulus brought the exile Grecians from Phyle, and willing to do it secretly, a pillar was his guide, and as he passed in the night through untrodden paths, when the moon shone not, and it was a dark winter night, a light was seen going before him, which brought them safe to Mynichia, and then left them: indeed this was not so extraordinary and miraculous, if true, as this pillar, as Bishop Patrick observes, because it was but for a night, whereas this continued all the forty years in the wilderness, until the Israelites came to Canaan's land, as follows: the Arabic geographer ^z speaks of exhalations arising out of caves at the sides of mountains, which in the daytime looked like smoke, and in the night time like fire.

Gill: Exo 13:22 - He took not away the pillar of the cloud by day // nor the pillar of fire by night, from before the people

He took not away the pillar of the cloud by day,.... It always appeared in the daytime, and was a guide and shelter:

nor the pillar of fire by night, from before the people; this continued till they came through the wilderness to the borders of the land of Canaan, when they needed it no longer, and then it left them; for when they passed over Jordan the ark went before them, Jos 3:6.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Exo 13:1

¹ sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

² tn Heb “and Yahweh spoke.”

NET Notes: Exo 13:2

¹ tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

sn Here is the central principle of the chapter – the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use.

² tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

³ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

NET Notes: Exo 13:3

¹ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

sn There is a pattern in the arrangement of vv. 3-10 and 11-16. Both sections contain commands based on the mighty deliverance as reminders of the deliverance. “With a mighty hand” occurs in vv. 3, 9, 14, 16. An explanation to the son is found in vv. 8 and 14. The emphases “sign on your hand” and “between your eyes” are part of the conclusions to both halves (vv. 9, 16).

² tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

³ tn Heb “from this” [place].

⁴ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

NET Notes: Exo 13:4

¹ tn The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

² sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

³ tn The form is the active participle, functioning verbally.

NET Notes: Exo 13:5

¹ tn Heb “and it will be when.”

² tn See notes on Exod 3:8.

³ tn The verb is וְעָבַדְתָּ (vÿ’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

⁴ tn The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

NET Notes: Exo 13:6

¹ tn Heb “Seven days.”

² tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

³ tn The phrase “there is to be” has been supplied.

NET Notes: Exo 13:7

¹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

² tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

³ tn Or “visible to you” (B. Jacob, Exodus, 366).

NET Notes: Exo 13:8

¹ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

sn A very important part of the teaching here is the manner in which the memory of the deliverance will be retained in Israel – they were to teach their children the reasons for the feast, as a binding law forever. This will remind the nation of its duties to Yahweh in gratitude for the great deliverance.

² tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

³ tn “it is” has been supplied.

⁴ tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).

NET Notes: Exo 13:9

¹ sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.

² tn That is, this ceremony.

³ tn Heb “for a sign.”

⁴ tn Heb “for a memorial.”

⁵ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

sn That these festivals and consecrations were to be signs and memorials is akin to the expressions used in the book of Proverbs (Prov 3:3, “bind them around your neck…write them on your heart”). The people were to use the festivals as outward and visible tokens to remind them to obey what the Law required.

⁶ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

⁷ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

⁸ tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.

NET Notes: Exo 13:10

¹ tn The form is a perfect tense with the vav (ו) consecutive, functioning as the equivalent of an imperfect of instruction or injunction.

² tn Or “every year,” or “year after year.”

NET Notes: Exo 13:11

¹ tn Heb “and it will be when Yahweh brings (will bring) you.”

² sn The name “the Canaanite” (and so collective for “Canaanites”) is occasionally used to summarize all the list of Canaanitish tribes that lived in the land.

³ tn The verb וּנְתָנָהּ (unÿtanah) is the Qal perfect with the vav (ו) consecutive; this is in sequence to the preceding verb, and forms part of the protasis, the temporal clause. The main clause is the instruction in the next verse.

NET Notes: Exo 13:12

¹ tn The unusual choice of words in this passage reflects the connection with the deliverance of the firstborn in the exodus when the Lord passed over the Israelites (12:12, 23). Here the Law said, “you will cause to pass over (וְהַעֲבַרְתָּ, vÿha’avarta) to Yahweh.” The Hiphil perfect with the vav (ו) provides the main clause after the temporal clauses. Yahweh here claimed the firstborn as his own. The remarkable thing about this is that Yahweh did not keep the firstborn that was dedicated to him, but allowed the child to be redeemed by his father. It was an acknowledgment that the life of the child belonged to God as the one redeemed from death, and that the child represented the family. Thus, the observance referred to the dedication of all the redeemed to God.

sn It was once assumed by some scholars that child sacrifice lay behind this text in the earlier days, but that the priests and prophets removed those themes. Apart from the fact that there is absolutely no evidence for anything like that, the Law forbade child sacrifice, and always used child sacrifice as the sample of what not to do in conformity with the pagans (e.g., Deut 12:31). Besides, how absurd would it be for Yahweh to redeem the firstborn from death and then ask Israel to kill them. See further B. Jacob, Exodus, 371.

² tn Heb “every opener of a womb,” that is, the firstborn from every womb.

³ tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.”

⁴ tn Heb “that is to you.” The preposition expresses possession.

⁵ tn The Hebrew text simply has “the males to Yahweh.” It indicates that the Lord must have them, or they belong to the Lord.

NET Notes: Exo 13:13

¹ tn Heb “and every opener [of a womb].”

² tn The verb תִּפְדֶּה (tifdeh), the instructional imperfect, refers to the idea of redemption by paying a cost. This word is used regularly of redeeming a person, or an animal, from death or servitude (S. R. Driver, Exodus, 109).

³ tn The conditional clause uses an imperfect tense; this is followed by a perfect tense with the vav consecutive providing the obligation or instruction. The owner might not redeem the donkey, but if he did not, he could not keep it, he had to kill it by breaking its neck (so either a lamb for it, or the donkey itself). The donkey could not be killed by shedding blood because that would make it a sacrifice, and that was not possible with this kind of animal. See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1977): 1-15.

⁴ tn Heb “and every firstborn of man among your sons.” The addition of “man” is clearly meant to distinguish firstborn humans from animals.

sn One was to sacrifice the firstborn animals to Yahweh, but the children were to be redeemed by their fathers. The redemption price was five shekels (Num 18:15-16).

