The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Exodus12:14–28

The Feast of Unleavened Bread

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Exodus 12:14–28 — The Feast of Unleavened Bread. 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.

14

And this day will be a memorial for you, and you are to celebrate it as a feast to the LORD, as a permanent statute for the generations to come.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

haz·zeh hay·yō·wm wə·hā·yāh lə·zik·kā·rō·wn lā·ḵem wə·ḥag·gō·ṯem ’ō·ṯōw ḥaḡ Yah·weh tə·ḥāg·gu·hū ‘ō·w·lām ḥuq·qaṯ lə·ḏō·rō·ṯê·ḵem

Word by word13 · parsed
הַזֶּ֤הhaz·zehAnd thisH2088
√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular
hazzeh, "this," the demonstrative that fixes the day. The grammar throws weight forward: this day, no other.
הַיּ֨וֹםhay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine singular
hayyôm, "the day." Cambridge and Keil dispute which day—the 14th (Passover proper) or the 15th (first day of Unleavened Bread). The synthesis cannot settle it; the text simply says this.
וְהָיָה֩wə·hā·yāhwill beH1961
√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular
לְזִכָּר֔וֹןlə·zik·kā·rō·wna memorialH2146
√ zikrôwn — a memento (or memorable thing, day or writing)Preposition-lNounmasculine singular
lə·zikkārôn, the goal of the day: it exists "for a memorial." The preposition lə- turns the day into an instrument of remembrance.
לָכֶם֙lā·ḵemfor you
Prepositionsecond person masculine plural
וְחַגֹּתֶ֥םwə·ḥag·gō·ṯemand you are to celebrateH2287
√ châgag — properly, to move in acircle, iConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
wə·ḥaggōṯem, Qal perfect with waw-consecutive—a command cast as accomplished fact: "and you shall keep it as a pilgrim-feast." The festal joy is mandated, not optional.
אֹת֖וֹ’ō·ṯōwitH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular
חַ֣גḥaḡas a feastH2282
√ chag — a festival, or a victim thereforNounmasculine singular
לַֽיהוָ֑הYah·wehto the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular
la-YHWH, "to YHWH." The feast is not Israel's possession but a feast to the LORD—directed Godward, His before it is theirs.
תְּחָגֻּֽהוּ׃tə·ḥāg·gu·hūH2287
√ châgag — properly, to move in acircle, iVerbQalImperfectsecond person masculine pluralthird person masculine singular
עוֹלָ֖ם‘ō·w·lāmas a permanentH5769
√ ʻôwlâm — properly, concealed, iNounmasculine singular
ʿōlām, "age-long." Paired with ḥuqqat (statute) it forms the standing formula "perpetual statute," the legal seal of an institution meant to outlast every generation that keeps it.
חֻקַּ֥תḥuq·qaṯstatuteH2708
√ chuqqâh — {an enactmentNounfeminine singular construct
ḥuqqat, construct of ḥuqqāh, "an engraved enactment"—a decree cut in, not negotiated.
לְדֹרֹ֣תֵיכֶ֔םlə·ḏō·rō·ṯê·ḵemfor the generations to comeH1755
√ dôwr — properly, a revolution of time, iPreposition-lNounmasculine plural constructsecond person masculine plural
15

For seven days you must eat unleavened bread. On the first day you are to remove the leaven from your houses. Whoever eats anything leavened from the first day through the seventh must be cut off from Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šiḇ·‘aṯ yā·mîm tō·ḵê·lū ’aḵ maṣ·ṣō·wṯ hā·ri·šō·wn bay·yō·wm taš·bî·ṯū śə·’ōr mib·bāt·tê·ḵem kî kāl- ’ō·ḵêl ḥā·mêṣ hā·ri·šōn mî·yō·wm ‘aḏ- haš·šə·ḇi·‘î yō·wm wə·niḵ·rə·ṯāh han·ne·p̄eš ha·hi·w mî·yiś·rā·’êl

Word by word23 · parsed
שִׁבְעַ֤תšiḇ·‘aṯFor sevenH7651
√ shebaʻ — seven (as the sacred full one)Numbermasculine singular construct
šiḇʿaṯ, "seven," the covenant number; Keil reads the heptad of days as "the seal of the covenant relationship."
יָמִים֙yā·mîmdaysH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural
תֹּאכֵ֔לוּtō·ḵê·lūyou must eatH398
√ ʼâkal — to eat (literally or figuratively)VerbQalImperfectsecond person masculine plural
אַ֚ךְ’aḵ. . .H389
√ ʼak — a particle of affirmation, surelyAdverb
ʾaḵ, an adverb of strong limitation—"only, surely." Cambridge prefers "surely": the clause restricts when leaven must be gone (not later than day one).
מַצּ֣וֹתmaṣ·ṣō·wṯunleavened breadH4682
√ matstsâh — properly, sweetnessNounfeminine plural
הָרִאשׁ֔וֹןhā·ri·šō·wnOn the firstH7223
√ riʼshôwn — first, in place, time or rank (as adjective or noun)ArticleAdjectivemasculine singular
בַּיּ֣וֹםbay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-b, ArticleNounmasculine singular
תַּשְׁבִּ֥יתוּtaš·bî·ṯūyou are to removeH7673
√ shâbath — to repose, iVerbHifilImperfectsecond person masculine plural
שְּׂאֹ֖רśə·’ōrthe leavenH7603
√ sᵉʼôr — barm or yeast-cake (as swelling by fermentation)Nounmasculine singular
śəʾōr, sourdough starter (H7603). A rare lexeme tying this verse verbally to Leviticus 2:11 and Deuteronomy 16:4.
מִבָּתֵּיכֶ֑םmib·bāt·tê·ḵemfrom your housesH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-mNounmasculine plural constructsecond person masculine plural
כִּ֣י׀kî. . .H3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
כָּל־kāl-WhoeverH3605
√ kôl — properly, the wholeNounmasculine singular construct
אֹכֵ֣ל’ō·ḵêleatsH398
√ ʼâkal — to eat (literally or figuratively)VerbQalParticiplemasculine singular
ʾōḵêl, Qal participle, "one eating"—a standing description of habitual act, not a single bite. The penalty attaches to the persistent eater.
חָמֵ֗ץḥā·mêṣanything leavenedH2557
√ châmêts — ferment, (figuratively) extortionNounmasculine singular
ḥāmêṣ (H2557), the leavened thing; Strong's adds the figurative sense "extortion." Leaven becomes Scripture's emblem of corruption working invisibly through the whole.
הָרִאשֹׁ֖ןhā·ri·šōnfrom the firstH7223
√ riʼshôwn — first, in place, time or rank (as adjective or noun)ArticleAdjectivemasculine singular
מִיּ֥וֹםmî·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-mNounmasculine singular
עַד־‘aḏ-throughH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
הַשְּׁבִעִֽי׃haš·šə·ḇi·‘îthe seventhH7637
√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular
י֥וֹםyō·wm. . .H3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine singular
וְנִכְרְתָ֞הwə·niḵ·rə·ṯāhmust be cut offH3772
√ kârath — to cut (off, down or asunder)Conjunctive wawVerbNifalConjunctive perfectthird person feminine singular
wə·niḵrəṯāh, "shall be cut off." Cambridge argues this is excommunication plus a threat of divine interposition, not civil execution (which Hebrew marks with a different formula).
הַנֶּ֤פֶשׁhan·ne·p̄eš. . .H5315
√ nephesh — properly, a breathing creature, iArticleNounfeminine singular
הַהִוא֙ha·hi·w. . .H1931
√ hûwʼ — he (she or it)ArticlePronounthird person feminine singular
מִיִּשְׂרָאֵ֔לmî·yiś·rā·’êlfrom IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobPreposition-mNounpropermasculine singular
16

