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Exodus Chapter
Twelve
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 12
This chapter begins with
observing
that the month in which the above wonders were wrought in Egypt
and
the following ordinance appointed to the Israelites
should hereafter be
reckoned the first month in the year
Exodus 12:1 on the
tenth day of which a lamb here described was to be taken and kept till the
fourteenth
and then slain
and its blood sprinkled on the posts of the houses
of the Israelites
Exodus 12:3
the
manner of dressing and eating it is shown
Exodus 12:8 and the
reason of the institution of this ordinance being given
Exodus 12:12
and
an order to eat unleavened bread during seven days
in which the feast was to
be kept
Exodus 12:15
directions are also given for the immediate observance of it
and particularly
about the sprinkling of the blood of the lamb
and the use of it
Exodus 12:21
and
this ordinance
which they were to instruct their children in
was to be kept
by them in succeeding ages for ever
Exodus 12:24 about
the middle of the night it was first observed
all the firstborn in Egypt were
slain
which made the Egyptians urgent upon the Israelites to depart in haste
Exodus 12:28 and
which they did with their unleavened dough
and with great riches they had
borrowed of the Egyptians
Exodus 12:34
the
number of the children of Israel at the time of their departure
the mixed
multitude and cattle that went with them
their baking their unleavened cakes
the time of their sojourning in Egypt
and of their coming out of it that
night
which made it a remarkable one
are all particularly taken notice of
Exodus 12:37
laws
and rules are given concerning the persons that should partake of the passover
Exodus 12:43 and
the chapter is concluded with observing
that it was kept according to the
command of God
and that it was on the same day it was first instituted and
kept that Israel were brought out of Egypt
Exodus 12:50.
Exodus 12:1 Now the Lord spoke to Moses
and Aaron in the land of Egypt
saying
YLT 1And Jehovah speaketh unto Moses and unto
Aaron
in the land of Egypt
saying
And the Lord
spake unto Moses and Aaron in the land of Egypt
.... Before they and the
children of Israel came out of it
before the slaying of the firstborn
yea
before Moses came from the presence of Pharaoh
and had given him notice of it;
and it is very probable even before the three days darkness
seeing it seems
necessary it should be four days before the passover
since on the tenth day
the lamb was to be taken
and on the fourteenth slain
Exodus 12:3 and by
what follows it looks as if it was at the beginning or first day of the month
and so the words may be rendered
"the Lord had spoke"F25ויאמר "alloquutus antem fuerat"
Junius &
Tremellius
Piscator; "dixerat autem"; so some in Drusius
and
Ainsworth. ; and the following account is deferred to this place
that there
might be no interruption of the history of the plagues
and that the passover
with all its rites and ceremonies
both at the first institution and observance
of it
and in later times
might be laid together.
Exodus 12:2 2 “This month shall be
your beginning of months; it shall be the first month of the year to
you.
YLT 2`This month [is] to you the chief of months
-- it [is] the first to you of the months of the year;
This month
shall be unto you the beginning of months
.... Not only the first
as after expressed
but the chief and principal of them
now famous for their
coming out of Egypt in it
and would be more so for the sufferings and death of
the Messiah
and redemption by him from sin
Satan
and the world
law
hell
and death
for he suffered at the time of the passover. This month was called
Abib
Exodus 13:4
which
signifies an ear of corn
and at this time we find that the barley was in ear
Exodus 9:31 which
clearly shows in what month the above things were transacted; afterwards it was
called Nisan
which seems to be the Chaldean name for it
Nehemiah 2:1
it
shall be the first month of the year to you; which before was the seventh;
while the Israelites were in Egypt they observed the same beginning of the year
and course of months as the Egyptians
as JosephusF26Antiqu. l. 1.
c. 3. sect. 3. intimates; and with the Egyptians
the month Thot was the first
month
which answered to Tisri with the Jews
and both to our September
or a
part of it
so that the beginning of the year was then in the autumnal equinox
at which season it is thought the world was created; but now to the Israelites
it was changed unto the vernal equinox
for this month of Abib or Nisan answers
to part of our March and part of April; though indeed both beginnings of the
year were observed by them
the one on ecclesiastic
the other on civil
accounts; or
as JosephusF1Antiqu. l. 1. c. 3. sect. 3. expresses
it
the month of Nisan was the beginning with respect to things divine
but in
buying and selling
and such like things
the ancient order was observed; and
so the Targum of Jonathan here paraphrases it
"from hence ye shall begin
to reckon the feasts
the times
and the revolutions.'Indeed the Jews had four
beginnings of the year according to their MisnahF2Misn.