NET Notes: Exo 13:14

¹ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

² tn Heb “tomorrow.”

³ tn Heb “and it will be when your son will ask you.”

⁴ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

⁵ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

⁶ tn Heb “house of slaves.”

NET Notes: Exo 13:15

¹ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

² tn The text uses “man” and “beast.”

³ tn The form is the active participle.

NET Notes: Exo 13:16

¹ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).

² sn The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, “You are not your own, for you were bought with a price, therefore, glorify God” (1 Cor 6:20). Here too the truths of God’s great redemption must be learned well and retained well from generation to generation.

NET Notes: Exo 13:17

¹ sn This short section (vv. 17-22) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh – but this leading is manifested in a unique, supernatural way – unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).

² tn The construction for this temporal clause is the temporal indicator with the vav (ו) consecutive, the Piel infinitive construct with a preposition, and then the subjective genitive “Pharaoh.”

³ sn The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.

⁴ tn The word “way” is an adverbial accusative, providing the location for the verb “lead”; it is in construct so that “land of the Philistines” is a genitive of either indirect object (“to the land”) or location (“in” or “through” the land).

⁵ sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times, 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.

⁶ tn The particle כִּי (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, §448).

⁷ tn Or “thought.”

⁸ tn Before a clause this conjunction פֶּן (pen) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 75-76, §461). It may be translated “lest, else,” or “what if.”

⁹ tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets.

¹⁰ tn Heb “see.”

NET Notes: Exo 13:18

¹ tn The Hebrew term יַם־סוּף (Yam Suf) cannot be a genitive (“wilderness of the Red Sea”) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to “the wilderness” – the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).

sn The translation of this name as “Red Sea” comes from the sea’s Greek name in the LXX and elsewhere. The Red Sea on today’s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and the Gulf of Aqaba (see Deut 1:1; 1 Kgs 9:26). The name “Sea of Reeds” in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word סוּף a word for reedy water plants (Exod 2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suph as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Lake Menzaleh has always been deep enough to preclude passage on foot (E. H. Merrill, Kingdom of Priests, 66). Among the many sources dealing with the geography, see B. F. Batto, “The Reed Sea: Requiescat in Pace,” JBL 102 (1983): 27-35; M. Waxman, “I Miss the Red Sea,” Conservative Judaism 18 (1963): 35-44; G. Coats, “The Sea Tradition in the Wilderness Theme: A Review,” JSOT 12 (1979): 2-8; and K. A. Kitchen, On the Reliability of the Old Testament, 261-63.

² tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”

NET Notes: Exo 13:19

¹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

² tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.

³ sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.

⁴ tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).

NET Notes: Exo 13:21

¹ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

² tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

³ tn These are adverbial accusatives of time.

NET Notes: Exo 13:22

¹ sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.

Geneva Bible: Exo 13:3

And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of ^{( a )} bondage; for by strength of hand the LORD brought you out from this [place]: there shall no leavened bread be ^{( b )} eaten.

^{( a )} Where they were in most cruel slavery.

^{( b )} To signify that they did not have time to leaven their bread.

Geneva Bible: Exo 13:4

This day came ye out in the month ^{( c )} Abib.

^{( c )} Containing part of March and part of April, when corn began to ripen in that country.

Geneva Bible: Exo 13:6

Seven days thou shalt eat unleavened bread, and in the ^{( d )} seventh day [shall be] a feast to the LORD.

^{( d )} Both the seventh and the first day were holy, as in (Exo 12:16).

Geneva Bible: Exo 13:8

And thou shalt shew thy son ^{( e )} in that day, saying, [This is done] because of that [which] the LORD did unto me when I came forth out of Egypt.

^{( e )} When you celebrate the feast of unleavened bread.

Geneva Bible: Exo 13:9

And it shall be for a sign unto thee ^{( f )} 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.

^{( f )} You will constantly remember it, as you would of a thing that is in your hand, or before your eyes.

Geneva Bible: Exo 13:13

And every firstling of an ^{( g )} 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 ^{( h )} redeem.

^{( g )} This is also understood about the horse and other beasts which were not offered in sacrifice.

^{( h )} By offering a clean beast in sacrifice; (Lev 12:6).

Geneva Bible: Exo 13:17

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 ^{( i )} see war, and they return to Egypt:

^{( i )} Which the Philistines would have made against them by blocking their passage.

Geneva Bible: Exo 13:18

But God led the people about, [through] the way of the wilderness of the Red sea: and the children of Israel went up ^{( k )} harnessed out of the land of Egypt.

^{( k )} That is, not secretly but openly and as the word signifies, set in order by five and five.

Geneva Bible: Exo 13:21

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

^{( l )} To defend them from the heat of the sun.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Exo 13:9 - Thought, Deed, Word

Exodus 13:9

The question may be asked, whether this command is to be taken metaphorically or literally. No doubt the remembrance of the great deliverance was intrusted to acts. Besides the annual Passover feasts, inscriptions on the door-posts and fringes on the dress were appointed for this purpose. And the Jews from a very early period, certainly before our Lord's time, wore phylacteries fastened, as this and other places prescribe, on the left arm and on the forehead, and alleged these words as the commandment which they therein obeyed. But it seems more probable that the meaning is metaphorical, and that what is enjoined is rather a constant remembrance of the great deliverance, and a constant regulation of the practical life by it. For what is it that is to be a sign'? It is the Passover feast. And the therefore' of the next verse seems to say that keeping this ordinance in its season is the fulfillment of this precept. Besides, the expression for a sign,' for a memorial,' may just as well mean it shall serve as,' or it shall be like,' as you shall wear.' So I think we must say that this is a figure, not a fact; the enjoining of an object for thought and a motive for life, not of a formal observance. And it is very characteristic of the Jew, and of the universal tendency to harden and lower religion into outward rites, that a command so wide and profound was supposed to be kept by fastening little boxes with four slips of parchment containing extracts from the Pentateuch on arm and forehead. Jewish rabbis are not the only people who treat God's law like that. Even if literal, the injunction is for the purpose of remembering. Taking that meaning, then, the text sets forth principles that apply quite as much to us. You will observe hand,' eyes,' mouth'; the symbols of practice, knowledge, expression; work, thought, and word. Observe also that there is a slight change in construction in the three clauses; the two former are to be done in order that the latter may come to pass. Then the memorial of the great deliverance is to be on the hand' and before the eyes,' in order that the Lord's law' may be in the mouth.' Keeping these points in view--

I. God's Great Deliverance Should Be Constantly Before Our Thoughts.

It is more than an accident that both Judaism and Christianity should begin with a great act of deliverance; that that act of deliverance should constitute a community, and that a memorial rite should be the center of the ritual of both. The Lord's Supper historically took the place of the Passover. It was instituted at the Passover and instead of it. It is precisely the same in design, a memorial feast appointed to keep up the vivid remembrance of the historical fact to which redemption is traced; and not only to keep up its remembrance, but to proclaim the importance of extending that remembrance through all life.

