The Fallible · Synthetic · Study Bible
Instructions for the Passover
Exodus 12:43–51 — Instructions for the Passover. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
43And the LORD said to Moses and Aaron, “This is the statute of the Passover: No foreigner is to eat of it.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
Yah·weh way·yō·mer ’el- mō·šeh wə·’a·hă·rōn zōṯ ḥuq·qaṯ hap·pā·saḥ kāl- lō- ben- nê·ḵār yō·ḵal bōw
Literal — word-for-word from the original
“And-said YHWH to Moses and-Aaron, ‘This is the-statute of-the-Passover: every son-of-a-foreigner shall- not -eat of-it.’”
Where the English smooths the original
it was only by the fact that a crowd of foreigners attached themselves to the Israelites, that Israel was brought into a connection with foreigners, which needed to be clearly defined, especially so far as the Passover was concerned, the festival of Israel's birth as the people of God. If the Passover was still to retain this signification, of course no foreigner could participate in it.K&D read the supplementary law as occasioned by the mixed multitude (cf. Ex 12:38) and located at Succoth.
No stranger, or, foreigner, who is so both by nation and religion; for if he were circumcised, he might eat of it
No stranger - Literally, "son of a stranger." The term is general; it includes all who were aliens from Israel, until they were incorporated into the nation by circumcision.
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.Henry's note covers the whole unit (12:43–51); he reads the inclusion of circumcised strangers as an early sign of grace toward the Gentiles.
Unless he is circumcised, and professes your religion only.The Geneva marginal gloss (note t) on "no stranger shall eat thereof": the bar lifts only with circumcision and exclusive profession of Israel's faith.
44But any slave who has been purchased may eat of it, after you have circumcised him.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·ḵāl ‘e·ḇeḏ ’îš miq·naṯ- kā·sep̄ yō·ḵal bōw ū·mal·tāh ’ō·ṯōw ’āz
Literal — word-for-word from the original
“But-every slave of-a-man, the-purchase of-silver — when you-have- circumcised -him, then he-shall-eat of-it.”
Where the English smooths the original
Bought slaves were allowed their choice. It is noticeable that the circumcised slave was to be admitted to full religious equality with his master.
‘That is bought for money’ distinguishes the slave here referred to from the slave ‘born in the house’ (cf. Genesis 17:12 ; Genesis 17:23 ; Genesis 17:27 ), i.e. born of parents who were themselves slaves in the same establishment: a slave of the latter kind would, as a matter of course, be circumcised, and have a right to partake of the Passover.
then circumcision was not to them a seal of God’s covenant, nor of their religion, for that must be matter of choice, but only a civil badge, or a note of that family or people into which they were politically incorporated.Poole distinguishes the slave's compelled circumcision (a civil badge) from voluntary covenant circumcision.
45A temporary resident or hired hand shall not eat the Passover.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
tō·wō·šāḇ wə·śā·ḵîr lō- yō·ḵal- bōw
Literal — word-for-word from the original
“A-settler and-a-hired-man shall- not -eat of-it.”
Where the English smooths the original
An hired servant. —It is assumed that the hired servant will be a foreigner; otherwise, of course, he would participate.
The technical distinction between the tôshâb and the gêr ( v. 48) is not altogether clear. To judge from the etymology, the tôshâb was a foreigner, more permanently ‘settled’ in Israel than an ordinary gêr , and also perhaps ( Leviticus 22:10 ; Leviticus 25:6 ) more definitely attached to a particular family
A hired servant — Unless he submit to be circumcised.
46It must be eaten inside one house. You are not to take any of the meat outside the house, and you may not break any of the bones.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
yê·’ā·ḵêl ’e·ḥāḏ bə·ḇa·yiṯ lō- ṯō·w·ṣî min- hab·bā·śār min- ḥū·ṣāh hab·ba·yiṯ lō ṯiš·bə·rū- ḇōw wə·‘e·ṣem
Literal — word-for-word from the original
“In-one house it-shall-be-eaten; you-shall-not carry-out from-the-house any of-the-flesh outside, and-a- bone of-it you-shall- not break.”
Where the English smooths the original
Here the victim was to be roasted whole, and to remain whole, as a symbol of unity, and a type of Him through whom men are brought into unity with each other and with God. (See John 19:33-36 .)
neither shall ye break a bone thereof; any of its tender bones to get out the marrow; and so the Targum of Jonathan adds,"that ye may eat that which is in the midst of it:''this was remarkably fulfilled in Christ the antitype, John 19:32 .
