Try out the new BibleStudyTools.com. Click here!

Compare Translations for Exodus 12:15

Exodus 12:15 ASV
Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
Read Exodus 12 ASV  |  Read Exodus 12:15 ASV in parallel  
Exodus 12:15 BBE
For seven days let your food be unleavened bread; from the first day no leaven is to be seen in your houses: whoever takes bread with leaven in it, from the first till the seventh day, will be cut off from Israel.
Read Exodus 12 BBE  |  Read Exodus 12:15 BBE in parallel  
Exodus 12:15 CEB
You will eat unleavened bread for seven days. On the first day you must remove yeast from your houses because anyone who eats leavened bread anytime during those seven days will be cut off from Israel.
Read Exodus 12 CEB  |  Read Exodus 12:15 CEB in parallel  
Exodus 12:15 CJB
"'For seven days you are to eat matzah - on the first day remove the leaven from your houses. For whoever eats hametz [leavened bread] from the first to the seventh day is to be cut off from Isra'el.
Read Exodus 12 CJB  |  Read Exodus 12:15 CJB in parallel  
Exodus 12:15 RHE
Seven days shall you eat unleavened bread: in the first day there shall be no leaven in your houses; whosoever shall eat any thing leavened, from the first day until the seventh day, that soul shall perish out of Israel.
Read Exodus 12 RHE  |  Read Exodus 12:15 RHE in parallel  
Exodus 12:15 ESV
Seven days you shall eat unleavened bread. On the first day you shall remove leaven out of your houses, for if anyone eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel.
Read Exodus 12 ESV  |  Read Exodus 12:15 ESV in parallel  
Exodus 12:15 GW
For seven days you must eat unleavened bread. On the very first day you must remove any yeast that you have in your houses. Whoever eats anything with yeast in it from the first day through the seventh day must be excluded from Israel.
Read Exodus 12 GW  |  Read Exodus 12:15 GW in parallel  
Exodus 12:15 GNT
The Lord said, "For seven days you must not eat any bread made with yeast - eat only unleavened bread. On the first day you are to get rid of all the yeast in your houses, for if anyone during those seven days eats bread made with yeast, he shall no longer be considered one of my people.
Read Exodus 12 GNT  |  Read Exodus 12:15 GNT in parallel  
Exodus 12:15 HNV
Seven days shall you eat matzah; even the first day you shall put away yeast out of your houses, for whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Yisra'el.
Read Exodus 12 HNV  |  Read Exodus 12:15 HNV in parallel  
Exodus 12:15 CSB
You must eat unleavened bread for seven days. On the first day you must remove yeast from your houses. Whoever eats what is leavened from the first day through the seventh day must be cut off from Israel.
Read Exodus 12 CSB  |  Read Exodus 12:15 CSB in parallel  
Exodus 12:15 KJV
Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
Read Exodus 12 KJV  |  Read Exodus 12:15 KJV in parallel  |  Interlinear view
Exodus 12:15 LEB
You will eat unleavened bread for seven days. Surely on the first day you shall remove yeast from your houses, because anyone [who] eats [food with] yeast from the first day until the seventh day--that person will be cut off from Israel.
Read Exodus 12 LEB  |  Read Exodus 12:15 LEB in parallel  
Exodus 12:15 NAS
'Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel.
Read Exodus 12 NAS  |  Read Exodus 12:15 NAS in parallel  |  Interlinear view
Exodus 12:15 NCV
For this feast you must eat bread made without yeast for seven days. On the first day, you are to remove all the yeast from your houses. No one should eat any yeast for the full seven days of the feast, or that person will be cut off from Israel.
Read Exodus 12 NCV  |  Read Exodus 12:15 NCV in parallel  
Exodus 12:15 NIRV
"Eat bread made without yeast for seven days. On the first day remove the yeast from your homes. For the next seven days, anyone who eats anything that has yeast in it must be cut off from Israel.
Read Exodus 12 NIRV  |  Read Exodus 12:15 NIRV in parallel  