Notice the peculiarity of both the Jewish and the Christian rite, that the center point of both is a historical fact, a redeeming act. Judaism and Christianity are the only religions in regard to which this is true to anything like the same extent or in the same way. Christianity as a revelation is not so much the utterance in words of great religious thoughts as the history of a life and a death, a fact wrought upon the earth, which is at once the means of revelation and the means of redemption. This is a feature unshared by other religions.

This characteristic determines the principal object of our religious thought. The true object for religious thought is Christ, and His life and death.

All religious truth flows from and is wrapped up in that: e.g. theology, or the nature of God; anthropology, or the nature of man; soteriology, morality, etc. All truth for the individual and for the race has its source in God's great redeeming act. Religious emotion is best fed at this source, e.g. thankfulness, wonder, love: all these transcendent feelings which are melted together in adoration. Here is where they are kindled. You cannot pump them up, or bring them into existence by willing, or scourge yourself into them, any more than you can make a seed grow by pulling at the germ with a pair of pincers, but this gives the warmth and moisture which make it germinate.

The clear perception of this truth is valuable, as correcting false tendencies in religion, e.g. the tendency to be much occupied with the derived truths, and to think of them almost to the exclusion of the great fact from which they come; the tendency to substitute melancholy self-inspection for objective facts; the tendency to run out into mere feeling.

The command requires of us a habitual occupation of mind with the great deliverance.

And the habitual presence of this thought will be best secured by specific times of occupation with it. Let every Christian practice the habit of meditation, which in an age of so many books, newspapers, and the distractions of our busy modern life, is apt to become obsolete.

II. The Great Deliverance Is To Be Ever Present In Practical Life.

The hand' is clearly the seat and home of power and practical effort. So the remembrance is to be present and to preside over our practical work.

How it is fitted to do so.

(a) It gives the law for all our activity.

The pattern. The death as well as the life of Christ teaches us what we ought to be.

The motive. He died for me! Shall I not serve Him who redeemed me?

(b) That remembered deliverance arms us against temptations, and lifts us above sinking into sin.

How Messed such a life would be! How victorious over the small motives that rule one's life, the deadening influence of routine, the duties that are felt to be overwhelmingly great and those that are felt to be wearisomely and monotonously small I How this unity of motive would give unity to life and simplify its problems! How it would free us from many a perplexity I There are so many things that seem doubtful because we de sot bring the test of the highest motive to bear on them. Complications would fall away when we only wished to know and be like Christ. Many a tempting amusement, or occupation, or speculation would start up in its own shape when this Ithuriel spear touched it. How it would save from distractions! How strong it would make us, like a belt round the waist bracing the muscles tighter! This one thing I do' is always a strengthening principle.

How far is this possible? Not absolutely, but we may approximate very closely and indefinitely towards it. For there is the possibility of such thought blending with common motives, like a finer perfume in the scentless air, or some richer elixir in a cup. There is the possibility of its doing to other motives what light does to landscape when a sudden sunbeam gleams across the plain, and everything leaps into increased depth of color. Let us try more and more to rescue life from the slavery of habit and the distractions of all these smaller forces, and to bring it into the greatness and power of submission to the dominion of this sovereign, unifying motive. Our lives would thus be greatened and strengthened, even as Germany and Italy have been, by being delivered from a rabble of petty dukes and brought under the sway of one emperor or king. Let us try to approach nearer and nearer to the fusion of action and contemplation, and to the blending with all other motives of this supreme one.

This command supplies us with an easily applied and effective test. Is there any place where you cannot take it, any act which you feel it would be impossible to do for His sake? Avoid such. Where the safety-lamp burns blue and goes out, is no place for you.

It is a beautiful thought that Jesus does for us what we are thus commanded to do for Him. The high priest bore the names of the tribes on his shoulders and in his heart. I have graven thee on the palms of my hands.' We bear Him in our hands and in our hearts.' I bear in my body the marks of the Lord Jesus.'

III. The Great Deliverance Is To Be Ever On Our Lips.

The three regions here named are the inward thought, the outward practice, and the testimony of the lips. Note that that testimony is a consequence of thought and practice.

1. The purpose of the deliverance is to make' prophets of His law.' Such was the divine intention as to Israel. Such is God's purpose as to all Christians. The very meaning of redemption is there. He has opened our lips' that we should show forth His praise.' He has regard to His own name.' He desires to make us vocal, for the same purpose for which a man strings a harp, to bring sweet music out of it. Words of testimony are a form of love.

2. The other two are incomplete without this vocal testimony.

3. The utterance of the lips, to be worth anything, must rest on and follow the other two. How noble, then, and blessed, how strong and calm and simple our lives would be, if we bad this for the one great object of our thoughts, of our practical endeavor, of our words, if all our being was sustained, impelled, made vocal, by one thought, one love!

O my brother, see to it that you give yourself to Him. That great Light will gladden your eyes, will guide your activity, and, like the sunrise striking Memnon's voiceless, stony lips, will bring music. Thought will have one boundless home of many mansions.' Work will have one law, one motive, its consecration and strength; and as in some solemn procession, all our steps and all our movements will keep time to the music of our praise to Him who loved us.'

