In one house shall it be eaten; you shall not carry forth ought of the flesh abroad out of the house; neither shall you break a bone thereof.
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EXPOSITORY (ENGLISH BIBLE)Neither shall ye break a bone thereof.—In the case of all other victims, the limbs were to be separated from the body. 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.)
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. This victim alone was exempt from the general law by which the limbs were ordered to be separated from the body.Exodus 12:22, and to leave none of it till that time, Exodus 12:10; partly, lest it should be either superstitiously or profanely abused; and partly, to signify that Christ and salvation are not to be had out of God’s house or church.
To take out and eat the marrow of it. This was required, partly to mind them of their hasty departure out of Egypt, wherein they had no leisure to break and empty the bones; and principally, that it might be an evident type of the Lord Jesus, in whom this was literally fulfilled, John 19:36. The bones were burnt with the other remainders of the lamb. Matthew 26:18,
thou shall not carry forth ought of the flesh abroad out of the house: into another house; for where there was not a sufficient number in one house to eat a lamb, their neighbours in the next house were to join with them; but then they were not to part it, and one portion of it to be eaten in one house, and the other in another, but they were to meet together in one of their houses, and there partake of it; thus, though Christ may be fed upon by faith any where by particular believers, yet in an ordinance way only in the church of God:
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.In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.
EXEGETICAL (ORIGINAL LANGUAGES)46. Three regulations designed to emphasize the unity of the company partaking of each passover (cf. vv. 4, 9; 1 Corinthians 10:17): one lamb was always to be eaten in one house; no part of the flesh was to be carried out of the house; and (in dressing the Paschal lamb) no bone in it was to be broken (cf. Numbers 9:12; also John 19:36, Psalm 34:20).Verse 46. - In one house shall it be eaten. Compare the directions in vers. 3-10, which imply this, and see the comment on ver. 10. Neither shall ye break a bone of it. Kalisch thinks that the lamb was a symbol of the unity of the nation, and was therefore not to have any of its bones broken. This view may be a true one, without being exhaustive. 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.) Genesis 15:13, where the round number 400 is employed in prophetic style, but may be reconciled with the different genealogical lists, if we only bear in mind that the genealogies do not always contain a complete enumeration of all the separate links, but very frequently intermediate links of little historical importance are omitted, as we have already seen in the genealogy of Moses and Aaron (Exodus 6:18-20). For example, the fact that there were more than the four generations mentioned in Exodus 6:16. between Levi and Moses, is placed beyond all doubt, not only by what has been adduced at Exodus 6:18-20, but by a comparison with other genealogies also. Thus, in Numbers 26:29., Exodus 27:1; Joshua 17:3, we find six generations from Joseph to Zelophehad; in Ruth 4:18., 1 Chronicles 2:5-6, there are also six from Judah to Nahshon, the tribe prince in the time of Moses; in 1 Chronicles 2:18 there are seven from Judah to Bezaleel, the builder of the tabernacle; and in 1 Chronicles 7:20., nine or ten are given from Joseph to Joshua. This last genealogy shows most clearly the impossibility of the view founded upon the Alexandrian version, that the sojourn of the Israelites in Egypt lasted only 215 years; for ten generations, reckoned at 40 years each, harmonize very well with 430 years, but certainly not with 215.
(Note: The Alexandrian translators have arbitrarily altered the text to suit the genealogy of Moses in Exodus 6:16., just as in the genealogies of the patriarchs in Genesis 5 and 11. The view held by the Seventy became traditional in the synagogue, and the Apostle Paul followed it in Galatians 3:17, where he reckoned the interval between the promise to Abraham and the giving of the law as 430 years, the question of chronological exactness having no bearing upon his subject at the time.)
The statement in Exodus 12:41, "the self-same day," is not to be understood as relating to the first day after the lapse of the 430 years, as though the writer supposed that it was on the 14th Abib that Jacob entered Egypt 430 years before, but points back to the day of the exodus, mentioned in Exodus 12:14, as compared with Exodus 12:11., i.e., the 15th Abib (cf. Exodus 12:51 and Exodus 13:4). On "the hosts of Jehovah," see Exodus 7:4.
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