Exodus 12:15 NIV
For seven days you are to eat bread made without yeast. On the first day remove the yeast from your houses, for whoever eats anything with yeast in it from the first day through the seventh must be cut off from Israel.
Read Exodus 12 NIV  |  Read Exodus 12:15 NIV in parallel  
Exodus 12:15 NKJV
Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel.
Read Exodus 12 NKJV  |  Read Exodus 12:15 NKJV in parallel  
Exodus 12:15 NLT
For seven days, you may eat only bread made without yeast. On the very first day you must remove every trace of yeast from your homes. Anyone who eats bread made with yeast at any time during the seven days of the festival will be cut off from the community of Israel.
Read Exodus 12 NLT  |  Read Exodus 12:15 NLT in parallel  
Exodus 12:15 NRS
Seven days you shall eat unleavened bread; on the first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day until the seventh day shall be cut off from Israel.
Read Exodus 12 NRS  |  Read Exodus 12:15 NRS in parallel  
Exodus 12:15 RSV
Seven days you shall eat unleavened bread; on the first day you shall put away leaven out of your houses, for if any one eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel.
Read Exodus 12 RSV  |  Read Exodus 12:15 RSV in parallel  
Exodus 12:15 DBY
Seven days shall ye eat unleavened bread: on the very first day ye shall put away leaven out of your houses; for whoever eateth leavened bread from the first day until the seventh day -- that soul shall be cut off from Israel.
Read Exodus 12 DBY  |  Read Exodus 12:15 DBY in parallel  
Exodus 12:15 MSG
You will eat unraised bread (matzoth) for seven days: On the first day get rid of all yeast from your houses - anyone who eats anything with yeast from the first day to the seventh day will be cut off from Israel.
Read Exodus 12 MSG  |  Read Exodus 12:15 MSG in parallel  
Exodus 12:15 WBT
Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whoever eateth leavened bread, from the first day till the seventh day, that soul shall be cut off from Israel.
Read Exodus 12 WBT  |  Read Exodus 12:15 WBT in parallel  
Exodus 12:15 TMB
Seven days shall ye eat unleavened bread. Even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
Read Exodus 12 TMB  |  Read Exodus 12:15 TMB in parallel  
Exodus 12:15 TNIV
For seven days you are to eat bread made without yeast. On the first day remove the yeast from your houses, for whoever eats anything with yeast in it from the first day through the seventh must be cut off from Israel.
Read Exodus 12 TNIV  |  Read Exodus 12:15 TNIV in parallel  
Exodus 12:15 TYN
vij. dayes shal ye eate vnleveded breed, so that euen the first daye ye shall put awaye leuen out off youre housses. For whosoeuer eateth leuended bread from the first daye vntyll the .vij. daye, that soule shall be plucked out fro Israel.
Read Exodus 12 TYN  |  Read Exodus 12:15 TYN in parallel  
Exodus 12:15 WEB
Seven days shall you eat unleavened bread; even the first day you shall put away yeast out of your houses, for whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
Read Exodus 12 WEB  |  Read Exodus 12:15 WEB in parallel  
Exodus 12:15 WYC
Seven days ye shall eat therf bread; in the first day nothing dighted with sourdough shall be in your houses; whoever shall eat anything dighted with sourdough, from the first day till to the seventh day, that soul shall perish from Israel. (For seven days ye shall eat unleavened bread; from the first day nothing made with yeast shall be in your houses; whoever shall eat anything made with yeast, from the first day until the seventh day, that soul shall perish from the midst of Israel.)
Read Exodus 12 WYC  |  Read Exodus 12:15 WYC in parallel  
Exodus 12:15 YLT
Seven days ye eat unleavened things; only -- in the first day ye cause leaven to cease out of your houses; for any one eating anything fermented from the first day till the seventh day, even that person hath been cut off from Israel.
Read Exodus 12 YLT  |  Read Exodus 12:15 YLT in parallel  