Roshhashanah
c. 1. sect. 1. ; the first of Nisan (or March) was the beginning
of the year for kings and for festivals; the first of Elul (or August) for the
tithing of cattle; the first of Tisri (or September) for the sabbatical years
jubilees
and planting of trees and herbs; and the first of Shebet (or January)
for the tithing the fruit of trees.
Exodus 12:3 3 Speak to all the
congregation of Israel
saying: ‘On the tenth of this month every man shall
take for himself a lamb
according to the house of his father
a lamb
for a household.
YLT 3speak ye unto all the company of Israel
saying
In the tenth of this month -- they take to them each man a lamb for the
house of the fathers
a lamb for a house.
Speak ye unto
all the congregation of Israel
.... That is
to the elders of the people
and heads of families; unless we can suppose that they had been gradually
gathered
and were now gathered together in a body by the direction of Moses
by whom they were assured that their departure was at hand; and the rather it
may be thought that so it was
since the following order concerned the whole
and every individual:
saying
in the
tenth day of this month; the month Abib or Nisan
which shows that
this direction must be given before that day
and so very probably on the first
of the month
as before observed:
they shall take
to them every man a lamb; not every individual person
but every master of a family
or
head of an house
as follows:
according to
the house of their fathers
a lamb for an house; if large enough to eat
up a whole lamb
otherwise they were to do as next directed: the Targum of
Jonathan suggests
that this direction of taking a lamb to them on the tenth
day of the month was only for this time
and not for following ages; and so the
Jewish doctorsF3Ben Gersom in loc. Maimon. Korban Pesach. c. 10.
sect. 15. commonly understand it as being peculiar to the passover in Egypt
and not in later times; for theyF4Misn. Pesach. c. 9. sect. 5.
say
"what difference is there between the passover in Egypt
and the
passover in later ages? the passover in Egypt was taken within the tenth day
and was obliged to sprinkling with a bunch of hyssop upon the lintel
and upon
the two side posts
and was eaten with haste in one night
but the passover in
later ages was kept all the seven days.'The ground and reason of this special
direction for taking up a lamb on the tenth day was
that they might have a lamb
ready; and that through the multiplicity of business
and the hurry they would
be in at their departure
they might not forget it
and neglect it; and that
they might have time enough to examine whether it had all the prerequisites and
qualifications that were necessary; and that while they had it in view
they
might be led to meditate upon
and talk of
expect and firmly believe their
deliverance; yea
that their faith might be directed to a far greater
deliverance by the Messiah
which this was only typical of
Hebrews 11:28 but
some of these reasons would hold good in later times
and it seems by some
circumstances that this rule was attended to.
Exodus 12:4 4 And if the household is
too small for the lamb
let him and his neighbor next to his house take it
according to the number of the persons; according to each man’s need you shall
make your count for the lamb.
YLT 4`(And if the household be too few for a lamb
then hath he taken
he and his neighbour who is near unto his house
for the
number of persons
each according to his eating ye do count for the lamb
)
And if the
household be too little for the lamb
.... That they cannot eat
it up at once:
let him and his
neighbour next unto his house take it according to the number of the souls; which
JosephusF5De Bello Jud. l. 6. c. 9. sect. 3. says were never fewer
than ten
and were often twenty
but no man might feast alone; with which
agrees the Jewish canonF6Misn. Pesach. c. 8. sect. 7.
"they do
not kill the passover lamb for a single person
nor even for a society
consisting of one hundred
that cannot eat the quantity of an olive:"
every man
according to his eating shall make your count for the lamb: that is
a
man must reckon up how many he has in his own house to eat of the lamb
and
what their appetites be
by which he will he able to judge whether he can
dispense with a lamb himself
or whether he must take in some of his
neighbours
and how many
so as to eat up the whole lamb
for
for such persons
the lamb was to be slain. The rule is
"if a man slays it for those that do
not eat of it
or for those that are not counted
for the uncircumcised
and
the unclean
it was wrong
and not allowed ofF7lbid. c. 5. sect. 3.