MHCC: Exo 13:1-10

In remembrance of the destruction of the first-born of Egypt, both of man and of beast, and the deliverance of the Israelites out of bondage, the first-born males of the Israelites were set apart to the Lord. By this was set before them, that their lives were preserved through the ransom of the atonement, which in due time was to be made for sin. They were also to consider their lives, thus ransomed from death, as now to be consecrated to the service of God. The parents were not to look upon themselves as having any right in their first-born, till they solemnly presented them to God, and allowed his title to them. That which is, by special mercy, spared to us, should be applied to God's honour; at least, some grateful acknowledgment, in works of piety and charity, should be made. The remembrance of their coming out of Egypt must be kept up every year. The day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The Scripture tells us not expressly what day of the year Christ rose, but it states particularly what day of the week it was; as the more valuable deliverance, it should be remembered weekly. The Israelites must keep the feast of unleavened bread. Under the gospel, we must not only remember Christ, but observe his holy supper. Do this in remembrance of him. Also care must be taken to teach children the knowledge of God. Here is an old law for catechising. It is of great use to acquaint children betimes with the histories of the Bible. And those who have God's law in their heart should have it in their mouth, and often speak of it, to affect themselves, and to teach others.

MHCC: Exo 13:11-16

The firstlings of beast not used in sacrifice, were to be changed for others so used, or they were to be destroyed. Our souls are forfeited to God's justice, and unless ransomed by the sacrifice of Christ, will certainly perish. These institutions would continually remind them of their duty, to love and serve the Lord. In like manner, baptism and the Lord's supper, if explained and attended to, would remind us, and give us occasion to remind one another of our profession and duty.

MHCC: Exo 13:17-20

There were two ways from Egypt to Canaan. One was only a few days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel. The Egyptians were to be drowned in the Red sea; the Israelites were to be humbled and proved in the wilderness. God's way is the right way, though it seems about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. The Philistines were powerful enemies; it was needful that the Israelites should be prepared for the wars of Canaan, by passing through the difficulties of the wilderness. Thus God proportions his people's trials to their strength, 1Co 10:13. They went up in good order. They went up in five in a rank, some; in five bands, so others, which it seems rather to their faith and hope, that God would bring them to Canaan, in expectation of which they carried these bones with them while in the desert.

MHCC: Exo 13:21-22

The Lord went before them in a pillar, or appearance of the Divine Majesty. Christ was with the church in the wilderness, 1Co 10:9. Those whom God brings into a wilderness, he will not leave nor lose there, but will take care to lead them through it. It was great satisfaction to Moses and the pious Israelites, to be sure that they were under Divine guidance. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be sure that the Lord goes before them, though they cannot see it with their eyes: we must now live by faith. When Israel marched, this pillar went before, and pointed out the place of encampment, as Divine Wisdom saw fit. It sheltered by day from the heat, and gave light by night. The Bible is a light to our feet, a lantern to our paths, with which the Saviour's love has provided us. It testifies of Christ. It is to us like the pillar to the Israelites. Listen to that voice which cries, I am the Light of the world; he that followeth me shall not walk in darkness, but shall have the Light of life, Joh 8:12. Jesus Christ alone, as shown in the Bible, and as the Holy Spirit, in answer to prayer, recommends him to the soul, is the Way, the Truth, and the Life, Joh 14:6.

Matthew Henry: Exo 13:1-10

Care is here taken to perpetuate the remembrance,

I. Of the preservation of Israel's firstborn, when the firstborn of the Egyptians were slain. In memory of that distinguishing favour, and in gratitude for it, the firstborn, in all ages, were to be consecrated to God, as his peculiars (Exo 13:2), and to be redeemed, Exo 13:13. God, who by the right of creation is proprietor and sovereign of all the creatures, here lays claim in particular to the firstborn of the Israelites, by right of protection: Sanctify to me all the firstborn. The parents were not to look upon themselves as interested in their firstborn, till they had first solemnly presented them to God, recognized his title to them, and received them back, at a certain rate, from him again. Note, 1. That which is by special distinguishing mercy spared to us should be in a peculiar manner dedicated to God's honour; at least some grateful acknowledgment, in works of piety and charity, should be made, when our lives, or the lives of our children, have been given us for a prey. 2. God, who is the first and best, should have the first and best, and to him we should resign that which is most dear to us, and most valuable. The firstborn were the joy and hope of their families. Therefore they shall be mine, says God. By this is will appear that we love God best (as we ought) if we are willing to part with that to him which we love best in this world. 3. It is the church of the firstborn that is sanctified to God, Heb 12:23. Christ it the firstborn among many brethren (Rom 8:29), and, by virtue of their union with him, all that are born again, and born from above, are accounted as firstborn. There is an excellency of dignity and power belonging to them; and, if children, then heirs.

II. The remembrance of their coming out of Egypt must also be perpetuated: " Remember this day, Exo 13:3. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod."Thus the day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The scripture tells us not expressly what day of the year Christ rose (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly), but very particularly what day of the week it was, plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered weekly. Remember it, for by strength of hand the Lord brought you out. Note, The more of God and his power appears in any deliverance, the more memorable it is. Now, that it might be remembered,

1. They must be sure to keep the feast of unleavened bread, Exo 13:5-7. It was not enough that they remembered it, but they must celebrate the memorial of it in that way which God had appointed, and use the instituted means of preserving the remembrance of it. So, under the gospel, we must not only remember Christ, but do this in remembrance of him. Observe, How strict the prohibition of leaven is (Exo 13:7); not only no leaven must be eaten, but none must be seen, no, not in all their quarters. Accordingly, the Jews' usage was, before the feast of the passover, to cast all the leavened bread out of their houses: they burnt it, or buried it, or broke it small and scattered it in the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The care and strictness enjoined in this matter were designed, (1.) To make the feast the more solemn, and consequently the more taken notice of by their children, who would ask, "Why is so much ado made?"(2.) To teach us how solicitous we should be to put away from us all sin, 1Co 5:7.

2. They must instruct their children in the meaning of it, and relate to them the story of their deliverance out of Egypt, Exo 13:8. Note, (1.) Care must be taken betimes to instruct children in the knowledge of God. Here is an ancient law for catechising. (2.) It is particularly of great use to acquaint children betimes with the stories of the scripture, and to make them familiar to them. (3.) It is a debt we owe to the honour of God, and to the benefit of our children's souls, to tell them of the great works God has done for his church, both those which we have seen with our eyes done in our day and which we have heard with our ears and our fathers have told us: Thou shalt show thy son in that day (the day of the feast) these things. When they were celebrating the ordinance, they must explain it. Every thing is beautiful in its season. The passover is appointed for a sign, and for a memorial, that the Lord's law may be in thy mouth. Note, We must retain the remembrance of God's works, that we may remain under the influence of God's law. And those that have God's law in their heart should have it in their mouth, and be often speaking of it, the more to affect themselves and to instruct others.

