Your lamb shall be without blemish, a male of the first year: you shall take it out from the sheep, or from the goats:
be without
Leviticus 1:3,10 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD…
Leviticus 22:19-24 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats…
Deuteronomy 17:1 Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the LORD thy God.
a male of the first year.
Leviticus 23:12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.
1 Samuel 13:1 Saul reigned one year; and when he had reigned two years over Israel,
and you may take it from the sheep or the goats
The allowance to choose from "sheep or the goats" provides flexibility for the Israelites, ensuring that all families could participate regardless of their livestock resources. This inclusivity reflects God's provision and care for His people. In biblical symbolism, sheep often represent God's people (Psalm 100:3), while goats can symbolize those who are separated from God (Matthew 25:32-33). The choice between sheep and goats may also highlight the universality of Christ's sacrifice, available to all, regardless of background.
• Ownership is personal: “Your lamb” (Exodus 12:5) stresses that every household had to present its own sacrifice; no one could rely on a neighbor’s offering (cf. v. 3–4).
• God teaches personal responsibility for sin and redemption (Jeremiah 31:29-30; Romans 14:12).
• The definite article in later verses (“the lamb,” v. 6) points to the unique, once-for-all Lamb of God revealed in Jesus (John 1:29; Revelation 5:6).
• “An unblemished” animal demonstrates God’s demand for perfection (Leviticus 1:3; Malachi 1:8).
• Physical soundness symbolizes moral purity; any defect would distort the picture of a flawless Redeemer (1 Peter 1:18-19; Hebrews 4:15).
• The practical result: the people had to examine the animal carefully, foreshadowing the way Christ was scrutinized yet found innocent (Luke 23:4, 14).
• A male in the first year was in the prime of life—vigorous, valuable, and full-grown (Leviticus 22:27).
• This mirrors Jesus’ sacrifice at the height of His earthly ministry (Luke 3:23; John 10:17-18).
• The stipulation reinforces that God’s provision is not second-rate; He gives His best (Romans 8:32).
• Both sheep and goats were acceptable herd animals in Israel, making obedience possible for every family regardless of wealth or flock composition (Deuteronomy 14:4).
• The choice underscores accessibility: salvation is offered to all who will heed God’s word (Isaiah 45:22; Acts 10:34-35).
• Later imagery distinguishes sheep and goats morally (Matthew 25:31-33), but at this point the focus is on a spotless substitute, not the species.
Exodus 12:5 reveals God’s redemptive blueprint: each household presents its own flawless, prime-aged male animal—whether sheep or goat—to die in its place. The requirements point to Christ, the perfect, willingly offered Lamb, available to all and sufficient for each.
(5) Without blemish.--Natural piety teaches that we must not "offer the blind, the lame, or the sick for sacrifice" (Malachi 1:8). We must give to (God of our best. The Law emphasized this teaching, and here, on the first occasion when a sacrifice was formally appointed, required it to be absolutely without blemish of any kind. Afterwards the requirement was made general (Leviticus 22:19-25). It was peculiarly fitting that the Paschal offering should be without defect of any kind, as especially typifying "the Lamb of God," who is "holy, harmless, undefiled"--a "lamb without spot."A male.--Males were reckoned superior to females, and were especially appropriate here, since the victim represented the firstborn male in each house.
Of the first year--i.e., not above a year old. As children are most innocent when young, so even animals were thought to be.
Verse 5. Your lamb shall be without blemish. Natural piety would teach that "the blind, the lame, and the sick" should not be selected for sacrifice (Malachi 1:8). The Law afterwards expressly forbade any blemished animals - "blind, or broken, or maimed, or having a wen, or scurvy, or scabbed" - to be offered for any of the stated sacrifices, though they might be given as free-will offerings (Leviticus 22:20-25). The absence of blemish was especially important in a victim which was to typify One "holy, harmless, undefiled, separate from sinners." A male. As standing in place of and redeeming the first-born of the males in each family. Of the first year. Perhaps as then more approaching to the ideal of perfect innocence. The requirement was not a usual one. Or from the goats. Theodoret says the proviso was made for the relief of the poorer class of persons; but practically it seems not to have taken effect. When people were poor, their richer neighbours supplied them with lambs (Kalisch).