Exodus12:43–51

“No bone shall be broken” → the law repeated structural / thematic — confirmed

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 unbroken bones of the righteous → Psalm 34:20 structural / thematic — confirmed

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 for native and sojourner” → the recurring formula structural / thematic — confirmed

“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')

Circumcision of the bought slave → the Abrahamic covenant verbal / quotation — confirmed

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

“Settler and hired man” → the fixed legal couplet verbal / quotation — confirmed

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 gēr loved as a native → Israel’s charter for the stranger structural / thematic — confirmed

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

Christ our Passover → 1 Corinthians 5:7 typological

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

Joshua 1:5 → Hebrews 13:5 (the unit-policy flag) flagged — verify source

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

Not a bone of him broken ancient/widely-held

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

Christ our Passover, kept whole ancient/widely-held

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, one people — the wall between Jew and Gentile down widely-held

“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