Matthew Henry: Exo 13:11-16

Here we have,

I. Further directions concerning the dedicating of their firstborn to God. 1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts - calves, lambs, and kids - if males, were to be sacrificed, Exo 22:30; Num 18:17, Num 18:18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, Exo 13:11, Exo 13:13. 2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law (Num 18:16) at five sheckles. We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the firstborn. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. Who can bring a clean thing out of an unclean?

II. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them (Exo 13:14-16) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, 1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family-instruction must first be broken up. 2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it. 3. It must be observed how often it is said in this chapter that by strength of hand (Exo 13:3, Exo 13:14, Exo 13:16), with a strong hand (Exo 13:9), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance not by might nor power (Zec 4:6), not by such visible displays of his power as that recorded here. 4. Their posterity that should be born in Canaan are directed to say, The Lord brought us out of Egypt, Exo 13:14, Exo 13:16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.

Matthew Henry: Exo 13:17-22

Here is, I. The choice God made of their way, Exo 13:17, Exo 13:18. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer 10:23. He may devise his way, and design it; but, after all, it is God that directs his steps, Pro 16:9. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, Exo 13:18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, Deu 8:2. God had given it to Moses for a sign (Exo 3:12), You shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said (Deu 32:10), He led them about, some hundreds of miles about, and yet (Psa 107:7), He led them forth by the right way. God's way is the right way, though it seem about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, Exo 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, 1Co 10:13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu 32:11), teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file: they went up harnessed, Exo 13:18. They went up by five in a rank (so some), in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them (Exo 13:19), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan (Act 7:16), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the (Gen 50:25, Gen 50:26), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, "Joseph's bones must rest at last, and then we shall."Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. I have said, You are gods; it was said so to Moses expressly (Exo 7:1); but you shall die like men.

II. Here is the guidance they were blessed with in the way: The Lord went before them in a pillar, Exo 13:21, Exo 13:22. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough; but now that they had come to the edge of the wilderness (Exo 13:20) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind, and faithful: The Lord went before them, the shechinah (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1Co 10:9. Now their King passed before them, even the Lord on the head of them, Mic 2:13. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith. 1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are those that have not seen and yet have believed God's gracious presence with them, according to his promise. 2. They had sensible effects of God's going before them in this pillar. For, (1.) It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting. (2.) It sheltered them by day from the heat, which, at some times of the year, was extreme. (3.) It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful.

III. These were constant standing miracles (Exo 13:22): He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, Neh 9:19; Psa 78:14. There was something spiritual in this pillar of cloud and fire. 1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, 1Co 10:2. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2. Some make this cloud a type f Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him (Rev 10:1) clothed with a cloud, and his feet as pillars of fire. Christ is our way, the light of our way and the guide of it. 3. It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he neither slumbers nor sleeps, Psa 121:4; Isa 27:3. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa 4:5, Isa 4:6. Nay, every Israelite indeed is hidden under the shadow of God's wings (Psa 17:8); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel! who is like unto thee, O people?

Keil-Delitzsch: Exo 13:1-16

Sanctification of the first-born, and Promulgation of the Law for the Feast of Mazzoth. - Exo 13:1, Exo 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. Exo 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 (Exo 12:15.), and the communication of that appointment to the people was all that remained to be mentioned here.

Exo 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 (Exo 13:12): כּל is placed like an adjective after the noun, as in Num 8:16, כּל בּכור for בּכור־כּל , διανοῖγον πᾶσαν μήτραν for πᾶν διανοῖγον μήτραν (Exo 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 Num 3:13 and Num 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 (Exo 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 Num 8:12.

Exo 13:3-7

The directions as to the seven days' feast of unleavened bread (Exo 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 Exo 13:3, Egypt is called a " slave-house, "inasmuch as Israel was employed in slave-labour there, and treated as a slave population (cf. Exo 20:2; Deu 5:6; Deu 6:12, etc.). יד הזק " strength of hand, "in Exo 13:3, Exo 13:14, and Exo 13:16, is more emphatic than the more usual חזקה יד (Exo 3:19, etc.). - On Exo 13:5, see Exo 3:8, and Exo 12:25. In Exo 13:6, the term " feast to Jehovah "points to the keeping of the seventh day by a holy convocation and the suspension of work (Exo 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 .

Exo 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 Exo 12:26-27.

Exo 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 Deu 6:8 and Deu 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 (Deu 6:7; Deu 11:19), but by the reception of it into the heart and its continual fulfilment. (See also Exo 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.

Exo 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. Jdg 11:40; Jdg 21:19; 1Sa 1:3; 1Sa 2:19).

Exo 13:11-14

In Exo 13:11-16, Moses communicated to the people the law briefly noticed in Exo 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. Lev 18:21). In "all that openeth the womb"the first-born of both man and beast are included (Exo 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, Num 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 (Exo 13:15, and Num 18:17). This law is still further explained in Exo 22:29, where it is stated that the sacrificing was not to take place till the eighth day after the birth; and in Deu 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 Exo 12:3); and if not redeemed, it was to be killed. ערף : from ערף the nape, to break the neck (Deu 21:4, Deu 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 (Num 3:47; Num 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 Exo 13:14, see Exo 12:26. מחר : to-morrow , for the future generally, as in Gen 30:33. מה־זאת : what does this mean? quid sibi vult hoc praeceptum ac primogenitura ( Jonathan ).

Exo 13:15-16

לשׁלּחנוּ הקשׁה : "he made hard"(sc., his heart, cf. Exo 7:3) "to let us go."The sanctification of the first-born is enforced in Exo 13:16 in the same terms as the keeping of the feast of Mazzoth in Exo 13:9, with this exception, that instead of לזכרון we have לטוטפת , as in Deu 6:8, and Deu 11:18. The word טוטפת signifies neither amulet nor στίγματα , but "binding"or headbands, as is evident from the Chaldee טוטפא armlet (2Sa 1:10), טוטפתּא tiara (Est 8:15; Eze 24:17, Eze 24:23). This command was interpreted literally by the Talmudists, and the use of tephillim , phylacteries (Mat 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 Deu 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 Deu 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 Pro 3:3, "Bind them (the commandments) about thy neck; write them upon the tables of thine heart"(cf. Pro 3:21, Pro 3:22, Exo 4:21; Exo 6:21-22; Exo 7:3).