.'The taking in his neighbours may respect the call of the Gentiles to partake
of Christ with the Jews
see Ephesians 3:5.
Exodus 12:5 5 Your lamb shall be without
blemish
a male of the first year. You may take it from the sheep or
from the goats.
YLT 5a lamb
a perfect one
a male
a son of a
year
let be to you; from the sheep or from the goats ye do take [it].
Your lamb shall
be without blemish
.... Without any spot or defect in it. MaimonidesF8Hilchot
Biath Hamikdash
c. 7. sect. 1. reckons no less than fifty blemishes in a
creature
anyone of which makes it unfit for sacrifice
see Leviticus 21:21.
This lamb was a type of Christ
who is therefore said to be our passover
sacrificed for us
1 Corinthians 5:7
comparable to a lamb for his innocence and harmlessness
for his meekness
humility
and patience
for usefulness both for food and raiment
as well as
for being fit for sacrifice; and who is a lamb without spot and blemish
either
of original sin
or actual transgression
holy in his nature
harmless in his
life:
a male of the
first year; anyone within that time
but not beyond it; denoting the
strength and vigour of Christ
in the flower of his age
his short continuance
among men
and his being tender and savoury food for the faith of his people:
ye shall take
it out from the sheep
or from the goats; it might be either a
lamb
or a kid of the goats; for the most part
or generally
it was a lamb
that was taken; so the Jewish canon runsF9Misn. Pesach. c. 8. sect.
2.
"he that says to his servant
go and slay for me the passover
if he
slays a kid he may eat it; if he slays a lamb he may eat of it; if he slays a
kid and a lamb
he may eat of the first.'The goat being of an ill smell may
denote Christ being made sin
and a sin offering for his people; and the taking
of a lamb from these may signify the choice of Christ from among the people in
the council and covenant of God; the preordination of him to be the lamb slain
from the foundation of the world; the preservation of him from the infection of
sin in his incarnation
and the separation of him from sinners in his
conversation.
Exodus 12:6 6 Now you shall keep it
until the fourteenth day of the same month. Then the whole assembly of the
congregation of Israel shall kill it at twilight.
YLT 6`And it hath become a charge to you
until
the fourteenth day of this month
and the whole assembly of the company of
Israel have slaughtered it between the evenings;
And ye shall
keep it up until the fourteenth day of the same month
.... In their
houses; this may denote the preservation of Christ in his infancy
and to the
appointed time of his sufferings and death; and it is remarkable
that on this
very day
the tenth of Nisan
four days before the passover
and so as many
days before his sufferings and death
he made his entry into Jerusalem
near to
which he was to be offered up
John 12:1
and the whole
assembly of the congregation shall kill it in the evening; that is
of
the fourteenth of Nisan; not between the two suns
as the Targum of Jonathan
between the sun setting and the sun rising; nor between the setting of the sun
and the entire disappearance of its rays of light reflecting in the air and
clouds after it
as Aben Ezra; so it is said in the TalmudF11T. Bab.
Sabbat
fol. 34. 2.
after the sun is set
all the time that the face of the
east is red; others say as long as a man can walk half a mile after sun
setting; and others
the twinkling of an eye; but "between the two
evening's"F12בין הערבים
"inter duas vesperas"
Pagninus
Montanus
Junius & Tremellius
Piscator
Ainsworth.
as it may be rendered; which respects that space of time
after the sun begins to decline
and the entire setting of it; when the sun
begins to decline
as it does after noon
that is the first evening
and when
it is set
that is the second; and the middle space between the one and the other
is about the nineth hour of the day
according to the Jewish computation
and
with us
about three o'clock in the afternoon
about which time the passover
used to be killed; for they sayF13Misn. Pesach. c. 5. sect. 1.