It may have been to mark the unity of the Church in Christ that his bones were not broken, and in view especially of that unity, that the type was made to correspond in this particular with the antitype. (See John 19:33-36 .)Following Kalisch, the Pulpit Commentary reads the unbroken bone as a symbol of national, then ecclesial, unity.
Break a bone - The typical significance of this injunction is recognized by John, (see the margin reference.) It is not easy to assign any other satisfactory reason for it.Barnes is candid that, apart from the Johannine type, the rule resists explanation — a sober counterweight to the confident typology of Ellicott and the Pulpit Commentary.
47The whole congregation of Israel must celebrate it.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
kāl- ‘ă·ḏaṯ yiś·rā·’êl ya·‘ă·śū ’ō·ṯōw
Literal — word-for-word from the original
“All the-congregation of-Israel shall- do -it.”
Where the English smooths the original
hold it ] Heb. do it : not in the sacrif. sense noticed on Exodus 10:25 , but in that of hold, keep : so v. 48, Numbers 9:2-6 , Deuteronomy 16:1 al. , and ποιεῖν Matthew 26:18 , Hebrews 11:28The Cambridge Bible links the Hebrew "do it" to the NT verb poiein for keeping Passover.
All the congregation ... shall keep it . Rather "shall sacrifice it." (Compare ver. 6.)The Pulpit Commentary takes the verb in its sacrificial sense, against the Cambridge Bible's "keep."
for a Gentile was first to be circumcised, and be joined to the congregation, and then partake of it, and not before.
48If a foreigner resides with you and wants to celebrate the LORD’s Passover, all the males in the household must be circumcised; then he may come near to celebrate it, and he shall be like a native of the land. But no uncircumcised man may eat of it.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·ḵî- gêr yā·ḡūr ’it·tə·ḵā wə·‘ā·śāh Yah·weh p̄e·saḥ ḵāl zā·ḵār him·mō·wl lōw wə·’āz yiq·raḇ la·‘ă·śō·ṯōw wə·hā·yāh kə·’ez·raḥ hā·’ā·reṣ wə·ḵāl lō- ‘ā·rêl yō·ḵal bōw
Literal — word-for-word from the original
“And-when a sojourner sojourns with-you and-would-keep a-Passover to-YHWH, let-every male of-his be- circumcised, and-then he-may-come-near to-keep-it, and-he-shall-be like-a-native of-the-land. But-no uncircumcised-one shall-eat of-it.”
Where the English smooths the original
in P (cf. Ezekiel 47:22 ) he is placed on practically the same footing as the native Israelite, he enjoys the same rights ( Numbers 35:15 ‘for the sojourner and for the settler’ [above, on v. 45]; Leviticus 19:34 ‘thou shalt love him as thyself’)On the gêr's standing in the Priestly legislation, already nearing the later sense of "proselyte."
The "stranger," even if he only "sojourned" in the land, was to be put on exactly the same spiritual footing as the Israelite ("One law shall be," etc.) if only he and his would be circumcised, and so enter into covenant
first himself, and then all his male children and male servants, and then, and not till then, he might approach to this ordinance, and observe it; for by this means he would become a proselyte of righteousness, and in all respects as an Israelite
49The same law shall apply to both the native and the foreigner who resides among you.”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’a·ḥaṯ tō·w·rāh yih·yeh lā·’ez·rāḥ wə·lag·gêr hag·gār bə·ṯō·wḵ·ḵem
Literal — word-for-word from the original
“One law shall-be for-the-native and-for-the-sojourner who-sojourns in-your-midst.”
Where the English smooths the original
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.
this was a dawn of grace to the poor Gentiles, and presignified what would be in Gospel times, when they should be fellow citizens with the saints, and of the household of God, be fellow heirs of the same body, and partakers of the promises of Christ by the Gospel, Ephesians 2:19 .
They that are of the household of God, must be all joined in one faith and religion.
50Then all the Israelites did this—they did just as the LORD had commanded Moses and Aaron.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
kāl- bə·nê yiś·rā·’êl way·ya·‘ă·śū kên ‘ā·śū ka·’ă·šer Yah·weh ’eṯ- ṣiw·wāh mō·šeh wə·’eṯ- ’a·hă·rōn
Literal — word-for-word from the original
“And- did all the-sons-of Israel; just-as YHWH commanded Moses and-Aaron, so they-did.”