Keil-Delitzsch: Exo 13:17-19

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 Exo 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 Exo 13:18, Exo 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 Jos 1:14; Jos 4:12, with חלוּצים in Num 32:30, Num 32:32; Deu 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."

Keil-Delitzsch: Exo 13:20

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 Num 33:8, and the desert of Shur ( Jifar , see Gen 16:7) in Exo 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.

Keil-Delitzsch: Exo 13:21-22

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 Exo 13:17, Exo 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 Exo 13:21, Exo 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 (Exo 40:34.; Num 9:15., Exo 10:11-12, cf. Exo 17:7), the cloud is invariably referred to, with the definite article, as something already known, so that all these passages refer to Exo 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 (Exo 14:24); for even when shining in the dark, it is still called the pillar of cloud (Exo 14:19), or the cloud (Num 9:21); so that it was a cloud with a dark side and a bright one, causing darkness and also lighting the night (Exo 14:20), or "a cloud, and fire in it by night"(Exo 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 , Num 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"(Exo 16:10; Exo 40:34; Num 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 (Exo 19:16, Exo 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 (Isa 4:5-6; Isa 49:10; Psa 91:5-6; Psa 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 (Psa 27:1., Psa 91:5-6); but which also threatened sudden destruction to those who murmured against God (Num 17:10), and sent out a devouring fire against the rebels and consumed them (Lev 10:2; Num 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 ) revelatur ) 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 (2Ch 6:1; 1Ti 6:16), as true that He can be found as that He must always be sought.")

Exo 13:22

This sign of the presence of God did not depart from Israel so long as the people continued in the wilderness.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 12:1--13:17

C. God's redemption of His people 12:1-13:16

Scholars differ in their opinions as to when Israel actually became a nation. Many have made a strong case for commencing national existence with the institution of the Passover that this section records.¹⁹⁶

". . . properly understood, the Exodus also is precisely the event and the moment that coincides with the historical expression of God's election of Israel. The choice of Israel as the special people of Yahweh occurred not at Sinai but in the land of Goshen. The Exodus was the elective event; Sinai was its covenant formalization."¹⁹⁷

God gave the Israelites a national calendar that set them apart from other nations (v. 2). They also received instructions for two national feasts that they were to perpetuate forever thereafter (vv. 14, 17, 24). Also Moses revealed and explained the event that resulted in their separation from Egypt here.

Constable: Exo 13:1-16

5. The sanctification of the first-born 13:1-16

This section is somewhat repetitive, but the emphasis is on the Lord's right to the first-born in Israel and how the Israelites were to acknowledge that right. The repetition stresses its importance.

13:1-2 "Every" refers to the first-born males only (v. 2). This is clear from the Hebrew word used and the context (vv. 12, 13).

13:3-10 The Passover ("it," cf. v. 3) was to be a sign to the Israelites of God's powerful work for them.

13:11-16 The dedication of every first-born Israelite male baby was to take place after the nation had entered the Promised Land (vv. 5, 11-12). This was to be a memorial of God's redemption from Egyptian slavery, as were the feasts of Passover and Unleavened Bread (cf. 12:14). However, God took the Levites for His special possession in place of the first-born. This happened at Mt. Sinai (Num. 3:12-13). Consequently this dedication never took place, but the Israelites did circumcise their sons and observe the Passover when they first entered the Promised Land (Josh. 5:4-7).

God may or may not have intended that the Jews should literally wear the "phylacteries" (lit. frontlet-bands, or head-bands, v. 16).

"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 Prov. iii. 3, Bind them (the commandments) about thy neck; write them upon the tables of thine heart' (cf. vers. 21, 22, iv. 21, vi. 21, 22, vii. 3)."²²⁹

"For two thousand years and more, observant Jews have taken those passages literally. The paragraphs that form their contexts (Exod. 13:1-10; 13:11-16; Deut. 6:4-9; 11:13-21) are written on four strips of parchment and placed in two small leather boxes, one of which the pious Jewish man straps on his forehead and the other on his left arm before he says his morning prayers. The practice may have originated as early as the period following the exile to Babylon in 586 B.C.

"It hardly needs to be said that there is nothing inherently wrong with such a custom. The boxes, called phylacteries' are mentioned in Matthew 23:5, where Jesus criticizes a certain group of Pharisees and teachers of the law for wearing them. Our Lord, however, condemns not the practice as such but the ostentatious use of wide' phylacteries as part of a general statement about those who flaunt their religiosity in public: Everything they do is done for men to see.'

"But although the proper and modest use of phylacteries might be spiritually legitimate, it is probably best to understand the references from Exodus and Deuteronomy as figures of speech, since similar statements are found elsewhere in the Old Testament."²³⁰

Constable: Exo 13:17--15:22

D. God's completion of Israel's liberation 13:17-15:21

The Israelites now began their migration from Goshen to Canaan.

Constable: Exo 13:17-22

1. The journey from Succoth to Etham 13:17-22

"The way of the land of the Philistines" refers to the most northern of three routes travelers took from Egypt to Canaan (v. 17). The others lay farther south. The Egyptians had heavily fortified this caravan route, also called the Via Maris (the way of the sea). The Egyptians would have engaged Israel in battle had the chosen people gone that way.

The people marched in an orderly fashion (v. 18). This is the meaning of "martial array." Moses had not yet organized them as an army.

Succoth was evidently north and west of the Bitter Lakes (v. 20). Today the Suez Canal connects the Red Sea with the Mediterranean by way of the Bitter Lakes. Archaeologists have not yet identified certainly the sites referred to here such as Succoth and Etham as well as many of those mentioned in the records of the Israelites' journey (e.g., Num. 33). Consequently it is virtually impossible to pin down their exact locations. Many of these sites were nothing more than stopping points or oases. They were not established towns. Kaiser wrote concerning their locations, "Everyone is guessing!"²³¹

The wilderness referred to in this verse would have been the wilderness of Shur located to the east of the Nile delta.