Exodus 12 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 12

The beginning of the year changed, The passover instituted. (1-20) The people instructed how to observe the passover. (21-28) The death of the first-born of the Egyptians The Israelites urged to leave the land of Egypt. (29-36) The Israelites' first journey to Succoth. (37-42) Ordinance respecting the passover. (43-51)

Verses 1-20 The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointed that, on the night wherein they were to go out of Egypt, each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of Israel's preservation and deliverance out of Egypt, and as a remarkable type of Christ. Their safety and deliverance were not a reward of their own righteousness, but the gift of mercy. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. Christ is our passover, #1Co. 5:7 |. Christ is the Lamb of God, ( John 1:29 ) ; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himself in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge who condemned Christ declared him innocent. It was to be set apart four days before, denoting the marking out of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. Not a bone of it must be broken, which was fulfilled in Christ, Joh. 19:33 , denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement, ( Romans 5:11 ) . Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell, ( Romans 8:1 ) . 3. The solemn eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see ( john 6:53 john 6:55 ) . It was all to be eaten; those who by faith feed upon Christ, must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. It was to be eaten at once, not put by till morning. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin. Christ will be sweet to us, if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for Christ, and reckon it no bad bargain, ( hebrews 13:13 hebrews 13:14 ) . 4. The feast of unleavened bread was ( 1 Corinthians. 5:7 ) Christ Jesus the Lord, we must continually delight ourselves in Christ Jesus. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The Jews were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon Christ, rejoicing in him always, with thankful mention of the great things he has done for us.

Verses 21-28 That night, when the first-born were to be destroyed, no Israelite must stir out of doors till called to march out of Egypt. Their safety was owing to the blood of sprinkling. If they put themselves from under the protection of that, it was at their peril. They must stay within, to wait for the salvation of the Lord; it is good to do so. In after-times they should carefully teach their children the meaning of this service. It is good for children to ask about the things of God; they that ask for the way will find it. The keeping of this solemnity every year was, 1. To look backward, that they might remember what great things God had done for them and their fathers. Old mercies, to ourselves, or to our fathers, must not be forgotten, that God may be praised, and our faith in him encouraged. 2. It was designed to look forward, as an earnest of the great sacrifice of the Lamb of God in the fulness of time. Christ our passover was sacrificed for us; his death was our life.

Verses 29-36 The Egyptians had been for three days and nights kept in anxiety and horror by the darkness; now their rest is broken by a far more terrible calamity. The plague struck their first-born, the joy and hope of their families. They had slain the Hebrews' children, now God slew theirs. It reached from the throne to the dungeon: prince and peasant stand upon the same level before God's judgments. The destroying angel entered every dwelling unmarked with blood, as the messenger of woe. He did his dreadful errand, leaving not a house in which there was not one dead. Imagine then the cry that rang through the land of Egypt, the long, loud shriek of agony that burst from every dwelling. It will be thus in that dreadful hour when the Son of man shall visit sinners with the last judgment. God's sons, his first-born, were now released. Men had better come to God's terms at first, for he will never come to theirs. Now Pharaoh's pride is abased, and he yields. God's word will stand; we get nothing by disputing, or delaying to submit. In this terror the Egyptians would purchase the favour and the speedy departure of Israel. Thus the Lord took care that their hard-earned wages should be paid, and the people provided for their journey.

Verses 37-42 The children of Israel set forward without delay. A mixed multitude went with them. Some, perhaps, willing to leave their country, laid waste by plagues; others, out of curiosity; perhaps a few out of love to them and their religion. But there were always those among the Israelites who were not Israelites. Thus there are still hypocrites in the church. This great event was 430 years from the promise made to Abraham: see ( Galatians 3:17 ) . So long the promise of a settlement was unfulfilled. But though God's promises are not performed quickly, they will be, in their season. This is that night of the Lord, that remarkable night, to be celebrated in all generations. The great things God does for his people, are to be not only a few days' wonder, but to be remembered throughout all ages; especially the work of our redemption by Christ. This first passover-night was a night of the Lord, much to be observed; but the last passover-night, in which Christ was betrayed and in which the first passover, with the rest of the Jewish ceremonies, was done away, was a night of the Lord, much more to be observed. Then a yoke, heavier than that of Egypt, was broken from off our necks, and a land, better than that of Canaan, set before us. It was a redemption to be celebrated in heaven, for ever and ever.