Where the English smooths the original
as the Lord commanded Moses and Aaron, so did they; being instructed by them; which is an instance of their ready and cheerful obedience to the divine will, which they were under great obligation to perform, from a grateful sense of the wonderful mercy and favour they now were made partakers of.
Exodus 12:50 closes the instructions concerning the Passover with the statement that the Israelites carried them out, viz., in after times (e.g., Numbers 9:5 )
The words seem unsuitable where they stand; for as the passover had been already eaten ( v. 28), the injunction given in vv. 43–49 could not possibly now be at once carried out.A candid critical note: the Cambridge Bible flags the chronological difficulty of v. 50.
51And on that very day the LORD brought the Israelites out of the land of Egypt by their divisions.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·hî haz·zeh bə·‘e·ṣem hay·yō·wm Yah·weh ’eṯ- hō·w·ṣî bə·nê yiś·rā·’êl mê·’e·reṣ miṣ·ra·yim ‘al- ṣiḇ·’ō·ṯām
Literal — word-for-word from the original
“And-it-came-to-pass on the- bone of that-day — YHWH brought-out the-sons-of Israel from-the-land of-Egypt by-their- hosts.”
Where the English smooths the original
This last verse of the chapter would more appropriately commence Exodus 13, with which it is to be united. Translate—“And it came to pass, on the self same day that the Lord brought the children of Israel out of the land of Egypt by their armies, that the Lord spake unto Moses, saying,” &c.
The word "armies," which at first sight may seem inappropriate, occurs also in ch. 6:26. It is probably intended to mark that the people were thoroughly organised, and marshalled in divisions resembling those of an army.
in Exodus 12:51 the account of the exodus from Egypt is also brought to a close. All that Jehovah promised to Moses in Exodus 6:6 and Exodus 6:26 had now been fulfilled.
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The unit does not open on the meal but on its door. “This is the statute (ḥuqqat) of the Passover” — an engraved, permanent enactment — and the first word about it is exclusion: every son of a foreigner (ben-nēḵār) shall not eat of it. Keil & Delitzsch explain the timing: it was only when “a crowd of foreigners attached themselves to the Israelites” (the mixed multitude of v. 38) that the boundary of the “festival of Israel’s birth as the people of God” had to be drawn. The bar, though, is never racial. Poole reads ben-nēḵār precisely: a stranger “both by nation and religion; for if he were circumcised, he might eat of it.” The bought slave (v. 44), once circumcised, is admitted to “full religious equality with his master” (Ellicott); only the settler (tôšāḇ) and the hired man (śāḵîr) — those in, as K&D put it, a “purely external relation, which might be any day dissolved” — remain outside. The line is drawn by the covenant sign, not the bloodline.
Three regulations guard the lamb, and all three, says the Cambridge Bible, are “designed to emphasize the unity of the company”: one house, nothing carried out, no bone broken (‘eṣem… lō tišbərū). Ellicott catches the figural weight: the victim was “to be roasted whole, and to remain whole, as a symbol of unity, and a type of Him through whom men are brought into unity with each other and with God,” citing John 19:33–36. Gill turns it ecclesial — each believer has a right “to a whole Christ,” undivided. Then v. 47 widens the frame from the barred to the bound: “all the congregation (‘ēḏāh) of Israel shall do it.” The verb ‘āśāh sits at the seam of a real debate the commentators leave open — the Cambridge Bible reads it “keep/hold” the feast (so ποιεῖν, Mt 26:18; Heb 11:28), while the Pulpit Commentary insists “rather, shall sacrifice it.” We leave the ambiguity standing rather than resolve what the Hebrew holds in suspension.
Here the door swings open. The sojourner (gēr — not the excluded ben-nēḵār, but the protected guest) who would keep “a Passover to YHWH” needs only the covenant sign: let every male be circumcised, “and then he may draw near (yiqraḇ) to keep it” — cultic approach-language, the Cambridge Bible notes, of one coming near to God Himself. And the result is the unit’s most striking word: kə-’ezraḥ, “like a native of the land.” Then v. 49 makes it law: “One law (tôrāh ’aḥat) shall be for the native and for the sojourner.” Jamieson, Fausset & Brown hear in it “the liberal spirit of the Hebrew institutions”; Gill hears further — “a dawn of grace to the poor Gentiles… fellow citizens with the saints” (Eph 2:19). Benson names the lesson the Jews were meant to learn: “it was their dedication to God, not their descent from Abraham, that entitled them to their privileges”; Matthew Henry says the same — their standing came of “being a nation favoured by God,… not their descent from Abraham.”