There was only one cloudy pillar (v. 21; cf. 14:24).²³²

"Like the burning bush (3:2), the pillar was the visible symbol of God's presence among His people. The Lord Himself was in the pillar (13:21; 14:24) and often spoke to the people from it ([chs. 19-20; ] Num. 12:5-6; Deut. 31:15-16; Ps. 99:6-7). The later hymn-writers of Israel fondly remembered it (Pss. 78:14; 105:39). A similar cloud of smoke came to represent the glory of the Lord in the sanctuary throughout much of Israel's history (Exod. 40:34-35; 1 Kings 8:10-11; Isa. 4:5; 6:3-4)."²³³

The pillar of cloud and fire remained over the Israelites until they entered Canaan under Joshua's leadership (v. 22). Perhaps it appeared as Meyer imagined it.

"When the excessive heat made it necessary for Israel to march at night, the light of the Fiery Pillar was enough to light the way: and when in the day the scorching glare of the sun was blinding, the cloud spread itself abroad like a great umbrella, so that the women and children could travel in comparative comfort [cf. Ps. 84:11]."²³⁴

Guzik: Exo 13:1-22 - God's Instruction to Israel upon Their Departure

Exodus 13 - God's Instruction to Israel upon Their Departure

A. Instructions for a new nation.

1. (1-2) The firstborn belongs to God.

Then the LORD spoke to Moses, saying, "Consecrate to Me all the firstborn, whatever opens the womb among the children of Israel, both of man and beast; it is Mine."

a. Consecrate to Me: The idea is that the firstborn was to be set apart to God, whether of man or beast - the firstborn belonged to God.

b. It is Mine: This was for three reasons. First, because Israel was God's firstborn (Exodus 4:22), and this honored that fact. Second, because the firstborn was thought to be the best, and the best was always given to God. Finally, as a reminder to all generations of when God redeemed Israel, His firstborn.

2. (3-7) The feast of Unleavened Bread.

And Moses said to the people: "Remember this day in which you went out of Egypt, out of the house of bondage; for by strength of hand the LORD brought you out of this place. No leavened bread shall be eaten. On this day you are going out, in the month Abib. And it shall be, when the LORD brings you into the land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites, 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. Seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the LORD. Unleavened bread shall be eaten seven days. And no leavened bread shall be seen among you, nor shall leaven be seen among you in all your quarters."

a. Seven days you shall eat unleavened bread: The purity of the feast of Unleavened Bread followed upon the blood-deliverance of Passover. This illustrates the principle that we can only walk in purity before the LORD after the blood-deliverance at the cross.

b. And on the seventh day there shall be a feast to the LORD: At the same time, the days of Unleavened Bread were not joyless. The time began and ended with a feast - a party. A walk of purity in the LORD is a life filled with joy.

3. (8-10) Remember to tell your children why you do these things.

"And you shall tell your son in that day, saying, 'This is done because of what the LORD did for me when I came up from Egypt.' It shall be as a sign to you on your hand and as a memorial between your eyes, that the Lord's law may be in your mouth; for with a strong hand the LORD has brought you out of Egypt. You shall therefore keep this ordinance in its season from year to year."

a. It shall be as a sign to you on your hand and as a memorial between your eyes: God wanted the deliverance from Egypt to be constantly at hand and before their eyes. The Jews used this passage to institute the practice the wearing of phylacteries - small boxes holding parchment with scriptures on them, held to the forehead or hand with leather straps.

i. Later, Jesus condemned abuse of the wearing of phylacteries among the Pharisees. They made their phylactery boxes large and ostentatious as a display of greater spirituality (Matthew 23:5).

ii. In the end times there will be a Satanic imitation of this practice when the number of the Antichrist will be applied to either the hand or forehead of all who will take it (Revelation 13:16).

b. That the LORD's law may be in your mouth: This shows that God did not command for literal boxes to be tied to the hands and forehead, because to take in this way means that there should also be a phylactery box to put in the mouth.

4. (11-16) How and why to give the firstborn to the LORD.

"And it shall be, when the LORD brings you into the land of the Canaanites, as He swore to you and your fathers, and gives it to you, that you shall set apart to the LORD all that open the womb, that is, every firstborn that comes from an animal which you have; the males shall be the Lord's. But 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 all the firstborn of man among your sons you shall redeem. So it shall be, when your son asks you in time to come, saying, 'What is this?' that you shall say to him, 'By strength of hand the LORD brought us out of Egypt, out of the house of bondage. 'And it came to pass, when Pharaoh was stubborn about letting us go, that the LORD killed 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 males that open the womb, but all the firstborn of my sons I redeem.' It shall be as a sign on your hand and as frontlets between your eyes, for by strength of hand the LORD brought us out of Egypt."

a. When the LORD brings you into the land of the Canaanites: This law was only to take effect when in the Promised Land. By then the need for a reminder of the work of deliverance from Egypt would be all the more necessary.

b. But every firstborn of a donkey you shall redeem with a lamb . . . And all the firstborn of man among your sons you shall redeem: If the firstborn was unacceptable to sacrifice (an unclean animal or a human) a substitute was offered to redeem the firstborn from God. If the firstborn was an animal the substitute was a clean animal. If the firstborn was a human, the substitute was money.

B. Israel's journey out of Egypt.

1. (17-18) God leads them out in the way less expected, by the wilderness.

Then it came to pass, when Pharaoh had let the people go, that God did not lead them by 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 return to Egypt." So God led the people around by way of the wilderness of the Red Sea. And the children of Israel went up in orderly ranks out of the land of Egypt.

a. God did not lead them by way of the land of the Philistines, although that was near: The coastal route (the Via Maris, known as "the way of the sea") was the shortest and most common way to go. Still, it was also the road where Egypt's military outposts were. God knew the people of Israel were not ready to face this yet (lest perhaps the people change their minds when they see war, and return to Egypt), so He led them a different way.

i. It would have been easy for the Israelites to think that the Via Maris was the way to go; it had good, easy roads, the shortest distance, it was a trade route so food and water could be bought. But the dangers of the way were too great, even though they could not see them. The same is true of our walk with God; a way that seems right to us may turn out to be full of danger we can't even think of.

ii. In the same way, God will never allow us to face more than we are able to bear; He knows what we can handle (1 Corinthians 10:13).

b. By way of the wilderness of the Red Sea: The Red Sea first mentioned here is not the huge expanse of the Red Sea (some 100 miles wide), but the western "finger" of the Red Sea that extends up unto the border areas of Egypt - the modern day Gulf of Suez.