Verses 43-51 In times to come, all the congregation of Israel must keep the passover. All that share in God's mercies should join in thankful praises for them. The New Testament passover, the Lord's supper, ought not to be neglected by any. Strangers, if circumcised, might eat of the passover. Here is an early indication of favour to the gentiles. This taught the Jews that their being a nation favoured by God, entitled them to their privileges, not their descent from Abraham. Christ our passover ( 1 Corinthians. 5:7 1 Corinthians. 5:8 ) for our souls; without the shedding of it there is no remission; without the sprinkling of it there can be no salvation. Have we, by faith in him, sheltered our souls from deserved vengeance under the protection of his atoning blood? Do we keep close to him, constantly depending upon him? Do we so profess our faith in the Redeemer, and our obligations to him, that all who pass by may know to whom we belong? Do we stand prepared for his service, ready to walk in his ways, and to separate ourselves from his enemies? These are questions of vast importance to the soul; may the Lord direct our consciences honestly to answer them.

Exodus 12 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 12

Exodus 12:1-10 . THE PASSOVER INSTITUTED.

1. the Lord spake unto Moses--rather, "had spoken unto Moses and Aaron"; for it is evident that the communication here described must have been made to them on or before the tenth of the month.

2. this month shall be unto you the beginning of months--the first not only in order but in estimation. It had formerly been the seventh according to the reckoning of the civil year, which began in September, and continued unchanged, but it was thenceforth to stand first in the national religious year which began in March, April.

3. Speak ye unto all the congregation of Israel--The recent events had prepared the Israelitish people for a crisis in their affairs, and they seem to have yielded implicit obedience at this time to Moses. It is observable that, amid all the hurry and bustle of such a departure, their serious attention was to be given to a solemn act of religion.
a lamb for an house--a kid might be taken ( Exodus 12:5 ). The service was to be a domestic one, for the deliverance was to be from an evil threatened to every house in Egypt.

4. if the household be too little for the lamb, &c.--It appears from JOSEPHUS that ten persons were required to make up the proper paschal communion.
every man according to his eating--It is said that the quantity eaten of the paschal lamb, by each individual, was about the size of an olive.

5. lamb . . . without blemish--The smallest deformity or defect made a lamb unfit for sacrifice--a type of Christ ( Hebrews 7:26 , 1 Peter 1:19 ).
a male of the first year--Christ in the prime of life.

6. keep it up until the fourteenth day, &c.--Being selected from the rest of the flock, it was to be separated four days before sacrifice; and for the same length of time was Christ under examination and His spotless innocence declared before the world.
kill it in the evening--that is, the interval between the sun's beginning to decline, and sunset, corresponding to our three o'clock in the afternoon.

7. take of the blood, and strike it on the two side-posts, &c.--as a sign of safety to those within. The posts must be considered of tents, in which the Israelites generally lived, though some might be in houses. Though the Israelites were sinners as well as the Egyptians, God was pleased to accept the substitution of a lamb--the blood of which, being seen sprinkled on the doorposts, procured them mercy. It was to be on the sideposts and upper doorposts, where it might be looked to, not on the threshold, where it might be trodden under foot. This was an emblem of the blood of sprinkling ( Hebrews 12:24 , 10:29 ).

8. roast with fire--for the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings ( 2 Chronicles 35:13 ).
unleavened bread--also for the sake of despatch ( Deuteronomy 16:3 ), but as a kind of corruption ( Luke 12:1 ) there seems to have been a typical meaning under it ( 1 Corinthians 5:8 ).
bitter herbs--literally, "bitters"--to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.

9. Eat not of it raw--that is, with any blood remaining; a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ ( John 19:36 ).

10. let nothing of it remain until the morning--which might be applied in a superstitious manner, or allowed to putrefy, which in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.