The unit closes as it opened — under the divine name and the divine word. “And all the sons of Israel did… so they did” (v. 50): command answered by exact compliance, the verb ‘āśāh doubled like a liturgical Amen. Gill calls it “ready and cheerful obedience.” The Cambridge Bible is candid that the words sit awkwardly where the Passover has already been eaten (v. 28), and K&D resolve it forward: Israel “carried them out… in after times” (Num 9:5). Then v. 51 seals the exodus: “in the bone of that day” (bə-‘eṣem hay-yôm — the very word for the lamb’s unbroken bone, now the unbreakable day) “YHWH brought out the sons of Israel… by their hosts (ṣiḇ’ōṯām).” The unit that began “YHWH said” ends “YHWH brought out”; K&D: “All that Jehovah promised to Moses in Exodus 6:6 and 6:26 had now been fulfilled.”
Read under the rule that Scripture alone is the final authority, three things stand out from this ordinance — offered as a reading to be tested, not a verdict to be trusted. First, the meal of redemption has a guarded door, and the only key is the covenant sign. Four times the text turns on circumcision: the foreigner is barred (v. 43), the slave admitted by it (v. 44), the sojourner brought all the way to “like a native” by it (v. 48), the uncircumcised shut out again (v. 48). Benson draws the line the text invites — as none uncircumcised could eat the Passover, so none “shall partake of the benefit of Christ’s sacrifice, who are not first circumcised in heart” (cf. Rom 2:29). The sign that gates this table is, for the New Covenant, a circumcised heart. Second, the wall is real but it is not racial. The very same chapter that excludes “the son of a foreigner” opens “one law” to the foreigner who comes to YHWH on God’s terms. Benson states the principle exactly — “it was their dedication to God, not their descent from Abraham, that entitled them to their privileges” — and Matthew Henry agrees, that being “a nation favoured by God” entitled the Jews to their privileges, “not their descent from Abraham”: the deepest answer to every presumption of birthright (cf. Mt 3:9; Gal 3:28–29). Third, the whole rite hangs on a lamb kept whole. The one positive symbolic command — break no bone — is the seed the Spirit later harvests at the cross (Jn 19:36). The text is law; the type is Christ; the reading must be measured against the Word that gives it.
The door of the Lord’s table has always been one door — not of blood or birth, but of the sign that marks a heart given to God; and the Lamb on the table has always been kept whole.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The single positive symbolic command of the unit — a bone (‘eṣem) of it you shall not break (šāḇar) — is repeated verbatim in the law of the second Passover. Numbers 9:12 carries the identical pair of lexemes; the Cambridge Bible and Barnes both cross-reference it. This is a within-Testament Hebrew↔Hebrew link, so the basis is the shared original-language vocabulary, not a quotation claim.
Exodus 12:46 · Numbers 9:12
basis: shared Hebrew lexemes H6106 ʻetsem (bone, 108 vv) + H7665 shâbar (break, 142 vv) — the same legal formula; not a rare lexeme, so a motif/pattern link, not a verbal-quotation claim
The same two words that forbid breaking the lamb’s bone return in the psalmist’s confidence: “He protects all his bones (‘eṣem); not one (’eḥād) of them will be broken (šāḇar).” The verbal overlap is the recorded basis. The motif of the unbroken bone — lamb, then righteous sufferer — is the bridge the Evangelist will cross at John 19:36, where both texts converge on Christ. Within the Old Testament the link is shared vocabulary, not a quotation.
Exodus 12:46 · Psalm 34:20
basis: shared Hebrew lexemes H6106 ʻetsem (bone) + H7665 shâbar (break) + H259 ʼechâd (one) — a shared motif of the unbroken bone; mid-frequency words, so thematic, not a verbal-quotation claim
“One law (tôrāh ’aḥat) shall be for the native (’ezrāḥ) and for the sojourner (gēr)” of v. 49 is a fixed legislative formula echoed across the Torah — at the second Passover (Num 9:14, named by Poole and the Cambridge Bible) and at Lev 24:22; Num 15:15–16. The pairing of ’ezrāḥ (relatively rare, 17 verses) with gēr and ’eḥād is the anchor; the Cambridge Bible lists the parallels explicitly. Honesty note: only one of the shared lexemes (’ezrāḥ) is rare, and at 17 verses it does not clear the Verifier’s threshold for a single-word verbal link (≤12 vv) — and gēr (83 vv) is common. So the Verifier’s own computed tier here is structural / thematic, not verbal; we record that rather than overclaim a quotation. The formula is a genuine recurring legal pattern, not a citation.