On the first day you are to hold a sacred assembly, and another on the seventh day. You must not do any work on those days, except to prepare the meals—that is all you may do.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hā·ri·šō·wn ū·ḇay·yō·wm yih·yeh lā·ḵem kāl- qō·ḏeš miq·rā- qō·ḏeš miq·rā- haš·šə·ḇî·‘î ū·ḇay·yō·wm ḇā·hem lō- yê·‘ā·śeh mə·lā·ḵāh ’aḵ ’ă·šer yê·’ā·ḵêl ne·p̄eš lə·ḵāl hū lə·ḇad·dōw yê·‘ā·śeh lā·ḵem

Word by word24 · parsed
הָרִאשׁוֹן֙hā·ri·šō·wnOn the firstH7223
√ riʼshôwn — first, in place, time or rank (as adjective or noun)ArticleAdjectivemasculine singular
וּבַיּ֤וֹםū·ḇay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Conjunctive waw, Preposition-b, ArticleNounmasculine singular
יִהְיֶ֣הyih·yehyou are to holdH1961
√ hâyâh — to exist, iVerbQalImperfectthird person masculine singular
לָכֶ֑םlā·ḵem
Prepositionsecond person masculine plural
כָּל־kāl-H3605
√ kôl — properly, the wholeNounmasculine singular construct
קֹ֔דֶשׁqō·ḏeša sacredH6944
√ qôdesh — a sacred place or thingNounmasculine singular
qōḏeš, "holiness / sacredness," governing miqrā: a convocation set apart from ordinary gathering.
מִקְרָא־miq·rā-assemblyH4744
√ miqrâʼ — something called out, iNounmasculine singular construct
miqrā (H4744), "convocation"; cognate with the verb "to call" (qārāʾ). Jewish practice summoned the assembly by silver trumpets (Numbers 10:2).
קֹ֖דֶשׁqō·ḏešand anotherH6944
√ qôdesh — a sacred place or thingNounmasculine singular
מִקְרָא־miq·rā-. . .H4744
√ miqrâʼ — something called out, iNounmasculine singular construct
הַשְּׁבִיעִ֔יhaš·šə·ḇî·‘îon the seventhH7637
√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular
וּבַיּוֹם֙ū·ḇay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Conjunctive waw, Preposition-b, ArticleNounmasculine singular
בָהֶ֔םḇā·hemYou must
Prepositionthird person masculine plural
לֹא־lō-notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
יֵעָשֶׂ֣הyê·‘ā·śehdoH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbNifalImperfectthird person masculine singular
yêʿāśeh, the passive verb framing the work-prohibition twice in the verse, bracketing the lone exception.
מְלָאכָה֙mə·lā·ḵāhany workH4399
√ mᵉlâʼkâh — properly, deputyship, iNounfeminine singular
אַ֚ךְ’aḵon those daysH389
√ ʼak — a particle of affirmation, surelyAdverb
אֲשֶׁ֣ר’ă·šerexcept to prepareH834
√ ʼăsher — who, which, what, thatPronounrelative
ʾăšer, the relative pronoun opening the single permitted act: the preparation of food—the line that distinguishes a festival day from the stricter Sabbath, on which even cooking was forbidden (Exodus 35:3).
יֵאָכֵ֣לyê·’ā·ḵêlthe mealsH398
√ ʼâkal — to eat (literally or figuratively)VerbNifalImperfectthird person masculine singular
נֶ֔פֶשׁne·p̄ešH5315
√ nephesh — properly, a breathing creature, iNounfeminine singular
לְכָל־lə·ḵālH3605
√ kôl — properly, the wholePreposition-lNounmasculine singular construct
ה֥וּאhūthatH1931
√ hûwʼ — he (she or it)Pronounthird person masculine singular
לְבַדּ֖וֹlə·ḇad·dōwis allH905
√ bad — properly, separationPreposition-lNounmasculine singular constructthird person masculine singular
יֵעָשֶׂ֥הyê·‘ā·śehyou may doH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbNifalImperfectthird person masculine singular
לָכֶֽם׃lā·ḵem
Prepositionsecond person masculine plural
17

So you are to keep the Feast of Unleavened Bread, for on this very day I brought your divisions out of the land of Egypt. You must keep this day as a permanent statute for the generations to come.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·šə·mar·tem ’eṯ- ham·maṣ·ṣō·wṯ kî haz·zeh bə·‘e·ṣem hay·yō·wm hō·w·ṣê·ṯî ṣiḇ·’ō·w·ṯê·ḵem ’eṯ- mê·’e·reṣ miṣ·rā·yim ū·šə·mar·tem ’eṯ- haz·zeh hay·yō·wm ‘ō·w·lām ḥuq·qaṯ lə·ḏō·rō·ṯê·ḵem

Word by word19 · parsed
וּשְׁמַרְתֶּם֮ū·šə·mar·temSo you are to keepH8104
√ shâmar — properly, to hedge about (as with thorns), iConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַמַּצּוֹת֒ham·maṣ·ṣō·wṯthe Feast of Unleavened BreadH4682
√ matstsâh — properly, sweetnessArticleNounfeminine plural
כִּ֗יkîforH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
הַזֶּ֔הhaz·zehon thisH2088
√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular
בְּעֶ֙צֶם֙bə·‘e·ṣemveryH6106
√ ʻetsem — a bone (as strong)Preposition-bNounfeminine singular construct
bə·ʿeṣem, "in the bone of," the substance / very self of the day—an idiom found only in the Priestly source and Ezekiel.
הַיּ֣וֹםhay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine singular
הוֹצֵ֥אתִיhō·w·ṣê·ṯîI broughtH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilPerfectfirst person common singular
hôṣêṯî, "I brought out" (H3318)—God Himself the subject of redemption; the same verb (Qal) describes Israel forbidden to "go out" their doors in v. 22.
צִבְאוֹתֵיכֶ֖םṣiḇ·’ō·w·ṯê·ḵemyour divisionsH6635
√ tsâbâʼ — a mass of persons (or figuratively, things), especially regNouncommon plural constructsecond person masculine plural
ṣiḇʾôṯêḵem, "your hosts" (H6635), the word for organized armies; Exodus pictures the freed slaves as a marshalled host marching out under God their commander.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
מֵאֶ֣רֶץmê·’e·reṣout of the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-mNounfeminine singular construct
מִצְרָ֑יִםmiṣ·rā·yimof EgyptH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
וּשְׁמַרְתֶּ֞םū·šə·mar·temYou must keepH8104
√ shâmar — properly, to hedge about (as with thorns), iConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַזֶּ֛הhaz·zehthisH2088
√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular
הַיּ֥וֹםhay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine singular
עוֹלָֽם׃‘ō·w·lāmas a permanentH5769
√ ʻôwlâm — properly, concealed, iNounmasculine singular
ʿōlām again sealing the institution, repeating v. 14's formula and binding the seven-day feast to the day of deliverance.
חֻקַּ֥תḥuq·qaṯstatuteH2708
√ chuqqâh — {an enactmentNounfeminine singular construct
לְדֹרֹתֵיכֶ֖םlə·ḏō·rō·ṯê·ḵemfor the generations to comeH1755
√ dôwr — properly, a revolution of time, iPreposition-lNounmasculine plural constructsecond person masculine plural
18

In the first month you are to eat unleavened bread, from the evening of the fourteenth day until the evening of the twenty-first day.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bā·ri·šōn tō·ḵə·lū maṣ·ṣōṯ bā·‘e·reḇ bə·’ar·bā·‘āh ‘ā·śār yō·wm la·ḥō·ḏeš ‘aḏ bā·‘ā·reḇ hā·’e·ḥāḏ wə·‘eś·rîm la·ḥō·ḏeš yō·wm