Exodus 12:11-14 . THE RITE OF THE PASSOVER.

11. thus shall ye eat it; with your loins girded, your shoes on your feet--as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite.
it is the Lord's passover--called by this name from the blood-marked dwellings of the Israelites being passed over figuratively be the destroying angel.

12. smite . . . gods of Egypt--perhaps used here for princes and grandees. But, according to Jewish tradition, the idols of Egypt were all on that night broken in pieces (see Numbers 33:4 , Isaiah 19:1 ).

14. for a memorial--The close analogy traceable in all points between the Jewish and Christian passovers is seen also in the circumstance that both festivals were instituted before the events they were to commemorate had transpired.

Exodus 12:15-51 . UNLEAVENED BREAD.

15. Seven days shall ye eat unleavened bread, &c.--This was to commemorate another circumstance in the departure of the Israelites, who were urged to leave so hurriedly that their dough was unleavened ( Exodus 12:39 ), and they had to eat unleavened cakes ( Deuteronomy 16:3 ). The greatest care was always taken by the Jews to free their houses from leaven--the owner searching every corner of his dwelling with a lighted candle. A figurative allusion to this is made ( 1 Corinthians 5:7 ). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus even were there none in all the country, it could be got within twenty-four hours [HARMER].
that soul shall be cut off--excommunicated from the community and privileges of the chosen people.

16. there shall be an holy convocation--literally, calling of the people, which was done by sound of trumpets ( Numbers 10:2 ), a sacred assembly--for these days were to be regarded as Sabbaths--excepting only that meat might be cooked on them ( Exodus 16:23 ).

17. ye shall observe, &c.--The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till after.

19. stranger--No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte.

21-25. Then Moses called for all the elders of Israel, &c.--Here are given special directions for the observance.

22. hyssop--a small red moss [HASSELQUIST]; the caper-plant [ROYLE]. It was used in the sprinkling, being well adapted for such purposes, as it grows in bushes--putting out plenty of suckers from a single root. And it is remarkable that it was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly, on their part, make use of this symbolical plant to Christ when, as our Passover, He was sacrificed for us [ John 19:29 ].
none . . . shall go out at the door of his house until the morning--This regulation was peculiar to the first celebration, and intended, as some think, to prevent any suspicion attaching to them of being agents in the impending destruction of the Egyptians; there is an allusion to it ( Isaiah 26:20 ).

26. when your children shall say, . . . What mean ye by this service--Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that the curiosity of the young would be stimulated, and thus parents had an excellent opportunity, which they were enjoined to embrace, for instructing each rising generation in the origin and leading facts of the national faith.

27, 28. the people bowed the head, and worshipped--All the preceding directions were communicated through the elders, and the Israelites, being deeply solemnized by the influence of past and prospective events, gave prompt and faithful obedience.

29. at midnight the Lord smote all the first-born in the land of Egypt--At the moment when the Israelites were observing the newly instituted feast in the singular manner described, the threatened calamity overtook the Egyptians. It is more easy to imagine than describe the confusion and terror of that people suddenly roused from sleep and enveloped in darkness--none could assist their neighbors when the groans of the dying and the wild shrieks of mourners were heard everywhere around. The hope of every family was destroyed at a stroke. This judgment, terrible though it was, evinced the equity of divine retribution. For eighty years the Egyptians had caused the male children of the Israelites to be cast into the river [ Exodus 1:16 ], and now all their own first-born fell under the stroke of the destroying angel. They were made, in the justice of God, to feel something of what they had made His people feel. Many a time have the hands of sinners made the snares in which they have themselves been entangled, and fallen into the pit which they have dug for the righteous [ Proverbs 28:10 ]. "Verily there is a God that judgeth in the earth" [ Psalms 58:11 ].

30. there was not a house where there was not one dead--Perhaps this statement is not to be taken absolutely. The Scriptures frequently use the words "all," "none," in a comparative sense--and so in this case. There would be many a house in which there would be no child, and many in which the first-born might be already dead. What is to be understood is, that almost every house in Egypt had a death in it.