2. (19) The promise to Joseph fulfilled.

And Moses took the bones of Joseph with him, for he had placed the children of Israel under solemn oath, saying, "God will surely visit you, and you shall carry up my bones from here with you."

a. Moses took the bones of Joseph with him: In a great act of faith Joseph asked that his bones be taken from Egypt. He did this because he knew that Egypt was not their final resting place, but that God had a Promised Land for them.

b. God will surely visit you, and you shall carry up my bones from here with you: Genesis 50:25-26 says specifically that Joseph was never buried. His coffin laid above ground for the four hundred or so years until it was taken back to Canaan. It was a silent witness all those years that Israel was going back to the Promised Land, just as God had said - now the promise was being fulfilled.

3. (20-22) Israel led by the cloud by day and the fire by night.

So they took their journey from Succoth and camped in Etham at the edge of the wilderness. And the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. He did not take away the pillar of cloud by day or the pillar of fire by night from before the people.

a. The LORD went before them: what more can we ask for than this? God showed His presence to Israel in a dramatic way, by giving them "24-hour-a-day" assurance, with a pillar of cloud by day and a pillar of fire by night.

i. The pillar of cloud by day and of fire by night was also there as a sun and a shield: He spread a cloud for a covering, and fire to give light in the night (Psalms 105:39); or as it says in Psalm 84:11: For the LORD God is a sun and shield; the LORD will give grace and glory; no good thing will He withhold From those who walk uprightly.

b. A pillar of cloud to lead the way, and by night in a pillar of fire to give them light: The ancient Hebrew for pillar literally means "something standing." It was probably more of what we would think of as a "column" than a pillar.

c. He did not take away the pillar of cloud by day or the pillar of fire by night from before the people: We often think that such miraculous assurance would make us never doubt the LORD again, but Israel certainly did - and so would we.

© 2004 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Exodus (Pendahuluan Kitab)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Garis Besar)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Pendahuluan Kitab)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 13 (Pendahuluan Pasal)

Overview

Exo 13:1, The firstborn are sanctified to God; Exo 13:3, The memorial of the passover is commanded; Exo 13:11, The firstlings of man and beast are set apart; Exo 13:17, The Israelites go out of Egypt, and carry Joseph’s bones with them; Exo 13:20, They come to Etham; Exo 13:21, God guides them by a pillar of a cloud, and a pillar of fire.

Poole: Exodus (Pendahuluan Kitab)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 13 (Pendahuluan Pasal)

CHAPTER 13

God commands all the first-born to be consecrated, Exo 13:1,2 . The day of their going forth out of Egypt to be had in remembrance, Exo 13:3 . The feast of unleavened bread to be kept in the land of Canaan, Exo 13:5-10 . The firstlings of beasts to be set apart for the Lord, Exo 13:12 . The reason of it, Exo 13:15 . The way God led them into the wilderness, Exo 13:18 . Moses carries Joseph’ s bones out of Egypt, Exo 13:19 . Israel encampeth at Etham, Exo 13:20 . God conducteth them by a pillar of cloud by day, and a pillar of fire by night, Exo 13:21,22 .

MHCC: Exodus (Pendahuluan Kitab)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 13 (Pendahuluan Pasal)

(Exo 13:1-10) The first-born sanctified to God The remembrance of the passover commanded.

(Exo 13:11-16) The firstlings of beasts set apart.

(Exo 13:17-20) Joseph's bones carried with the Israelites, They come to Etham.

(Exo 13:21, Exo 13:22) God guideth the Israelites by a pillar of cloud fire.

Matthew Henry: Exodus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 13 (Pendahuluan Pasal)

In this chapter we have, I. The commands God gave to Israel, 1. To sanctify all their firstborn to him (Exo 13:1, Exo 13:2). 2. To be sure to remember their deliverance out of Egypt (Exo 13:3, Exo 13:4), and, in remembrance of it, to keep the feast of unleavened bread (Exo 13:5-7). 3. To transmit the knowledge of it with all possible care to their children (Exo 13:8-10). 4. To set apart unto God the firstlings of their cattle (Exo 13:11-13), and to explain that also to their children (Exo 13:14-16). II. The care God took of Israel, when he had brought them out of Egypt. I. Choosing their way for them (Exo 13:17, Exo 13:18). 2. Guiding them in the way (Exo 13:20-22). And III. Their care of Joseph's bones (Exo 13:19).

Constable: Exodus (Pendahuluan Kitab)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Garis Besar)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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_____. "The Sabbath Controversy." Biblical Research Monthly 49:4 (July-August 1984):14-16.

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Pendahuluan Kitab)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Pendahuluan Kitab)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 13 (Pendahuluan Pasal)

INTRODUCTION TO EXODUS 13

This chapter begins with an order to sanctify or set apart the firstborn of man and beast to the Lord, Exo 13:1 and the people of Israel are charged to keep the feast of unleavened bread in its season, from year to year, when they came into the land of Canaan, the reason of which they were to acquaint their children with, Exo 13:3 and they are also directed, when come into the land of Canaan, to set apart every firstling of a beast unto the Lord, and particularly the firstling of an ass was to be redeemed with a lamb, or its neck to be broke, and all the firstborn of men were to be redeemed also, Exo 13:11, and when their children inquired the reason of it, they were to be told it was on account of the Lord's slaying the firstborn of men and beast among the Egyptians, when Pharaoh would not let Israel go, and of saving the firstborn of his people, Exo 13:14, and it is observed, that when the children of Israel went out of Egypt, they were not led by the nearest way, the way of the land of the Philistines, but a round about way, the way of the wilderness of the Red sea, when they took the bones of Joseph with them, as he had adjured them to do, Exo 13:17, and the chapter is concluded with an account of their journeying from Succoth to Etham, the Lord going before them in a pillar of cloud by day, and in a pillar of fire by night, Exo 13:20.