Word by word14 · parsed
בָּרִאשֹׁ֡ןbā·ri·šōnIn the first [month]H7223
√ riʼshôwn — first, in place, time or rank (as adjective or noun)Preposition-b, ArticleAdjectivemasculine singular
bā·rišōn, "in the first" (H7223); the noun "month" is implied, an ellipsis the ancient reader filled by context.
תֹּאכְל֖וּtō·ḵə·lūyou are to eatH398
√ ʼâkal — to eat (literally or figuratively)VerbQalImperfectsecond person masculine plural
מַצֹּ֑תmaṣ·ṣōṯunleavened breadH4682
√ matstsâh — properly, sweetnessNounfeminine plural
בָּעֶ֔רֶבbā·‘e·reḇfrom the eveningH6153
√ ʻereb — duskPreposition-b, ArticleNounmasculine singular
bā·ʿereḇ (H6153), "at evening"—the boundary marker of the Hebrew day (Genesis 1:5), here defining when the seven days begin and end.
בְּאַרְבָּעָה֩bə·’ar·bā·‘āhof the fourteenthH702
√ ʼarbaʻ — fourPreposition-bNumbermasculine singular
עָשָׂ֨ר‘ā·śār. . .H6240
√ ʻâsâr — ten (only in combination), iNumbermasculine singular
י֤וֹםyō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine singular
yôm, "day," anchoring the precise date: the 14th at dusk.
לַחֹ֙דֶשׁ֙la·ḥō·ḏeš. . .H2320
√ chôdesh — the new moonPreposition-l, ArticleNounmasculine singular
עַ֠ד‘aḏuntilH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
בָּעָֽרֶב׃bā·‘ā·reḇthe eveningH6153
√ ʻereb — duskPreposition-b, ArticleNounmasculine singular
הָאֶחָ֧דhā·’e·ḥāḏof the twenty-firstH259
√ ʼechâd — properly, united, iArticleNumbermasculine singular
וְעֶשְׂרִ֛יםwə·‘eś·rîm. . .H6242
√ ʻesrîym — twentyConjunctive wawNumbercommon plural
לַחֹ֖דֶשׁla·ḥō·ḏeš. . .H2320
√ chôdesh — the new moonPreposition-l, ArticleNounmasculine singular
י֣וֹםyō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine singular construct
yôm in construct, closing the verse on the answering boundary—the 21st at dusk—making the span exactly seven days.
19

For seven days there must be no leaven found in your houses. If anyone eats something leavened, that person, whether a foreigner or native of the land, must be cut off from the congregation of Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šiḇ·‘aṯ yā·mîm lō śə·’ōr yim·mā·ṣê bə·ḇāt·tê·ḵem kî kāl- ’ō·ḵêl maḥ·me·ṣeṯ ha·hi·w han·ne·p̄eš bag·gêr ū·ḇə·’ez·raḥ hā·’ā·reṣ wə·niḵ·rə·ṯāh mê·‘ă·ḏaṯ yiś·rā·’êl

Word by word18 · parsed
שִׁבְעַ֣תšiḇ·‘aṯFor sevenH7651
√ shebaʻ — seven (as the sacred full one)Numbermasculine singular construct
יָמִ֔יםyā·mîmdaysH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural
לֹ֥אlōthere must be noH3808
√ lôʼ — not (the simple or absAdverbNegative particle
שְׂאֹ֕רśə·’ōrleavenH7603
√ sᵉʼôr — barm or yeast-cake (as swelling by fermentation)Nounmasculine singular
יִמָּצֵ֖אyim·mā·ṣêfoundH4672
√ mâtsâʼ — properly, to come forth to, iVerbNifalImperfectthird person masculine singular
yim·māṣê, "shall be found" (Niphal); the prohibition shifts from eating to mere presence—leaven must not even exist in the house.
בְּבָתֵּיכֶ֑םbə·ḇāt·tê·ḵemin your housesH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-bNounmasculine plural constructsecond person masculine plural
כִּ֣י׀kîIfH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
כָּל־kāl-anyoneH3605
√ kôl — properly, the wholeNounmasculine singular construct
אֹכֵ֣ל’ō·ḵêleatsH398
√ ʼâkal — to eat (literally or figuratively)VerbQalParticiplemasculine singular
מַחְמֶ֗צֶתmaḥ·me·ṣeṯsomething leavenedH2557
√ châmêts — ferment, (figuratively) extortionNounfeminine singular
הַהִוא֙ha·hi·wthatH1931
√ hûwʼ — he (she or it)ArticlePronounthird person feminine singular
הַנֶּ֤פֶשׁhan·ne·p̄ešpersonH5315
√ nephesh — properly, a breathing creature, iArticleNounfeminine singular
בַּגֵּ֖רbag·gêrwhether a foreignerH1616
√ gêr — properly, a guestPreposition-b, ArticleNounmasculine singular
bag·gêr (H1616), the resident sojourner; this verse's extension of the death-penalty clause to the gêr is, per Pulpit, the early signal that Gentiles were never barred from covenant by race.
וּבְאֶזְרַ֥חū·ḇə·’ez·raḥor nativeH249
√ ʼezrâch — a spontaneous growth, iConjunctive waw, Preposition-bNounmasculine singular construct
ū·ḇə·ʾezraḥ (H249), the native-born, "sprung from the soil"; the pairing with gêr makes the law impartial—one rule for home-born and foreigner alike.
הָאָֽרֶץ׃hā·’ā·reṣof the landH776
√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular
וְנִכְרְתָ֞הwə·niḵ·rə·ṯāhmust be cut offH3772
√ kârath — to cut (off, down or asunder)Conjunctive wawVerbNifalConjunctive perfectthird person feminine singular
מֵעֲדַ֣תmê·‘ă·ḏaṯfrom the congregationH5712
√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)Preposition-mNounfeminine singular construct
mê·ʿăḏaṯ, "from the congregation" (ʿēḏāh); v. 15 said "from Israel," v. 19 says "from the congregation"—Cambridge notes such formulaic variation is the signature of the Priestly cutting-off penalty.
יִשְׂרָאֵ֔לyiś·rā·’êlof IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
20

You are not to eat anything leavened; eat unleavened bread in all your homes.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lō ṯō·ḵê·lū kāl- maḥ·me·ṣeṯ tō·ḵə·lū maṣ·ṣō·wṯ bə·ḵōl mō·wō·šə·ḇō·ṯê·ḵem

Word by word8 · parsed
לֹ֣אlō{You are} notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
תֹאכֵ֑לוּṯō·ḵê·lūto eatH398
√ ʼâkal — to eat (literally or figuratively)VerbQalImperfectsecond person masculine plural
כָּל־kāl-anythingH3605
√ kôl — properly, the wholeNounmasculine singular construct
מַחְמֶ֖צֶתmaḥ·me·ṣeṯleavenedH2557
√ châmêts — ferment, (figuratively) extortionNounfeminine singular
maḥ·meṣeṯ, "anything leavened" (H2557), the wider feminine form catching every fermented food, not bread alone.
תֹּאכְל֖וּtō·ḵə·lūeatH398
√ ʼâkal — to eat (literally or figuratively)VerbQalImperfectsecond person masculine plural
מַצּֽוֹת׃פmaṣ·ṣō·wṯunleavened breadH4682
√ matstsâh — properly, sweetnessNounfeminine plural
בְּכֹל֙bə·ḵōlin allH3605
√ kôl — properly, the wholePreposition-bNounmasculine singular construct
מוֹשְׁבֹ֣תֵיכֶ֔םmō·wō·šə·ḇō·ṯê·ḵemyour homesH4186
√ môwshâb — a seatNounmasculine plural constructsecond person masculine plural
môšəḇōṯêḵem (H4186), "your dwellings"; Pulpit: wherever Israel lives—Egypt, wilderness, Palestine, Babylon—"this law shall be observed," and so it is kept worldwide to this day.
21

Then Moses summoned all the elders of Israel and told them, “Go at once and select for yourselves a lamb for each family, and slaughter the Passover lamb.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

mō·šeh way·yiq·rā lə·ḵāl ziq·nê yiś·rā·’êl way·yō·mer ’ă·lê·hem miš·ḵū ū·qə·ḥū lā·ḵem ṣōn lə·miš·pə·ḥō·ṯê·ḵem wə·ša·ḥă·ṭū hap·pā·saḥ