Exodus 12:49 · Numbers 9:14 · Leviticus 24:22 · Numbers 15:15
basis: Verifier-computed: shared Hebrew lexemes H249 ʼezrâch (native, 17 vv) + H1616 gêr (sojourner, 83 vv) + H259 ʼechâd (one, 739 vv); only one rare lexeme (ʼezrâch, 17 vv) — above the ≤12-vv single-word verbal cutoff and with no second rare word — so a recurring legislative pattern/motif, not a verbal-quotation claim (downgraded from the draft's 'verbal')
The command to circumcise the bought slave before he may eat (v. 44) reaches straight back to the founding circumcision law given to Abraham, where “he that is bought with money (miqnat-kāsep̄)… must needs be circumcised (mûl).” The Cambridge Bible, Poole, Ellicott and Gill all cite Genesis 17:12–13. The lexeme miqnah is rare (13 verses), which the Verifier rates a true verbal link.
Exodus 12:44 · Genesis 17:12 · Genesis 17:13
basis: shared Hebrew lexemes H4736 miqnâh (purchase, rare — 13 vv) + H4135 mûwl (circumcise, 33 vv) + H3701 keçeph (silver) — the rare miqnâh + mûwl pairing confirms the Passover slave-law draws directly on Genesis 17
The two excluded classes of v. 45 — the settler (tôšāḇ) and the hired man (śāḵîr) — recur together as a standing legal pair in the Levitical jubilee and priestly-food laws: “a settler with you and a hired servant shall not eat of it” / “shall eat its fruit” (Lev 25:6; cf. Lev 22:10; 25:40). The Cambridge Bible notes the hired servant is “associated, as here, in Leviticus 22:10 ; Leviticus 25:6 ; Leviticus 25:40 , with the tôshâb.” Both words are genuinely rare — tôšāḇ in only 13 verses, śāḵîr in 17 — and the Verifier rates the pairing a true verbal link, the strongest lexical connection in this unit.
Exodus 12:45 · Leviticus 25:6 · Leviticus 22:10
basis: Verifier-computed: shared rare Hebrew lexemes H8453 tôwshâb (settler, 13 vv) + H7916 sâkîyr (hired man, 17 vv) — two rare lexemes ≤60 vv form the recurring 'settler-and-hireling' legal couplet; a true verbal/formulaic link, not a mere theme
The status granted here — the circumcised sojourner becomes “like a native” (kə-’ezraḥ) — flowers into the Torah’s repeated command to love the resident foreigner: “the sojourner (gēr) who sojourns (gûr) with you shall be to you as the native (’ezrāḥ) among you, and you shall love him as yourself” (Lev 19:34). The Cambridge Bible draws the line explicitly, and traces the same elevation of the gēr forward into Ezekiel’s restored land, where the sojourner is to receive an inheritance “among the tribes of Israel” (Ezek 47:22) — the prophet extends the Passover charter into the age to come. Shared vocabulary (’ezrāḥ, gēr, gûr) is the basis.
Exodus 12:48 · Leviticus 19:34 · Ezekiel 47:22
basis: shared Hebrew lexemes H249 ʼezrâch (native) + H1616 gêr (sojourner) + H1481 gûwr (to sojourn) — the same legal status of the foreigner; a shared theme/pattern across the law and the prophets
Matthew Henry reads the whole ordinance through Paul’s declaration: “Christ our passover is sacrificed for us” (1 Cor 5:7). This is a cross-Testament (Greek↔Hebrew) link: there is no shared Strong’s lexeme — the Verifier finds none — so it cannot be tiered “verbal.” It is a theological/typological identification, argued by the apostle and the commentators, not a lexical fact. We tier it typological — figural, ancient and widely held — and flag the cross-Testament basis honestly, never as a verbal match.
Exodus 12:43 · Exodus 12:46 · 1 Corinthians 5:7
basis: cross-Testament (Greek↔Hebrew): no shared Strong's lexeme is possible; the link is Paul's explicit typological naming of Christ as the Passover — ancient and widely held, but argued theologically, not a verbal/lexical match
This unit does not contain Joshua 1:5, so the standing rule about the Joshua 1:5 → Hebrews 13:5 promise does not apply to a verse here. We record it openly: the rule is triggered only for units that contain Joshua 1:5, and Exodus 12:43–51 does not. No such cross-reference is asserted for this unit; this entry exists solely to show the policy was checked, not silently skipped.
