Notes on Exodus 12

Blaine Robison, M.A.

Published 17 April 2022

Scripture Text: The Scripture text of this commentary is prepared by Blaine Robison based on the Westminster Leningrad Codex found at BibleHub.com. The essentially literal translation seeks to reflect the Hebraic character of the author and writing. Other Bible versions may be quoted. Click here for Abbreviations of Bible Versions.

Sources: Important Jewish sources include the following:

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, which was in use among Jews by the mid-2nd century B.C. Online.

● MT: The Masoretic Text is the authoritative Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from around the 9th century. Online.

● Talmud: Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. The Jerusalem Talmud, identified with "TJ," may be found here. Click here for Talmud abbreviations.

Special Terms: In order to emphasize the Hebraic nature of Scripture I use the terms ADONAI (for 'LORD' when quoting a Tanakh source), Tanakh (Old Testament), Besekh (New Testament), Yeshua (Jesus) and Messiah (Christ).

Syntax: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Parsing information for Hebrew verbs is taken from John Joseph Owens, Analytical Key to the Old Testament (1989). An explanation of Hebrew verbs and grammatical construction can be found at Hebrew4Christians.com.

Chapter Overview

The chapter begins with ADONAI instructing Moses and Aaron to mark that month of Abib as the first of the months of the year [12:1-2]. ADONAI then set forth the laws of the Passover observance, of the Passover lamb, and of abstaining from leavened bread [12:3-20]. Moses duly passed on the instruction to the elders of Israel to kill their Passover lambs, paint their doorways with the lamb's blood, and remain inside their houses until the morning [12:21-22]. For ADONAI would smite the Egyptians, but when ADONAI saw the blood on the lintel and doorposts, He would pass over the house and not allow "the Destroyer" to come into that house [12:23].

The Israelites were to observe the Passover for all time, and when their children would ask what the service means, they were to be told that it commemorated the time when ADONAI passed over the Israelites' houses and smote the Egyptians. In response the people bowed their heads and worshipped. And the Israelites did as ADONAI commanded Moses and Aaron. In the middle of the night ADONAI struck down all the firstborn in Egypt [12:29]. Pharaoh arose in the night to a loud cry in Egypt, summoned Moses and Aaron, and told them to take the Israelites and go [12:30-32]. So the Israelites took their dough before it was leavened, and asked for silver, gold, and clothing from the Egyptians [12:34-36].

The Israelites and a mixed multitude journeyed from Rameses to Succoth [12:37-38]. They baked unleavened bread, because they could not delay before they left Egypt [12:39]. Moses notes that the prophecy given to Abraham of the sojourn of his offspring had concluded with four hundred thirty years and all the multitude of Israel went out of Egypt [12:40-42]. See my note on Acts 7:6 concerning the time period of the sojourn of Israel.

ADONAI told Moses and Aaron the laws of who was to keep the Passover, including the participation of non-Israelites [12:43-50]. The chapter concludes with the comment that ADONAI delivered the Israelites by their hosts from Egypt on the exact day that fulfilled the prophecy of sojourning given Abraham [12:51].

Chapter Outline

The Passover Lamb, 12:1-13

The Feast of Unleavened Bread, 12:14-22

Death of the Egyptian Firstborn, 12:23-32

Exodus of Israel, 12:33-40

The Ordinance of Passover, 12:41-51

21 And Moses called for all the elders of Israel and said to them, "Go and take lambs for yourselves, according to your clans, and slaughter the Pesach lamb.

And Moses: Heb. Mosheh (LXX Mōusēs), an Egyptian name given to him by the daughter of Pharaoh (Ex 2:10). Born into the tribe of Levi about 1525 BC in Egypt there is no greater figure in the Tanakh than Moses. The story of Moses is found in the extensive narratives from Exodus 1:1 through Deuteronomy 34:1. His life can be easily divided into three 40-year periods, the first being his birth and early life in Egypt (Acts 7:23), the second his years in Midian (Acts 7:30), and the third from the deliverance of the Israelites from Egypt through the years spent in the wilderness until his death (Ex 7:7; 16:35; Num 14:33; Deut 2:7; Josh 5:6; Acts 7:36). He had two wives and two sons (Ex 18:2-4; Num 12:1).