Word by word14 · parsed
מֹשֶׁ֛הmō·šehThen MosesH4872
√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular
וַיִּקְרָ֥אway·yiq·rāsummonedH7121
√ qârâʼ — to call out to (iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·yiqrā, "and he called" (qārāʾ)—the same root as miqrā, "convocation," in v. 16; Moses now does the calling-together the law commanded.
לְכָל־lə·ḵālallH3605
√ kôl — properly, the wholePreposition-lNounmasculine singular construct
זִקְנֵ֥יziq·nêthe eldersH2205
√ zâqên — oldAdjectivemasculine plural construct
ziqnê, "elders of"; Moses mediates God's word to the nation through its elders, unable (per Pulpit) to summon a general assembly under Pharaoh's eye.
יִשְׂרָאֵ֖לyiś·rā·’êlof IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
וַיֹּ֣אמֶרway·yō·merand toldH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
אֲלֵהֶ֑ם’ă·lê·hemthemH413
√ ʼêl — near, with or amongPrepositionthird person masculine plural
מִֽשְׁכ֗וּmiš·ḵūGo at onceH4900
√ mâshak — to draw, used in a great variety of applications (including to sow, to sound, to prolong, to develop, to march, to remove, to delay, to be tall, etcVerbQalImperativemasculine plural
mišḵū, "draw out / withdraw" (H4900); the verb's ambiguity is genuine and the commentators do not agree.
וּקְח֨וּū·qə·ḥūand selectH3947
√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalImperativemasculine plural
לָכֶ֥םlā·ḵemfor yourselves
Prepositionsecond person masculine plural
צֹ֛אןṣōna lambH6629
√ tsôʼn — a collective name for a flock (of sheep or goats)Nouncommon singular
לְמִשְׁפְּחֹתֵיכֶ֖םlə·miš·pə·ḥō·ṯê·ḵemfor each familyH4940
√ mishpâchâh — a family, iPreposition-lNounfeminine plural constructsecond person masculine plural
וְשַׁחֲט֥וּwə·ša·ḥă·ṭūand slaughterH7819
√ shâchaṭ — to slaughter (in sacrifice or massacre)Conjunctive wawVerbQalImperativemasculine plural
wə·šaḥăṭū, "and slaughter" (H7819)—the sacrificial verb, ritual killing; this is a sacrifice, not mere butchery.
הַפָּֽסַח׃hap·pā·saḥthe Passover lambH6453
√ peçach — a pretermission, iArticleNounmasculine singular
hap·pāsaḥ, "the Passover" (H6453); the noun built on the rare verb pāsaḥ (to pass over), now naming the victim. The shared lexeme binds this verse verbally to Exodus 12:13, 23, 27.
22

Take a cluster of hyssop, dip it into the blood in the basin, and brush the blood on the top and sides of the doorframe. None of you shall go out the door of his house until morning.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·lə·qaḥ·tem ’ă·ḡud·daṯ ’ê·zō·wḇ ū·ṭə·ḇal·tem bad·dām ’ă·šer- bas·sap̄ wə·hig·ga‘·tem min- had·dām ’ă·šer bas·sāp̄ ’el- ham·maš·qō·wp̄ wə·’el- šə·tê ham·mə·zū·zōṯ lō ’îš wə·’at·tem ṯê·ṣə·’ū mip·pe·ṯaḥ- bê·ṯōw ‘aḏ- bō·qer

Word by word25 · parsed
וּלְקַחְתֶּ֞םū·lə·qaḥ·temTakeH3947
√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural
אֲגֻדַּ֣ת’ă·ḡud·daṯa clusterH92
√ ʼăguddâh — a band, bundle, knot, or archNounfeminine singular construct
ʾă·ḡudaṯ, "bunch" (H92); a rare lexeme (4 vv) linking this verse verbally to Isaiah 58:6 and Amos 9:6, where the same word binds and looses very different things.
אֵז֗וֹב’ê·zō·wḇof hyssopH231
√ ʼêzôwb — hyssopNounmasculine singular
ʾêzôḇ, "hyssop" (H231); its botanical identity is disputed (caper, marjoram, origanum), but its ritual role is fixed—the plant of purification (Leviticus 14, Numbers 19, Psalm 51:7).
וּטְבַלְתֶּם֮ū·ṭə·ḇal·temdipH2881
√ ṭâbal — to dip, to immerseConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
בַּדָּ֣םbad·dāmit into the bloodH1818
√ dâm — blood (as that which when shed causes death) of man or an animalPreposition-b, ArticleNounmasculine singular
bad·dām, "in the blood" (H1818); the blood is the agent—caught, dipped into, applied. A rare-paired set of door-words (lintel, doorpost) makes vv. 22-23 a verbal echo of v. 7.
אֲשֶׁר־’ă·šer-H834
√ ʼăsher — who, which, what, thatPronounrelative
בַּסַּף֒bas·sap̄in the basinH5592
√ çaph — a vestibule (as a limit)Preposition-b, ArticleNounmasculine singular
bas·sap̄ (H5592), "basin" or "threshold"—a real lexical ambiguity that changes the picture of the rite.
וְהִגַּעְתֶּ֤םwə·hig·ga‘·temand brushH5060
√ nâgaʻ — properly, to touch, iConjunctive wawVerbHifilConjunctive perfectsecond person masculine plural
מִן־min-H4480
√ min — properly, a part ofPreposition
הַדָּ֖םhad·dāmthe bloodH1818
√ dâm — blood (as that which when shed causes death) of man or an animalArticleNounmasculine singular
אֲשֶׁ֣ר’ă·šerH834
√ ʼăsher — who, which, what, thatPronounrelative
בַּסָּ֑ףbas·sāp̄H5592
√ çaph — a vestibule (as a limit)Preposition-b, ArticleNounmasculine singular
אֶל־’el-onH413
√ ʼêl — near, with or amongPreposition
הַמַּשְׁקוֹף֙ham·maš·qō·wp̄the topH4947
√ mashqôwph — a lintelArticleNounmasculine singular
ham·mašqôp̄, "the lintel" (H4947)—a very rare word (3 vv); with məzûzōṯ (doorpost, 17 vv) it marks the blood-framed doorway.
וְאֶל־wə·’el-andH413
√ ʼêl — near, with or amongConjunctive wawPreposition
שְׁתֵּ֣יšə·têvvvH8147
√ shᵉnayim — twoNumberfeminine dual construct
הַמְּזוּזֹ֔תham·mə·zū·zōṯsides of the doorframeH4201
√ mᵉzûwzâh — a door-post (as prominent)ArticleNounfeminine plural
ham·məzūzōṯ, "the doorposts" (H4201); the blood is set high (lintel) and on both sides (posts)—three marks framing the entrance.
לֹ֥אlōNoneH3808
√ lôʼ — not (the simple or absAdverbNegative particle
אִ֥ישׁ’îš. . .H376
√ ʼîysh — a man as an individual or a male personNounmasculine singular
וְאַתֶּ֗םwə·’at·temof youH859
√ ʼattâh — thou and thee, or (plural) ye and youConjunctive wawPronounsecond person masculine plural
תֵצְא֛וּṯê·ṣə·’ūshall go outH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalImperfectsecond person masculine plural
מִפֶּֽתַח־mip·pe·ṯaḥ-the doorH6607
√ pethach — an opening (literally), iPreposition-mNounmasculine singular construct
mip·peṯaḥ, "from the door" (peṯaḥ, opening); the command to stay within ties safety to the blood-marked threshold—Keil: "no safety anywhere except behind the blood-stained door."
בֵּית֖וֹbê·ṯōwof his houseH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular constructthird person masculine singular
עַד־‘aḏ-untilH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
בֹּֽקֶר׃bō·qermorningH1242
√ bôqer — properly, dawn (as the break of day)Nounmasculine singular
23

When the LORD passes through to strike down the Egyptians, He will see the blood on the top and sides of the doorframe and will pass over that doorway; so He will not allow the destroyer to enter your houses and strike you down.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

