Exodus 12:41

Exo 12:41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.

Ver. 41. Even the selfsame day.] God, saith one, had well nigh forfeited his bond; but ere the sun went down he payed the debt. His premises are good surehold. At midnight the firstborn were slain, because then exactly the four hundred and thirty years were expired.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

From Abraham’s departing from Ur in Chaldea unto the departing of the children of Israel from Egypt are 430 years.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(41) The selfsame day . . . all the hosts . . . went out.—All started, i.e., on one and the same day—the fifteenth of the month Abib. Some would start during the night, some in the morning, others at different periods of the day. They had different distances to traverse in order to reach the appointed halt, Succoth.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

41. the selfsame day] See on v. 17.

the hosts of Jehovah] cf. v. 17; and see on Exo_6:26.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Lord said unto Moses and Aaron,.... At the same time he acquainted them with the above things:

this is the ordinance of the passover; as before delivered, and these the laws and rules, according to which it is to be observed, as now related, both with respect to the lamb, and to the unleavened bread; and the following is an account of the persons that were to partake of it:

there shall no stranger eat thereof, one that is of another country, an entire Heathen, and unacquainted with, and does not profess the Jewish religion, which was the religion of God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

If this be the right translation, the four hundred and thirty years mentioned Gal 3:17 are to be taken in a latitude, for about or near so many years, as is very frequent in Scripture and other authors; else there wants one year of it, because the law was not given till about a year after their coming out of Egypt. Nor was it of any concernment to the apostle’s argument there, whether it wanted a year of that number or no, as here it is. But the words may be rendered here, as Gen 7:12, in the body or strength of the day, i.e. when the day-light was full, and clear, and strong, when it was broad day-light, the Egyptians seeing and not being able to hinder them. If it be said they went out by night, Deu 16:1, that is true, in regard of their resolution, and preparation, and the beginning of their journey; but their actual marching forth was by day-light, or in the morning; nor could it be done sooner from the nature of the thing, and the time necessarily required for so great a work.

The selfsame day: this circumstance is noted to set forth the accurateness and infallibility of God’s foreknowledge, and the efficacy of his providence in accomplishing all his own counsels in his own appointed time.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

41. The selfsame day — That is, on the very day after the passover and death of the firstborn, whose incidents are previously related — the fifteenth of Abib; not that it was four hundred and thirty years to a day since the sojourn commenced. The same phrase occurs in Exo_12:51.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The self-same day all the hosts went out. The setting forth upon the journey is regarded as the "going out not the actual exit, which was only effected by the passage of the Red Sea.

Vers. 41-50. Passover precepts realised in Christian practice.

The precepts were:

I THAT NO UNCIRCUMCISED STRANGER, NOT EVEN THOUGH A HIRED SERVANT IN A HEBREW FAMILY, SHOULD EAT OF IT. Formally, baptism corresponds to circumcision, both of them admitting into covenant with God; and thus the rule of Christian communities generally, that the reception of baptism must precede that of the Lord"s Supper, is a carrying out of this precept. But it is also carried out in another way. Spiritually, the correspondent to the circumcision of the flesh is the circumcision of the spirit; and thus all Churches which warn the wicked from approaching the Lord"s table, do their best to enforce the precept, "No uncircumcised person shall eat thereof." Hired servants of the Church, unless circumcised in heart, are as unfit to communicate as those who have no external connection with Divine things. Nay, may we not say more unfit?

II THAT ALL THE CONGREGATION OF ISRAEL, FREEMEN AND SLAVES ALIKE, SHOULD EAT OF IT. The frequent exhortation of all Christian Churches to all their members to receive the Communion, especially at Easter-time, and the general allowance of the duty by those who have any real sense of religion constitute a realisation, to a considerable extent, of this precept in Christian practice. It is to be wished that the realisation were complete. The joint participation of freemen with slaves has always charactcrised the Christian Church; and though there have been Christian communities which have acted differently, the cases are too exceptional to deserve much notice, and are disappearing as slavery disappears.

III THAT IT SHOULD BE EATEN IN ONE PLACE, AND NONE OF IT CARRIED FORTH. Churches which allow not only reservation, but the carrying forth of the holy elements to the bedsides of the sick, break at any rate the letter of this precept. But the Reformed Churches, which disallow even reservation, keep close to it.

IV THAT NOT A BONE OF IT SHOULD BE BROKEN. This precept can only be spiritually observed, for in the Christian passover, the "flesh" to be eaten has no "bones." But it is spiritually kept wherever communicants are warned against dividing Christ in their thoughts, against separating his humanity from his Divinity, or against practising special devotion to any separate portion of his person, as to his "Sacred Heart" or his "Five wounds." It was the essence of one of the early forms of heresy to "divide Christ;" and on this account the Church of England protests in her second article of religion, that in him "two whole and perfect natures are joined together in one person, never to be divided, whereof is One Christ."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

430 years

"four hundred and thirty years" (See: Numbers)

Yahweh's armed groups

This refers to the tribes of Israel. See how you translated "armed group" in Exodus 12:17.

to be observed by all the Israelites

This can be stated in active form. AT: "that all the Israelites were to observe" (See: Active or Passive)

all the Israelites throughout their people's generations

"all the Israelites and the all the generations of their descendants"

translationWords

Yahweh

people group

generation

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה AND IT CAME TO PASS AT THE END OF THE 430 YEARS … EVEN ON THE SELF-SAME DAY — The addition of the latter phrase tells us that as soon as the predetermined end of the bondage arrived the Omnipresent did not detain them even as long as the twinkling of an eye (Mekhilta). For on the fifteenth of Nisan the ministering angels had come to Abraham to announce to him the promised birth of Isaac, and on the fifteenth of Nisan Isaac was born, and on the fifteenth of Nisan the decree “between the parts” relating to Israel’s slavery was made.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.