During the last third of his life Moses served Israel as deliverer, judge, mediator, lawgiver, priest, elder, prophet and scribe. Moses was privileged to speak with ADONAI "face to face" (Ex 33:11). He was noted for his humility (Num 12:3) and his faithfulness to God (Heb 11:23-29), and being anointed of the Spirit (Num 11:17). He died at the age of 120 in the land of Moab (Deut 34:1-7). Moses left Israel and the Body of Messiah with the rich legacy of the first five books of the Bible (Ex 24:4). Moses was a giant of a man. For a summary of his life and deeds see my article Moses, Servant of God.

called: Heb. qara, Qal impf., to call or proclaim. for: Heb. lamed, prep., for. all: Heb. qol, the whole, all. the elders: pl. of Heb. zaqen, old, elder; LXX gerousia, council of elders. The term does not refer to the body of seventy elders later selected in the wilderness (Ex 24:1), but tribal leaders. of Israel: Heb. Yisrael (LXX Israēl), which means "God prevails" (BDB 975), the covenant name of the chosen people. The name "Israel" first appears in Genesis 32:28 where the heavenly being with whom Jacob struggled said, "From now on, you will no longer be called Ya'akov, but Isra'el; because you have shown your strength to both God and men and have prevailed" (CJB). The name change was later made permanent (Gen 35:9-12).

and said: Heb. amar, Qal impf., to utter or say. to them: Heb. el, prep., 3p-pl., to, toward. Go: Heb. mishak, Qal imp., to draw or drag, withdraw. The verb is a command to "proceed forthwith." and take: Heb. laqach, Qal imp., to take, either take in the hand or take and carry. lambs: pl. of Heb. tson, small cattle, sheep and goats. The intention of selecting a lamb, not more than a year old, is found in verse 5 above (Heb. kebes, lamb). for: Heb. lamed, prep. yourselves: Heb. qol, 2p-pl., for. according to your clans: pl. of Heb. mishpachah, a clan. and slaughter: Heb. shachat, Qal impf., to kill or slaughter. the Pesach lamb: Heb. Pesach, Passover, but here the animal slaughtered for the observance.

Lambs were to be selected on the tenth of the month and kept in homes for four days and then slaughtered (verse 3). This specific detail is never repeated in Torah instruction for the festival. Having the lamb for four days in the home allowed sufficient time to determine whether there were any physical abnormalities or health problems in the lamb, because ADONAI would accept only a perfect lamb (verse 5). The lamb served two purposes. First, the lamb was one of the three foods designated for the Passover meal and second its blood would provide deliverance from death. Important is the fact that the blood did not provide atonement or forgiveness of sins. As the Lamb of God Yeshua's death provided for both atonement and deliverance from eternal death.

22 And you shall take a bunch of hyssop and dip it in the blood that is in the basin, and apply it to the lintel and the two doorposts from the blood that is in the basin and none of you shall go out of the door of his house until morning.

And you shall take: Heb. laqach, Qal perf. See the previous verse. a bunch: Heb. aguddah, a band or bunch; a joining of three things (Sukkah 13a). LXX desmē, a bundle. of hyssop: Heb. ezob, an herb, hyssop. The hyssop is a small (about 27 inches), bushy plant, probably Origanum Maru L., the Syrian marjoram. Stalks of hyssop bear numerous, small, white flowers in bunches. Hyssop was thus well-suited for use as a "brush" to dab the door frames of Israelite homes with the blood of the Passover lambs (HBD). and dip it: Heb. tabal, Qal perf., to dip or plunge. in the blood: Heb. dam (LXX haima), the precious fluid that circulates in the principal vascular system of human beings and vertebrate animals; blood.

that: Heb. asher, relative pronoun; who, which, that. is in the basin: Heb. saph, basin or goblet. and apply it: Heb. naga (LXX kathistēmi, to place), Hiphil perf., to apply, touch, reach, strike. to: Heb. el, prep. See the previous verse. the lintel: Heb. mashqoph, a horizontal architectural member supporting the weight above an opening, here a door; lintel. The LXX has phlias, lintel. and the two: Heb. shenayim, the cardinal number two. doorposts: pl. of Heb. ha-mezuzah, the sidepiece of a doorframe; doorpost. The LXX has stathmos, lit. "weight," so weight-bearing column. from: Heb. min, prep., out of, from; here expressing removal from a place.