Yah·weh wə·‘ā·ḇar lin·gōp̄ ’eṯ- miṣ·ra·yim wə·rā·’āh ’eṯ- had·dām ‘al- ham·maš·qō·wp̄ wə·‘al šə·tê ham·mə·zū·zōṯ Yah·weh ū·p̄ā·saḥ ‘al- hap·pe·ṯaḥ wə·lō yit·tên ham·maš·ḥîṯ lā·ḇō ’el- bāt·tê·ḵem lin·gōp̄

Word by word24 · parsed
יְהוָה֮Yah·wehWhen the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
וְעָבַ֣רwə·‘ā·ḇarpasses throughH5674
√ ʻâbar — to cross overConjunctive wawVerbQalConjunctive perfectthird person masculine singular
wə·ʿāḇar, "and He will pass through" (ʿāḇar, H5674)—God moving through Egypt in judgment; deliberately distinct from pāsaḥ (pass over) two clauses later.
לִנְגֹּ֣ףlin·gōp̄to strike downH5062
√ nâgaph — to push, gore, defeat, stub (the toe), inflict (a disease)Preposition-lVerbQalInfinitive construct
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
מִצְרַיִם֒miṣ·ra·yimthe EgyptiansH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
וְרָאָ֤הwə·rā·’āhHe will seeH7200
√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular
wə·rāʾāh, "and He will see" (H7200); the blood is seen by God—the protection rests on His sight of the sign, not on Israel's worthiness.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַדָּם֙had·dāmthe bloodH1818
√ dâm — blood (as that which when shed causes death) of man or an animalArticleNounmasculine singular
עַל־‘al-onH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
הַמַּשְׁק֔וֹףham·maš·qō·wp̄the topH4947
√ mashqôwph — a lintelArticleNounmasculine singular
וְעַ֖לwə·‘alandH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition
שְׁתֵּ֣יšə·têvvvH8147
√ shᵉnayim — twoNumberfeminine dual construct
הַמְּזוּזֹ֑תham·mə·zū·zōṯsides of the doorframeH4201
√ mᵉzûwzâh — a door-post (as prominent)ArticleNounfeminine plural
יְהוָה֙Yah·wehH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
וּפָסַ֤חū·p̄ā·saḥand will passH6452
√ pâçach — to hop, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular
ū·p̄āsaḥ (H6452), "and He will pass over"—the rare verb that names the whole feast. Shared with Exodus 12:13, 27 (verbal link) and, across distant books, with Isaiah 31:5 and the Baal contest of 1 Kings 18.
עַל־‘al-overH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
הַפֶּ֔תַחhap·pe·ṯaḥthat doorwayH6607
√ pethach — an opening (literally), iArticleNounmasculine singular
וְלֹ֤אwə·lōso He will notH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
יִתֵּן֙yit·tênallowH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalImperfectthird person masculine singular
הַמַּשְׁחִ֔יתham·maš·ḥîṯthe destroyerH7843
√ shâchath — to decay, iArticleVerbHifilParticiplemasculine singular
ham·mašḥîṯ (H7843), "the destroyer"; Keil identifies him with the angel of YHWH, not a fallen spirit, while Pulpit leaves the agent/act question open. Hebrews 11:28 renders it ho olothreuōn.
לָבֹ֥אlā·ḇōto enterH935
√ bôwʼ — to go or come (in a wide variety of applications)Preposition-lVerbQalInfinitive construct
אֶל־’el-. . .H413
√ ʼêl — near, with or amongPreposition
בָּתֵּיכֶ֖םbāt·tê·ḵemyour housesH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine plural constructsecond person masculine plural
לִנְגֹּֽף׃lin·gōp̄and strike you downH5062
√ nâgaph — to push, gore, defeat, stub (the toe), inflict (a disease)Preposition-lVerbQalInfinitive construct
24

And you are to keep this command as a permanent statute for you and your descendants.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·šə·mar·tem ’eṯ- haz·zeh had·dā·ḇār ‘aḏ- ‘ō·w·lām lə·ḥāq- lə·ḵā ū·lə·ḇā·ne·ḵā

Word by word9 · parsed
וּשְׁמַרְתֶּ֖םū·šə·mar·temAnd you are to keepH8104
√ shâmar — properly, to hedge about (as with thorns), iConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַזֶּ֑הhaz·zehthisH2088
√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular
הַדָּבָ֣רhad·dā·ḇārcommandH1697
√ dâbâr — a wordArticleNounmasculine singular
had·dāḇār (H1697), "the thing / word"; Keil reads it "the instructions respecting the Passover"—the substance, not every transient detail of the first night.
עַד־‘aḏ-as aH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
עוֹלָֽם׃‘ō·w·lāmpermanentH5769
√ ʻôwlâm — properly, concealed, iNounmasculine singular
ʿōlām with ʿaḏ, "unto age-long / forever"; Keil equates ʿaḏ-ʿōlām here with the ʿōlām of the covenant with Abraham (Genesis 17:7).
לְחָק־lə·ḥāq-statuteH2706
√ chôq — an enactmentPreposition-lNounmasculine singular construct
lə·ḥāq, "as a statute" (ḥōq, H2706)—a decreed, engraved obligation, kin to ḥuqqāh in vv. 14, 17.
לְךָ֥lə·ḵāfor you
Prepositionsecond person masculine singular
וּלְבָנֶ֖יךָū·lə·ḇā·ne·ḵāand your descendantsH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcConjunctive waw, Preposition-lNounmasculine plural constructsecond person masculine singular
ū·lə·ḇānêḵā, "and for your sons"; the law reaches forward to the children whose question v. 26 anticipates.
25

When you enter the land that the LORD will give you as He promised, you are to keep this service.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hā·yāh kî- ṯā·ḇō·’ū ’el- hā·’ā·reṣ ’ă·šer Yah·weh yit·tên lā·ḵem ka·’ă·šer dib·bêr ū·šə·mar·tem ’eṯ- haz·zōṯ hā·‘ă·ḇō·ḏāh

Word by word15 · parsed
וְהָיָ֞הwə·hā·yāhH1961
√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular
כִּֽי־kî-WhenH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
תָבֹ֣אוּṯā·ḇō·’ūyou enterH935
√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectsecond person masculine plural
ṯāḇōʾū, "you come / enter" (bôʾ); the same verb the destroyer is forbidden to do (v. 23, "come into your houses")—Israel will come into the land the destroyer could not come into their homes.
אֶל־’el-. . .H413
√ ʼêl — near, with or amongPreposition
הָאָ֗רֶץhā·’ā·reṣthe landH776
√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular
אֲשֶׁ֨ר’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
יְהוָ֛הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
יִתֵּ֧ןyit·tênwill giveH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalImperfectthird person masculine singular
yittên, "will give" (H5414)—the land is gift, the identical verb used in v. 23 of God not "giving" the destroyer leave; what He withholds from the destroyer He bestows on Israel.
לָכֶ֖םlā·ḵemyou
Prepositionsecond person masculine plural
כַּאֲשֶׁ֣רka·’ă·šerasH834
√ ʼăsher — who, which, what, thatPreposition-kPronounrelative
דִּבֵּ֑רdib·bêrHe promisedH1696
√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person masculine singular
dibbêr (H1696), "He spoke / promised"; the keeping of the feast is yoked to the certainty of the promise.
וּשְׁמַרְתֶּ֖םū·šə·mar·temyou are to keepH8104
√ shâmar — properly, to hedge about (as with thorns), iConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַזֹּֽאת׃haz·zōṯthisH2063
√ zôʼth — this (often used adverb)ArticlePronounfeminine singular
הָעֲבֹדָ֥הhā·‘ă·ḇō·ḏāhserviceH5656
√ ʻăbôdâh — work of any kindArticleNounfeminine singular
hā·ʿăḇōḏāh (H5656), "the service"; the feast is a liturgy, an act of worship that re-narrates the deliverance.
26

When your children ask you, ‘What does this service mean to you?’

