Exodus 13:20
Parallel Verses
English Standard Version
And they moved on from Succoth and encamped at Etham, on the edge of the wilderness.

King James Bible
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

American Standard Version
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

Douay-Rheims Bible
And marching from Socoth they encamped in Etham in the utmost coasts of the wilderness.

English Revised Version
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

Webster's Bible Translation
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

Exodus 13:20 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In Exodus 13:11-16, Moses communicated to the people the law briefly noticed in Exodus 13:2, respecting the sanctification of the first-born. This law was to come into force when Israel had taken possession of the promised land. Then everything which opened the womb was to be given up to the Lord. ליהוה העביר: to cause to pass over to Jehovah, to consecrate or give up to Him as a sacrifice (cf. Leviticus 18:21). In "all that openeth the womb" the first-born of both man and beast are included (Exodus 13:2). This general expression is then particularized in three clauses, commencing with וכל: (a) בּהמה cattle, i.e., oxen, sheep, and goats, as clean domestic animals, but only the males; (b) asses, as the most common of the unclean domestic animals, instead of the whole of these animals, Numbers 18:15; (c) the first-born of the children of Israel. The female first-born of man and beast were exempted from consecration. Of the clean animals the first-born male (פּטר abbreviated from רחם פּטר, and שׁגר from the Chaldee שׁגר to throw, the dropped young one) was to belong to Jehovah, i.e., to be sacrificed to Him (Exodus 13:15, and Numbers 18:17). This law is still further explained in Exodus 22:29, where it is stated that the sacrificing was not to take place till the eighth day after the birth; and in Deuteronomy 15:21-22, it is still further modified by the command, that an animal which had any fault, and was either blind or lame, was not to be sacrificed, but to be slain and eaten at home, like other edible animals. These two rules sprang out of the general instructions concerning the sacrificial animals. The first-born of the ass was to be redeemed with a male lamb or kid (שׂה, as at Exodus 12:3); and if not redeemed, it was to be killed. ערף: from ערף the nape, to break the neck (Deuteronomy 21:4, Deuteronomy 21:6). The first-born sons of Israel were also to be consecrated to Jehovah as a sacrifice; not indeed in the manner of the heathen, by slaying and burning upon the altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to His service. Inasmuch as the first birth represented all the births, the whole nation was to consecrate itself to Jehovah, and present itself as a priestly nation in the consecration of the first-born. But since this consecration had its foundation, not in nature, but in the grace of its call, the sanctification of the first birth cannot be deduced from the separation of the first-born to the priesthood. This view, which was very prevalent among early writers, has been thoroughly overthrown by Outram (de Sacrif. 1, c. 4) and Vitringa (observv. ii. c. 2, pp. 272ff.). As the priestly character of the nation did not give a title in itself to the administration of the priesthood within the theocracy, so the first-born were not eo ipso chosen as priests through their consecration to Jehovah. In what way they were to consecrate their life to the Lord, depended upon the appointment of the Lord, which was, that they were to perform the non-priestly work of the sanctuary, to be servants of the priests in their holy service. Even this work was afterwards transferred to the Levites (Numbers 3). At the same time the obligation was imposed upon the people to redeem their first-born sons from the service which was binding upon them, but was now transferred to the Levites, who were substituted for them; in other words, to pay five shekels of silver per head to the priesthood (Numbers 3:47; Numbers 18:16). In anticipation of this arrangement, which was to be introduced afterwards, the redemption (פּדה) of the male first-born is already established here. - On Exodus 13:14, see Exodus 12:26. מחר: to-morrow, for the future generally, as in Genesis 30:33. מה־זאת: what does this mean? quid sibi vult hoc praeceptum ac primogenitura (Jonathan).

Exodus 13:20 Parallel Commentaries

Treasury of Scripture Knowledge

Numbers 33:5,6 And the children of Israel removed from Rameses, and pitched in Succoth...

Cross References
Exodus 12:37
And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children.

Numbers 33:6
And they set out from Succoth and camped at Etham, which is on the edge of the wilderness.

Jump to Previous
Camped Desert Edge Encamp Encamped End Etham Extremity Journey Leaving Moved Succoth Tents Waste Wilderness
Jump to Next
Camped Desert Edge Encamp Encamped End Etham Extremity Journey Leaving Moved Succoth Tents Waste Wilderness
Links
Exodus 13:20 NIV
Exodus 13:20 NLT
Exodus 13:20 ESV
Exodus 13:20 NASB
Exodus 13:20 KJV

Exodus 13:20 Bible Apps
Exodus 13:20 Biblia Paralela
Exodus 13:20 Chinese Bible
Exodus 13:20 French Bible
Exodus 13:20 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Exodus 13:19
Top of Page
Top of Page