the blood: Heb. ha-dam. that: Heb. asher. is in the basin: Heb. saph. The repetition of mentioning the basin signifies that the hyssop was dipped for each application on the door frame, in other words three times (Rashi). and none: Heb. lo, negative particle; not, no, none. of you: Heb. attah, 2p-mp, personal pronoun. shall go out: Heb. yatsa, Qal impf., to go or come out. The imperfect form has a future imperative emphasis. of the door: Heb. pethach, (LXX thura), entrance or opening to a dwelling; also the movable, usually solid, barrier for opening and closing an entranceway, commonly turning on hinges. The earliest recorded doors appear in the paintings of Egyptian tombs.

of his house: Heb. bayit (LXX oikos), a dwelling for habitation. until morning: Heb. boqer (LXX prōi), the part of the day that begins with dawn; morning. Once the destroyer is given permission to kill, he would not discriminate based on character or ethnicity, but only birth order. Night is the time for destroyers to work (2Kgs 19:35). In this night of judgment there would be no safety anywhere except behind the blood-stained doors.

This instruction would contradict the common translation of verse 11 that the Passover meal was to be eaten in a hasty manner. The noun that Bible versions translate as "haste" or "hurriedly" (Heb. chippazon) also means "in trepidation," and it is derived from a verb (Heb. chaphaz) that means "to tremble, to be alarmed." This meaning is emphasized by the last clause of that verse "it is the Passover of ADONAI." In other words, this is not an ordinary meal. It is equivalent to a king's banquet and should be eaten with due regard to the Heavenly Host. The requirement of being girded, wearing sandals in the house, which they would not ordinarily do, and a staff in the hand, were marks of readiness, not indicators of leaving in the middle of the night. Indeed, in verse 10 any lamb that remained uneaten by morning was to be burned.

Sha'ul emphasizes this point of reverence in his instruction of the Lord's Table. In fact, he pointed out that many in the congregation of Corinth had become sick, and some died because they treated the bread and the cup in a disrespectful manner (1Cor 11:30).

23 For ADONAI will go through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, ADONAI will pass over the door and will not allow the Destroyer to come into your houses to strike you.

For ADONAI: Heb. YHVH (LXX kurios). YHVH ("the LORD" in Christian versions) is not a title or a word for a deity, but the personal name of the God of Israel (Ex 3:15; 2Chr 14:11; Isa 42:8). For more information on the history and usage of YHVH see my article The Blessed Name. will go through: Heb. abar, Qal perf., to pass over, go through, or by, pass on. Here the verb means to traverse or travel through the land. The LXX has parerchomai, to move spatially from one position to another, to go past or pass by. to strike: Heb. nagaph, Qal inf., to strike or smite. The LXX has patassō, to smite, strike (as with a sword), or smite to death. The verb nagaph is the root of maggephah, plague, which is used previously of the plagues on Egypt (Ex 9:14).

the Egyptians: pl. of Heb. Mitsri (LXX Aiguptos), Egypt, a land in northeastern Africa, home to one of the earliest civilizations, and an important cultural and political influence on ancient Israel. In contrast to the modern nation, ancient Egypt was confined to the Nile River valley, a long, narrow ribbon of fertile land (the "black land") surrounded by uninhabitable desert (the "red land"). Egypt proper, from the first cataract of the Nile to the Mediterranean, is some 750 miles long. The plural form of the name in the Tanakh is Mitzrayim, which refers to the native inhabitants of the land.

The Greek historian Herodotus (440 BC) provides perhaps the earliest secular account of ancient Egyptian culture (Histories, Book II). An Egyptian priest, Manetho of Sebennytus (285-246 BC), wrote a book Aegyptiaca in Greek to acquaint the Mediterranean world with the history and civilization of his country. The original work has perished, but fragments have been preserved and transmitted by other ancient authors. See the complete work here: Manetho.

The death of the firstborn males (11:5; 12:12) was the last of ten plagues imposed on Egypt as an inducement to convince Pharaoh to release the Israelites, but also mocked Egypt's pantheon of deities to demonstrate their powerlessness and ultimately their non-existence (Num 33:4). The plagues brought catastrophic economic disaster on Egypt. The plague of the death of the firstborn was against Pharaoh himself, who was considered to be the son of Ra and the ultimate power of Egypt. Pharaoh was apparently not a firstborn son.