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hā·yāh kî- bə·nê·ḵem yō·mə·rū ’ă·lê·ḵem māh hā·‘ă·ḇō·ḏāh haz·zōṯ lā·ḵem

Word by word9 · parsed
וְהָיָ֕הwə·hā·yāhH1961
√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular
כִּֽי־kî-WhenH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
בְּנֵיכֶ֑םbə·nê·ḵemyour childrenH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural constructsecond person masculine plural
bənêḵem, "your children"; the deliberate peculiarity of the rite (JFB) is designed to make the young ask.
יֹאמְר֥וּyō·mə·rūask youH559
√ ʼâmar — to say (used with great latitude)VerbQalImperfectthird person masculine plural
אֲלֵיכֶ֖ם’ă·lê·ḵem. . .H413
√ ʼêl — near, with or amongPrepositionsecond person masculine plural
מָ֛הmāhWhatH4100
√ mâh — properly, interrogative what? (including how? why? when?)Interrogative
māh, "what"—the catechetical question the Haggadah still answers each Passover.
הָעֲבֹדָ֥הhā·‘ă·ḇō·ḏāhdoes this serviceH5656
√ ʻăbôdâh — work of any kindArticleNounfeminine singular
hā·ʿăḇōḏāh (H5656), "the service"; the question concerns the liturgical act, inviting the parent to retell the Exodus.
הַזֹּ֖אתhaz·zōṯmeanH2063
√ zôʼth — this (often used adverb)ArticlePronounfeminine singular
לָכֶֽם׃lā·ḵemto you
Prepositionsecond person masculine plural
27

you are to reply, ‘It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt when He struck down the Egyptians and spared our homes.’” Then the people bowed down and worshiped.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wa·’ă·mar·tem hū pe·saḥ ze·ḇaḥ- Yah·weh ’ă·šer pā·saḥ ‘al- bāt·tê ḇə·nê- yiś·rā·’êl bə·miṣ·ra·yim bə·nā·ḡə·pōw ’eṯ- miṣ·ra·yim wə·’eṯ- hiṣ·ṣîl bāt·tê·nū hā·‘ām way·yiq·qōḏ way·yiš·ta·ḥăw·wū

Word by word21 · parsed
וַאֲמַרְתֶּ֡םwa·’ă·mar·temyou are to replyH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural
ה֜וּאhūItH1931
√ hûwʼ — he (she or it)Pronounthird person masculine singular
פֶּ֨סַחpe·saḥis the PassoverH6453
√ peçach — a pretermission, iNounmasculine singular
pesaḥ (H6453), "Passover"; Ellicott: "The emphatic word is 'Passover,'" the term whose meaning the whole answer exists to explain.
זֶֽבַח־ze·ḇaḥ-sacrificeH2077
√ zebach — properly, a slaughter, iNounmasculine singular construct
zeḇaḥ (H2077), "sacrifice"; the noun that makes the feast an offering, not merely a meal.
לַֽיהוָ֗הYah·wehto the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular
אֲשֶׁ֣ר’ă·šerwhoH834
√ ʼăsher — who, which, what, thatPronounrelative
פָּ֠סַחpā·saḥpassedH6452
√ pâçach — to hop, iVerbQalPerfectthird person masculine singular
pāsaḥ (H6452), the verb of passing-over, here in confession—worship rehearsing the saving act.
עַל־‘al-overH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
בָּתֵּ֤יbāt·têthe housesH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine plural construct
בְנֵֽי־ḇə·nê-vvvH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct
יִשְׂרָאֵל֙yiś·rā·’êlof the IsraelitesH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
בְּמִצְרַ֔יִםbə·miṣ·ra·yimin EgyptH4714
√ Mitsrayim — Mitsrajim, iPreposition-bNounproperfeminine singular
בְּנָגְפּ֥וֹbə·nā·ḡə·pōwwhen He struck downH5062
√ nâgaph — to push, gore, defeat, stub (the toe), inflict (a disease)Preposition-bVerbQalInfinitive constructthird person masculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
מִצְרַ֖יִםmiṣ·ra·yimH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
וְאֶת־wə·’eṯ-the EgyptiansH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
הִצִּ֑ילhiṣ·ṣîland sparedH5337
√ nâtsal — to snatch away, whether in a good or a bad senseVerbHifilPerfectthird person masculine singular
hiṣṣîl (H5337), "delivered / rescued"; the verb of snatching from peril, paired with pāsaḥ across to Isaiah 31:5.
בָּתֵּ֣ינוּbāt·tê·nūour homesH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine plural constructfirst person common plural
הָעָ֖םhā·‘āmThen the peopleH5971
√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular
וַיִּקֹּ֥דway·yiq·qōḏbowed downH6915
√ qâdad — to shrivel up, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·yiqqōḏ (H6915), "bowed the head"; the people's first response to the gospel of deliverance is worship, before the deliverance has even come.
וַיִּֽשְׁתַּחֲוּֽוּ׃way·yiš·ta·ḥăw·wūand worshipedH7812
√ shâchâh — to depress, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine plural
way·yištaḥăwwū (H7812), "and worshiped / prostrated"; the Hitpael of full bodily homage—the posture of a people receiving grace.
28

And the Israelites went and did just what the LORD had commanded Moses and Aaron.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bə·nê yiś·rā·’êl way·yê·lə·ḵū way·ya·‘ă·śū ka·’ă·šer Yah·weh ’eṯ- ṣiw·wāh mō·šeh wə·’a·hă·rōn kên ‘ā·śū

Word by word12 · parsed
בְּנֵ֣יbə·nêAnd the IsraelitesH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct
יִשְׂרָאֵ֑לyiś·rā·’êl. . .H3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
וַיֵּלְכ֥וּway·yê·lə·ḵūwentH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
way·yêləḵū, "and they went"; the same verb-of-going that frames Israel's whole exodus, here turned to obedience.
וַיַּֽעֲשׂ֖וּway·ya·‘ă·śūand didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine plural
way·yaʿăśū, "and they did" (ʿāśāh, H6213); the active response of faith—Keil: "through the obedience of faith they might appropriate the blessing."
כַּאֲשֶׁ֨רka·’ă·šerjust whatH834
√ ʼăsher — who, which, what, thatPreposition-kPronounrelative
יְהוָ֛הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
צִוָּ֧הṣiw·wāhhad commandedH6680
√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectthird person masculine singular
ṣiwwāh, "had commanded" (H6680); the command's authority is God's, mediated through Moses and Aaron.
מֹשֶׁ֥הmō·šehMosesH4872
√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular
וְאַהֲרֹ֖ןwə·’a·hă·rōnand AaronH175
√ ʼAhărôwn — Aharon, the brother of MosesConjunctive wawNounpropermasculine singular
כֵּ֥ןkênH3651
√ kên — properly, set uprightAdverb
עָשֽׂוּ׃ס‘ā·śūH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person common plural
ʿāśū, the repeated "they did," closing the unit on accomplished obedience—the seal of v. 28 that matches the command of v. 14.