Joshua 1:5 · Hebrews 13:5
basis: not applicable to this unit — Joshua 1:5 is not in Exodus 12:43–51; entry retained only to document that the mandated Joshua-1:5 flag was checked and found out of scope here
AI-generated reading; weigh it against the text.
The one positive symbolic command of the unit — “you shall not break a bone of it” (v. 46) — is the Scripture John names as fulfilled at the cross: the soldiers broke the legs of the two crucified beside Jesus, “but when they came to Jesus and saw that He was already dead, they did not break His legs… these things happened so that the Scripture would be fulfilled: ‘Not one of His bones will be broken’” (Jn 19:33–36). Ellicott, Barnes, Poole, Gill and the Pulpit Commentary all read the type here. This is a cross-Testament link — no shared Strong’s number is possible between Greek and Hebrew — yet John makes the citation explicit, and the typology is ancient and unanimous in the tradition.
Exodus 12:46 · John 19:33 · John 19:36 · Psalm 34:20
Paul makes the identification flat: “Christ, our Passover lamb, has been sacrificed for us” (1 Cor 5:7). Matthew Henry frames the entire ordinance by it — “his blood is the only ransom for our souls; without the shedding of it there is no remission.” The whole, unbroken lamb of v. 46 becomes, for Ellicott, “a type of Him through whom men are brought into unity with each other and with God.” The redemption sealed “in the bone of that day” (v. 51) is the shadow whose substance is the Lamb of God.
Exodus 12:46 · 1 Corinthians 5:7 · John 1:29 · 1 Peter 1:19
“One law… for the native and for the sojourner” (v. 49), with the foreigner brought all the way to “like a native” (v. 48), is — in Gill’s words — “a dawn of grace to the poor Gentiles… fellow citizens with the saints” (Eph 2:19). The trajectory the commentators trace runs to the cross, where Christ “has made the two one and has torn down the dividing wall… that He might create in Himself one new man” (Eph 2:14–15). What the Passover law granted by circumcision, the gospel grants by faith — the one people gathered to the one Lamb. This is a structural/typological trajectory, not a verbal citation; it is held widely in the tradition but argued, not lexically proven.
Exodus 12:48 · Exodus 12:49 · Ephesians 2:14 · Galatians 3:28
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). The named voices are quoted verbatim from public-domain commentaries on Exodus 12:43–51 (Ellicott, Matthew Henry, Barnes, Jamieson-Fausset-Brown, Poole, Gill, Geneva Study Bible, Cambridge Bible, Pulpit Commentary, Keil & Delitzsch, Benson), each attributed in place to its BibleHub source. Note that Spurgeon’s verse-by-verse work is the Treasury of David on the Psalms, not Exodus, so he is not quoted here; the voices selected are the strongest public-domain witnesses on this Passover ordinance.
The Hebrew is the Masoretic tradition. Transliterations, parsings, the literal renderings, the “where the English smooths the Hebrew” notes, the grand commentary, the canonical threads, and the reading of Christ are this tool’s own machine synthesis (⚙) — careful but fallible; check them against a lexicon (BDB/HALOT) and a standard grammar. Three honest cautions specific to this unit: (1) the within-Testament threads rest on shared Hebrew lexemes computed by the Verifier, and we report its tiers rather than our hopes — the slave-circumcision link (Gen 17:12–13, rare miqnâh) and the “settler-and-hireling” couplet (Lev 25:6, rare tôšāḇ + śāḵîr) clear the verbal/quotation bar; but the “one law for native and sojourner” formula and the bone-law repeated in Num 9:12 carry only one rare or no rare lexeme, so they are tiered structural / thematic, not verbal. The editor downgraded the “one law” thread from the draft’s “verbal” claim to match the Verifier. (2) The two great Christological connections (1 Cor 5:7; John 19:36) are cross-Testament, where no shared Strong’s number is possible — the Verifier returns “flagged — verify source” for both — so we tier them typological and argue them theologically, never claiming a lexical match. (3) The mandated Joshua 1:5 → Hebrews 13:5 flag was checked; it is out of scope for this unit, which does not contain Joshua 1:5, and is recorded as such rather than silently dropped. ✦ marks a human public-domain source; ⚙ marks machine synthesis to be verified. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)