"the daily sacrifice was slain at eight and a half
and offered at the
nineth; but on the evening of the passover it was slain at seven and a half
and offered at eight and a half
whether on a common day
or on a sabbath; and
if the evening of the passover happened to be on the evening of the sabbath
it
was slain at six and a half
and offered up at seven and a half
and after that
the passover;'which was done
that there might be time before the last evening
for the slaying of the passover lamb. JosephusF14De Bello Jud. l. 6.
c. 9. sect. 3. says
at the passover they slew the sacrifice from the nineth
hour to the eleventh; See Gill on Matthew 26:17
and
it being at the nineth hour that our Lord was crucified
the agreement between
him and the paschal lamb in this circumstance very manifestly appears
Matthew 27:46
though it may also in general denote Christ's appearing in the last days
in
the end of the world
to put away sin by the sacrifice of himself: the slaying
of the paschal lamb is ascribed to the "whole assembly of the
congregation"
because it was to be slain by their order
and in their
name
for their use
and they present; and thus the crucifixion of Christ
his
sufferings and death
are attributed to the men of Israel
and all the house of
Israel
Acts 2:22.
Exodus 12:7 7 And they shall take some
of the blood and put it on the two doorposts and on the lintel of the
houses where they eat it.
YLT 7and they have taken of the blood
and have
put on the two side-posts
and on the lintel over the houses in which they eat
it.
And they shall
take of the blood
.... Of the lamb
being received into a basin
Exodus 12:22
and strike it
on the two side posts; with a bunch of hyssop dipped into it:
and on the
upper doorpost of the houses
wherein they shall eat it; but not on
the posts of those houses
the inhabitants of which joined with their
neighbours in eating it; though Levi Ben Gersom thinks they were sprinkled as
the rest; but to what purpose
when there were no Israelites
and no firstborn
in them? the two side posts were the posts of a folding door
on which the two
folds were hung
and the upper doorpost is what is afterwards called the
lintel
Exodus 12:23 and
has its name in Hebrew from looking out; for
as Aben Ezra says
there was a
window over the door
as is the custom throughout the whole country of the
Ishmaelites or Arabians; and so Schindler saysF15Lex. Pentaglott.
col. 1938.
which perhaps he took from him
that the word signifies either a
lintel
or a little window over the door
through which it might be seen who
called or knocked at the door; and adds
in Egypt
as now in Arabia
there were
windows over the doors of houses. The sprinkling the blood of the paschal lamb
was typical of the sprinkling of the blood of Christ upon the hearts and
consciences of his people
and of their peace
safety
and security by it from
the wrath of God
and the vengeance of divine justice; of the further use of
this rite
see Exodus 12:22
Aben
Ezra mentions it as the opinion of some
that the sprinkling of the blood on
those places was to show that they slew the abomination of the Egyptians
openly; but he himself gives a much better reason for this rite
namely
that
it was to be a propitiation for everyone that ate in the house
and was a sign
to the destroyer
that he might look upon it in like manner
as it is said Ezekiel 9:4
"set a mark
&c." this seems to be peculiar to the passover in
Egypt
and was not used in later times.
Exodus 12:8 8 Then they shall eat the
flesh on that night; roasted in fire
with unleavened bread and with
bitter herbs they shall eat it.
YLT 8`And they have eaten the flesh in this night
roast with fire; with unleavened things and bitters they do eat it;
And they shall
eat the flesh in that night
roast with fire
.... The night of the
fourteenth of Nisan; and as the Jews reckoned their days from the evening
preceding
this must be the beginning of the fifteenth day
which being
observed
will serve to reconcile some passages relating to this ordinance. The
lamb was to be roasted
not only because its flesh thereby would be more
palatable and savoury
but because soonest dressed that way
their present
circumstances requiring haste; but chiefly to denote the sufferings of Christ
the antitype of it
when he endured the wrath of God
poured out as fire upon
him; and also to show
that he is to be fed upon by faith
which works by love
or to be received with hearts inflamed with love to him:
and unleavened
bread; this also was to be eaten at the same time
and for seven days
running
even to the twenty first day of the month
Exodus 12:15
where
see more concerning this: the reason of this also was
because they were then
in haste
and could not stay to leaven the dough that was in their troughs; and
was significative of the unleavened bread of sincerity and truth
with which
the true passover lamb is to be eaten
in opposition to the leaven of error
hypocrisy
and malice
1 Corinthians 5:7
and with bitter
herbs they shall eat it; the Vulgate Latin version renders it
"with wild lettuces"
which are very bitter; and the worst sort of which
for bitterness
Pliny saysF16Nat.