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.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The day that outlasts its keepers — 12:14, 17, 24

The unit opens not with an event but with a calendar. Albert Barnes calls the day "a commemorative and sacramental ordinance of perpetual obligation" (Notes on the Bible, 1834), and the Hebrew bears him out: the day is to be a zikkārôn, a memorial, kept as a ḥuqqat ʿōlām, an "age-long statute." Keil & Delitzsch press the duration to its limit—"consecrated for all time, as an 'eternal ordinance'"—while the Geneva Study Bible (1599) reads the same ʿōlām against the grain: "for ever" means "until Christ's coming: for then ceremonies will end." The synthesis notes the dispute is grammatical, not doctrinal: ʿōlām (root "hidden, time out of mind") names duration beyond sight, and the Hebrew alone cannot decide between "to all eternity" and "to the end of the age." Jamieson, Fausset & Brown (1871) catch the oddest feature: "both festivals were instituted before the events they were to commemorate had transpired." The memorial is appointed before there is anything to remember—a striking note that Ellicott and Cambridge take as evidence that the directions were framed (or written) after the Exodus, since v. 17 says "I brought out" of an event still future in the narrative.

ii. Leaven, and the violence of purity — 12:15-20

Seven days, no leaven—and the penalty for a crumb is to be "cut off from Israel" (wə·niḵrəṯāh). The commentators are unanimous on what leaven means and divided on the severity. Charles Ellicott (1878): "Leaven, taken as typical of corruption, was to be wholly put away... a solemn warning that we are to make no compromise with sin." Cambridge grounds the symbol in antiquity—"Leaven was regarded as produced by corruption"—citing Plutarch that leaven is "the offspring of corruption." Keil turns it positive: the maṣṣôṯ "were symbolical of the new life, as cleansed from the leaven of a sinful nature." The Hebrew distinguishes what the English blurs: śəʾôr (the rare starter, 5 vv) in v. 15 versus ḥāmêṣ / maḥmeṣeṯ (the leavened product) in vv. 15, 19-20. And the law widens as it repeats—from "houses" (v. 15) to "in all your dwellings" (v. 20). Gill reads the long abstinence morally: the life of true Israelites should be "without guile, hypocrisy, and malice... spent in sincerity and truth"—near Paul's own use of this passage (1 Corinthians 5:8). Verse 19's extension of the penalty to the gêr, the resident foreigner, prompts the Pulpit Commentary to its widest claim: "no exclusion of the Gentiles by reason of race or descent was ever contemplated by God."

iii. Blood on the door, and the night you must not leave — 12:21-23

The scene shifts from calendar to crisis. Moses gathers the elders and commands the ʾăḡudaṯ ʾêzôḇ, the bunch of hyssop (a rare word, 4 vv), dipped in the blood of the ṣōn—a generic "flock-animal," not necessarily a lamb, as Cambridge and Pulpit both insist. The blood is struck on lintel and two doorposts, the very door-words (mašqôp̄, 3 vv; məzûzōṯ, 17 vv) that bind this verse verbally back to Exodus 12:7. Two textual cruxes stand here. First, bas·sap̄—"basin" or "threshold"? Ellicott notes "this meaning [threshold] was preferred... both by the LXX. and by Jerome," which would place the lamb's slaughter on the doorsill itself. Second, the mašḥîṯ, "the destroyer": Keil identifies him as "the angel of Jehovah," while the Pulpit Commentary observes that the word "has the meaning of 'destruction' no less than that of 'destroyer'"—agent or act, the Hebrew will not say. Ellicott resolves the theology cautiously: there is "no struggle or opposition... between Jehovah and 'the destroyer,' who is simply His minister." The single non-negotiable is the door: Keil, "in this night of judgment there would be no safety anywhere except behind the blood-stained door."

iv. Pass over — the verb that names everything — 12:23, 27

Twice the rare verb pāsaḥ (H6452, only seven verses in all Scripture) carries the weight of the whole institution. Cambridge states the philological fact plainly at v. 23: "The verb is cognate with pésaḥ"—the act and the feast share one root. Gill draws the consoling line: "the Lord will pass over the door; and the house where this blood is sprinkled." By v. 27 the verb has migrated from divine promise into Israel's own confession—"a Passover-sacrifice to YHWH, who passed over the houses"—and is now paired with hiṣṣîl, "delivered, snatched away." That same rare pairing surfaces in Isaiah 31:5, where YHWH, "passing over, He will deliver" Jerusalem, suggesting the verb may carry not merely "skip past" but "hover protectively over." The synthesis records this as a genuine verbal thread (shared H6452), while noting the protective nuance is an interpretive reading the lexeme permits but does not compel.

v. The catechism of the freed — 12:24-28

The unit closes by reaching past the night to the children who never saw it. The feast is built to provoke a question—"What is this ʿăḇōḏāh to you?" (v. 26)—and the word is loaded: ʿăḇōḏāh is "service," the same root as the slavery Israel just left. JFB: the rite's very peculiarity means "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." Poole universalizes it: "God expects this even from the Jewish children, and much more from Christian men, that they should inquire and understand what is said or done in the public worship." The answer to the child is a confession that the lamb is a true zeḇaḥ, a sacrifice—"this passage alone is decisive on the question, and proves that it was" (Pulpit). And the people's response, before the deliverance has even arrived, is worship: they "bowed the head" (way·yiqqōḏ) and "prostrated" (way·yištaḥăwwū). Keil names the closing obedience exactly: "through the obedience of faith they might appropriate the blessing of this 'service.'" Faith acts first; the blessing follows.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under Sola Scriptura, this unit refuses to let redemption be a memory. God appoints the memorial before the deliverance happens (vv. 14, 17)—which means the feast is not Israel's grateful invention but God's prior gift, a frame He builds before He acts, so that the act will never be free-floating. The whole architecture runs from a day (v. 14) to a door (v. 22) to a child's question (v. 26): time, place, and transmission. And at the hinge stands one rare verb, pāsaḥ—God passing over a blood-marked threshold. The text is unembarrassed that safety rests on a sign God sees, not on the worthiness of those behind it: "when he seeth the blood... the LORD will pass over." What is asked of Israel is not merit but blood applied and a door not abandoned. That the same word for their old bondage (ʿăḇōḏāh) becomes the word for their new worship is, I think, the quiet center of the passage: the freed are not released into autonomy but into a different service—and they bow in it (v. 27) before they are even out of Egypt. This reading is fallible; weigh it against the text.

He appointed the memorial before there was anything to remember — grace builds the altar before it strikes the blow.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The blood on the same doorframe — Exodus 12:22-23 ↔ 12:7 verbal / quotation — confirmed

The instruction to strike the lintel and two doorposts with blood (vv. 22-23) repeats, almost word for word, the original command of Exodus 12:7. The Verifier records the link on three shared lexemes, two of them rare: mašqôp̄ (lintel, only 3 verses) and məzûzâh (doorpost, 17 verses), with dām (blood). This is not theme but the same sentence restated—Moses delivering to the elders what God gave to him.

Exodus 12:7

basis: shared rare lexemes H4947 mashqôwph (in 3 vv) + H4201 mᵉzûwzâh (in 17 vv) + H1818 dâm — Verifier-computed; the rarity of mashqôwph makes this a near-quotation, not mere overlap

"He will pass over" — Exodus 12:23, 27 ↔ 12:13 verbal / quotation — confirmed

The defining verb pāsaḥ ("pass over," H6452) occurs in only seven verses in all of Scripture, and three of them are in this single chapter—vv. 13, 23, 27. The Verifier ties v. 23 to v. 13 on this rare lexeme (with dām, rāʾāh, Miṣrayim). The thread is the chapter binding its own promise (v. 13), command (v. 23), and confession (v. 27) with one word that becomes the name of the feast.

Exodus 12:13

basis: shared rare lexeme H6452 pâçach (in only 7 vv) + H1818 dâm + H7200 râʼâh + H4714 Mitsrayim — Verifier-computed

No leaven, seven days — Exodus 12:15 ↔ 13:7; Deuteronomy 16:3-4 verbal / quotation — confirmed

The Unleavened-Bread legislation is restated within the Pentateuch using the same cluster of terms. The Verifier links v. 15 to Exodus 13:7 on śəʾôr (starter, rare—5 vv), ḥāmêṣ (leaven, 13 vv), maṣṣâh (unleavened, 42 vv), and šebaʿ (seven). The same lexemes anchor Deuteronomy 16:3-4. These are the standing technical vocabulary of the feast; the verbal overlap is the law speaking to itself across its books.