Killing all the firstborn males is a shocking action. Indeed, modern people recoil at the biblical revelation that God separates humanity into two groups of people, those He saves and those He condemns. The extreme nature of the divine decision might be minimized by assuming it was against the leaders of Egypt. However, the original pronouncement in 11:5 notes that even the firstborn of the maidservant grinding grain would be targeted. The term "firstborn" by definition does not distinguish by age, and the narrative does not clarify the matter further. In any event it was the firstborn sons who inherited property and provided future economic well-being of their families.

The Egyptians were far from innocent. Pharaoh had murdered all of the infant Hebrew boys by drowning them in the Nile River (Ex 1:22). Egypt had grown rich by enslaving the Israelite people. While Pharaoh carried out this plot, the Egyptian people benefited economically from his decision. Now, the Egyptian people were being held culpable for standing idly by, while this was happening. God had promised to curse those who treated the seed of Abraham with contempt (Gen 12:3). If God did not act, He would have been reneging on His promise to Abraham.

While Pharaoh ordered that every Hebrew infant boy be killed, God only judged the firstborn of Egypt. God's judgment was mild in comparison to Pharaoh's judgment. Moreover, the text never states that Pharaoh's edict (to kill the Hebrew infants) was ever rescinded. It’s possible that the Pharaoh was currently killing the Hebrew boys at the time of the plagues.

The tenth plague being last was a last resort. Pharaoh had been warned by God for nine straight plagues. God had given Pharaoh multiple opportunities to change his mind and avoid judgment. Pharaoh, on the other hand, did not give the Israelites any "ways out," when he killed the Hebrew boys. While God waited patiently and gave many chances for repentance, Pharaoh gave none. God is merciful and compassionate, not willing that any should perish (Ezek 18:23; 33:11; 1Tim 2:4; 2Pet 3:9). The severity of God's dealings with Egypt was the only just response to the cruelty and oppression of God's covenant people.

and when He sees: Heb. ra'ah (LXX horaō), Qal perf., to see. the blood: Heb. ha-dam. See the previous verse. on the lintel: Heb. ha-mashqoph. See the previous verse. and on the two doorposts: pl. of Heb. ha-mezuzah. See the previous verse. ADONAI: Heb. YHVH. will pass: Heb. pasach, to pass or spring over. over: Heb. al, prep., above, over. The LXX translates pasach-al with parerchomai. the door and will not allow the Destroyer to enter your houses to strike you

and He will not permit: Heb. nathan, Qal impf., to give, put, set. the Destroyer: Heb. Ha-Mashkhit, Hiphil part. of shachath, to destroy, ravage, ruin, spoil. The LXX has the participle of olothreuō, to destroy utterly, cause to perish; lit. "the destroying one." The participle is also used of the "destroying angel" that kills the inhabitants of Jerusalem during the reign of David, because he had numbered the men of Israel and Judah contrary to God's will (2Sam 24:16; 1Chr 21:15).

Of interest is that Paul uses the participle of olothreuō in Hebrews 11:28 to refer to the Destroyer of the Egyptian firstborn and the derivative noun olothreutēs of the one that destroyed grumbling Israelites in the wilderness (1Cor 10:10). Paul does not specify the occasion of Israelites being destroyed for grumbling, since a judgment of death fell on them several times in the wilderness (Num 11:33; 14:37; 16:46-49; 21:6; 25:8-9). It's possible that where the Hebrew text has "plague" (Heb. maggephah; LXX plēgē), Paul followed the reading of Exodus 12:23 to interpret that the plague was caused by an angel sent by God.

to come: Heb. bo, Qal inf., to come, go into, or enter. into: Heb. el, prep., to, toward (of motion), or into (limit actually entered), here the latter. The LXX translates bo-el with eiserchomai, "to come into." your houses: pl. of Heb. bayit (LXX oikos). See the previous verse. to strike you: Heb. nagaph, Qal inf. ADONAI will instruct the Destroyer not to enter houses marked with the blood.

Moses assures the Israelites that God controls the mission of the Destroying Angel. Thus, staying in the house was an acted out parable of remaining with the covenant people, the house of Jacob, rather than joining those opposed to the covenant people. Salvation is only to be found by being joined with the covenant people. Yeshua stated categorically that "salvation is from the Jews" (John 4:22). Gentile believers are "sons of Abraham," the Hebrew (Rom 4:16; Gal 3:7-9), who have been "grafted into" the Olive Tree of Jacob (Rom 11:11-24) and made citizens in the Commonwealth of Jacob (Eph 2:12-13).