31. called for Moses and Aaron--a striking fulfilment of the words of Moses ( Exodus 11:8 ), and showing that they were spoken under divine suggestion.

32. also take your flocks, &c.--All the terms the king had formerly insisted on were now departed from; his pride had been effectually humbled. Appalling judgments in such rapid succession showed plainly that the hand of God was against him. His own family bereavement had so crushed him to the earth that he not only showed impatience to rid his kingdom of such formidable neighbors, but even begged an interest in their prayers.

34. people took . . . their kneading-troughs--Having lived so long in Egypt, they must have been in the habit of using the utensils common in that country. The Egyptian kneading-trough was a bowl of wicker or rush work, and it admitted of being hastily wrapped up with the dough in it and slung over the shoulder in their hykes or loose upper garments.

35. children of Israel borrowed of the Egyptians jewels of silver--When the Orientals go to their sacred festivals, they always put on their best jewels. The Israelites themselves thought they were only going three days' journey to hold a feast unto the Lord, and in these circumstances it would be easy for them to borrow what was necessary for a sacred festival. But borrow conveys a wrong meaning. The word rendered borrow signifies properly to ask, demand, require. The Israelites had been kept in great poverty, having received little or no wages. They now insisted on full remuneration for all their labor, and it was paid in light and valuable articles adapted for convenient carriage.

36. the Lord gave the people favour in the sight of the Egyptians--Such a dread of them was inspired into the universal minds of the Egyptians, that whatever they asked was readily given.
spoiled the Egyptians--The accumulated earnings of many years being paid them at this moment, the Israelites were suddenly enriched, according to the promise made to Abraham ( Genesis 15:14 ), and they left the country like a victorious army laden with spoil ( Psalms 105:37 , Ezekiel 39:10 ).

37. The children of Israel journeyed from Rameses--now generally identified with the ancient Heroopolis, and fixed at the modern Abu-Keisheid. This position agrees with the statement that the scene of the miraculous judgments against Pharaoh was "in the field of Zoan" [ Psalms 78:12 Psalms 78:43 ]. And it is probable that, in expectation of their departure, which the king on one pretext or another delayed, the Israelites had been assembled there as a general rendezvous. In journeying from Rameses to Palestine, there was a choice of two routes--the one along the shores of the Mediterranean to El-Arish, the other more circuitous round the head of the Red Sea and the desert of Sinai. The latter Moses was directed to take ( Exodus 13:17 ).
to Succoth--that is, booths, probably nothing more than a place of temporary encampment. The Hebrew word signifies a covering or shelter formed by the boughs of trees; and hence, in memory of this lodgment, the Israelites kept the feast of tabernacles yearly in this manner.
six hundred thousand . . . men--It appears from Numbers 1:3 that the enumeration is of men above twenty years of age. Assuming, what is now ascertained by statistical tables, that the number of males above that age is as nearly as possible the half of the total number of males, the whole male population of Israel, on this computation, would amount to 1,200,000; and adding an equal number for women and children, the aggregate number of Israelites who left Egypt would be 2,400,000.

38. a mixed multitude went with them--literally, "a great rabble" (see also Numbers 11:4 , Deuteronomy 29:11 ); slaves, persons in the lowest grades of society, partly natives and partly foreigners, bound close to them as companions in misery, and gladly availing themselves of the opportunity to escape in the crowd. (Compare Zechariah 8:23 ).

40. the sojourning of the children of Israel . . . four hundred and thirty years--The Septuagint renders it thus: "The sojourning of the children and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn in Egypt did not exceed two hundred fifteen years; but if we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity in Egypt was announced, this makes up the time to four hundred thirty years.

41. even the selfsame day--implying an exact and literal fulfilment of the predicted period.

49. One law shall be to him that is homeborn, and unto the stranger--This regulation displays the liberal spirit of the Hebrew institutions. Any foreigner might obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as in the Christian dispensation, privilege and duty were inseparably conjoined.