Exodus 13:7 · Deuteronomy 16:4 · Deuteronomy 16:3

basis: shared lexemes incl. rare H7603 sᵉʼôr (in 5 vv) + H2557 châmêts (in 13 vv) + H4682 matstsâh + H7651 shebaʻ — Verifier-computed across the parallel Unleavened-Bread statutes

Leaven barred from God's offerings — Exodus 12:15 ↔ Leviticus 2:11; 23:17; Exodus 23:18; 34:25 verbal / quotation — confirmed

The exclusion of leaven is not unique to Passover; it governs the sacrificial system. The Verifier links Leviticus 2:11 to this unit on śəʾôr (rare, 5 vv) and ḥāmêṣ (13 vv): "no meal offering... shall be made with leaven." Exodus 23:18 and 34:25 forbid leaven with the blood of the feast (chag + ḥāmêṣ), and Leviticus 23:17 is the deliberate exception—the wave loaves alone are baked with leaven. The thread is the consistent law-grammar of leaven-as-corruption that Paul later moralizes (1 Corinthians 5:6-8).

Leviticus 2:11 · Leviticus 23:17 · Exodus 23:18 · Exodus 34:25

basis: shared rare lexeme H7603 sᵉʼôr (in 5 vv) + H2557 châmêts (in 13 vv); Exodus 34:25 / 23:18 add H2282 chag — Verifier-computed

The bound bundle — Exodus 12:22 ↔ Isaiah 58:6; Amos 9:6 structural / thematic — confirmed

The "bunch of hyssop" (ʾăguddâh, H92) is a rare word, found in only four verses. The Verifier surfaces its other occurrences: Isaiah 58:6, where God commands to "loose the bands [ʾăguddâh] of the yoke," and Amos 9:6, where God founds His "troop [ʾăguddâh, vault]" upon the earth. The shared lexeme is real but the sense diverges sharply—a bound wisp, an oppressive bond, an arched vault. This is recorded as a lexical curiosity, not a thematic claim; the word binds, but binds different things.

Isaiah 58:6 · Amos 9:6

basis: shared rare lexeme H92 ʼăguddâh (in only 4 vv) — Verifier-computed; downgraded from verbal because the single shared word carries unrelated senses (wisp / yoke-band / vault), so no quotation is claimed

"Pass over" turned toward protection — Exodus 12:23 ↔ Isaiah 31:5 verbal / quotation — confirmed

Isaiah 31:5 reuses the rare Passover verb: "As birds flying, so will the LORD of hosts defend Jerusalem; defending He will deliver it, passing over [pāsaḥ] He will preserve it." The Verifier links it to this unit on pāsaḥ (H6452, 7 vv) and nāṣal (deliver), the very pair found together in Exodus 12:27 (pāsaḥ + hiṣṣîl). Isaiah reads the verb protectively—God hovering over to shield—which may illumine the nuance latent in Exodus, though Exodus itself states only the sparing.

Isaiah 31:5

basis: shared rare lexeme H6452 pâçach (in only 7 vv) + H5337 nâtsal — Verifier-computed; the same pâçach+nâtsal pairing appears in Exodus 12:27, marking a deliberate Isaianic echo

The same verb, an unholy limp — Exodus 12:23 ↔ 1 Kings 18:21, 26; 2 Samuel 4:4 flagged — verify source

Because pāsaḥ is so rare, its few other appearances are jarring. In 1 Kings 18:21 Israel "halt [pāsaḥ] between two opinions"; in 18:26 the prophets of Baal "leaped upon [pāsaḥ] the altar"; in 2 Samuel 4:4 a related root makes Mephibosheth lame. The Verifier flags the shared lexeme honestly, but the sense (limp, hop, waver) is unrelated to the salvific "pass over." Recorded as a lexical link only, with no theological claim—the word's range, not a thread of meaning.

1 Kings 18:21 · 1 Kings 18:26 · 2 Samuel 4:4

basis: shared lexeme H6452 pâçach (in 7 vv) per Verifier, BUT the verb there means 'limp / waver / hop,' a distinct sense from Exodus's salvific 'pass over' — flagged so no spurious meaning-thread is inferred from raw lexeme overlap

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Christ our Passover ancient/widely-held

The New Testament makes the identification explicit and verbal: "For even Christ our passover is sacrificed for us" (1 Corinthians 5:7). Paul reads this very unit—"purge out... the old leaven" (5:6-8)—as fulfilled in the gospel. Matthew Henry (1706) speaks for the whole tradition: the feast "was designed to look forward, as an earnest of the great sacrifice of the Lamb of God... Christ our passover was sacrificed for us; his death was our life." The link from the Hebrew pesaḥ to the Greek pascha of 1 Corinthians is a citation in the apostolic text itself, but because the testaments differ in language it is recorded as a structural/typological fulfillment, not a shared-Strong's verbal link.

1 Corinthians 5:7 · Exodus 12:21 · Exodus 12:27

Not a bone broken ancient/widely-held

The Passover lamb's bones were not to be broken (Exodus 12:46), and John records its fulfillment at the cross: "these things were done, that the scripture should be fulfilled, A bone of him shall not be broken" (John 19:36). Within our unit the lamb is named hap·pāsaḥ (v. 21) and confessed a true zeḇaḥ, sacrifice (v. 27)—the very thing John says Jesus is. This is an explicit NT citation of the Passover statute; tiered typological/structural because it crosses Hebrew to Greek and cannot rest on shared Strong's numbers.

John 19:36 · Exodus 12:27

Hyssop at the door, hyssop at the cross widely-held

Jamieson, Fausset & Brown observe that "it was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly... make use of this symbolical plant"—the hyssop of Exodus 12:22 reappearing in John 19:29, lifting the sponge to the dying Christ. This is a figural (typological) reading: the Hebrew ʾêzôḇ and the Greek hyssōpos are not a verbal-Strong's link, and the Gospel writers may use "hyssop" loosely. Offered as figural correspondence, widely held among the older commentators, to be weighed, not proven.

Exodus 12:22 · John 19:29

The destroyer passed by — faith at the threshold ancient/widely-held

Hebrews 11:28 reads the night of v. 23 as an act of faith: "Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them." The Greek ho olothreuōn ("the destroyer") renders the Hebrew mašḥîṯ of our verse, and Keil notes the LXX/Hebrews equivalence directly. Protection by blood applied, received in faith and obedience (v. 28, "so they did"), is read by the NT as the pattern of saving faith—structural fulfillment across the testaments, not a lexical identity.

Hebrews 11:28 · Exodus 12:23 · Exodus 12:28

Apparatus & Provenance

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:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

This unit is Exodus 12:14-28 — the perpetual ordinance of Passover and Unleavened Bread, and the first keeping of it. All base text is the Berean Standard Bible with Berean/Strong's parses; the ⚙ layer adds only synthesis and never overrides a parse. Genuine textual cruxes recorded, not smoothed: (1) saph in v. 22 means both "basin" and "threshold"—LXX and Jerome chose "threshold," which would relocate the slaughter to the doorsill; the synthesis leaves it open. (2) māšaḵ in v. 21 ("draw out" vs. "withdraw/go") is read intransitively by Keil and Barnes, transitively by others; unresolved. (3) The mašḥîṯ ("destroyer," v. 23) is read by Keil as the angel of YHWH and by the Pulpit Commentary as possibly the act of destruction itself, not a personal agent. Source-critical claims by Cambridge / Keil (that vv. 14-20 belong to P and vv. 21-27 to J, and may originally have stood elsewhere) are reported as those commentators' views, not endorsed. On the cross-references: all Hebrew↔Hebrew thread bases are the Verifier's computed shared Strong's lexemes; rarity drives the tier (pâçach, mashqôwph, sᵉʼôr, ʼăguddâh are all rare). The 1 Kings 18 / 2 Samuel 4 link is flagged because the shared verb pâçach there means "limp / waver," not "pass over"—raw lexeme overlap that would mislead if read as a meaning-thread. All Christ-section links cross Hebrew to Greek and are therefore tiered structural / typological, never "verbal," even where the NT explicitly cites the passage (1 Corinthians 5:7; John 19:36; Hebrews 11:28). The Joshua 1:5 → Hebrews 13:5 rule does not apply to this unit. Every voice excerpt is a verbatim contiguous substring of the sourced public-domain commentary; trimming to a pointed excerpt is the only editing performed.

✦ = 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)