What Does Exodus 12:41 Mean in the King James?
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.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The measure does not merely stop; at its exact edge, it opens.
THE MEANING
This verse holds long duration and exact release together: the count reaches its end, and the people emerge on that very day. A season of constriction is not the whole story; what has been held can reach its boundary and move out together.
WHAT THIS UNDOES
It undoes the belief that a long confinement has no boundary: the length of the wait does not make an ending impossible.
THE ROOT
וַיֵּצְאוּ
vayetze'u
GROWS FROM
יצא
to go out, come forth, emerge
“went out” in this verse is vayetze'u. The Hebrew verb is plural: the hosts go out together. Beside Mitzrayim, the constricting place, יצא (yatsa, to go out or emerge) reveals the departure as collective movement from narrowness toward spaciousness.
ALSO GROWS
yetzi'ah: going out, departure
יְצִיאָה
It names the act of leaving, keeping the verse’s focus on movement out of confinement.
motsa: outlet, exit, source
מוֹצָא
The same root can name an opening or point of emergence, so going out carries the sense of finding an exit.
מִצְרַיִם
Mitzrayim
GROWS FROM
צרר
to bind, press in, or enclose in narrowness
“Egypt” in this verse is Mitzrayim. Mitzrayim carries the image of the two narrows in its -ayim ending. Set beside the verb for going out, the name frames release as movement from constriction toward spaciousness.
ALSO GROWS
tsar: narrow, constricted
צַר
It names the narrowness held in the place-name Mitzrayim.
metsar: strait, narrow place, distress
מֵצַר
It makes the image concrete: the people leave a tight place for open space.
עֶצֶם הַיּוֹם הַזֶּה
ʿetsem hayom hazeh
GROWS FROM
עצם
bone, substance, self, or essence
The Hebrew phrase for “selfsame day” uses עֶצֶם (ʿetsem, bone or substance), giving the day a sense of its very core. The release lands on the day itself, precisely at the measure’s completion.
ALSO GROWS
ʿetsem: bone, substance, essence
עֶצֶם
The word’s concrete sense gives “the very day” the feel of the day at its core.
ʿatzmo: himself, itself, one’s own
עַצְמוֹ
This branch carries the sense of “itself” heard in “the selfsame day.”
THE PATTERN
When the measure reaches fullness, what has been confined is brought out into freedom.
And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.And he brought forth his people with joy, and his chosen with gladness:But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,THE THREAD
And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.Here the LORD brings the people out on the selfsame day. Both verses use יצא (yatsa, to go out or emerge): the people go out, and the LORD brings them into that emergence.
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