Hist. l. 19. c. 8. & 21. 17. & 32. 22.
is what they call
"picris"
which has its name from the bitterness of it
and is the
same by which the Septuagint render the word here: the Targum of Jonathan
is
"with horehound and endive they shall eat it;'and so the Targum on Song of Solomon 2:9.
Wild endive; of which Pliny saysF17Ibid.
there is a wild endive
which in Egypt they call cichory
and bids fair to be one of these herbs;
according to the MisnahF18Misn. Pesach. c. 2. sect. 6. and
MaimonidesF19Hilchot
Chametz Umetzah
c. 7. sect. 13.
there were
five sorts of them
and anyone
or all of them
might be eaten; their names
with both are these
Chazoreth
Ulshin
Thamcah
Charcabinah
and Maror; the
four first of which may be the wild lettuce
endive
horehound
or perhaps
"tansie"; and cichory the last. Maror has its name from bitterness
and is by the Misnic commentatorsF20Maimon. & Bartenora in Misn.
Pesach. ut supra. (c. 2. sect. 6.) said to be a sort of the most bitter
coriander; it seems to be the same with "picris": but whatever they
were
for it is uncertain what they were
they were expressive of the bitter
afflictions of the children of Israel in Egypt
with which their lives were
made bitter; and of those bitter afflictions and persecutions in the world
which they that will live godly in Christ Jesus must expect to endure; as well
as they may signify that as a crucified Christ must be looked upon
and lived
upon by faith
so with mourning and humiliation for sin
and with true
repentance for it as an evil and bitter thing
see Zechariah 12:10.
Exodus 12:9 9 Do not eat it raw
nor
boiled at all with water
but roasted in fire—its head with its legs and its
entrails.
YLT 9ye do not eat of it raw
or boiled at all in
water
but roast with fire
its head with its legs
and with its inwards;
Eat not of it
raw
.... Not roasted enough; and so Jarchi says
that what is not
sufficiently roasted
or is not thoroughly and down roasted
is in the Arabic
language called נא F21"cruda fuit
caro"
Golius
col. 2476. Semicocta
"cruda fuit caro"
Castell.
Lex. col. 2296. Vid. Hottinger. Smegma Oriental. p. 169
170.
the word here
used; and so MaimonidesF23Hilchot Korban Pesach. c. 8. sect. 6. says
it signifies flesh
on which the fire begins to operate
and is roasted a
little
but not enough for eating. And indeed there seems to be no necessity of
a prohibition of eating the flesh quite raw: someF24Oleaster apud
Rivet in loc. Gusset. Comment. Ebr. p. 487
488; so some in Aben Ezra. derive
the word from a root which signifies to break
and suppose that this rule
forbids the breaking or cutting it in pieces; that as it was to be roasted
whole
and not a bone of it to be broken
so it was to be brought to table
whole
and the whole to be eaten; but then it could not be eaten without being
cut to pieces. AbarbinelF25So Marinus Brixianus in Arca Noe. takes
the word in the usual signification of it
"now"
as if the sense
was
ye shall not eat of it now
not before the evening of the fourteenth day;
but whereas Moses had told them
Exodus 12:6
that
the lamb was to be kept up until the fourteenth day
it was needless to tell
them that they should not eat it now or immediately; the first sense is best
and this shows that Christ
the antitype of this lamb
is not to be eaten in a
carnal but spiritual manner
of which our Lord treats in John 6:31
nor
sodden at all with water; the Targum of Jonathan is
"neither boiled in
wine
nor in oil
nor in other liquor
nor boiled in water.'This
with respect
to the antitype
shows
that Christ is not to be received in a cold lukewarm
manner
and with indifference; and that nothing is to be mixed
added
and
joined unto him
but he alone is to be regarded in the business of our
acceptance
justification
and salvation:
but roast with
fire; for the reasons before given: the manner of roasting it
according to the Jewish canonsF26Misn. Pesach. c. 7. sect. 1
2.
was this
they bring a spit made of the wood of pomegranate
and thrust it into
its mouth quite through it
and put the thighs and entrails within it; they do
not roast the passover lamb on an iron spit
nor on an iron grate. MaimonidesF1Hilchot
Korban Pesach. c. 8. sect. 10. is a little more particular and exact in his
account; to the question
how do they roast it? he replies
"they transfix
it through the middle of the mouth to its posteriors
with a wooden spit
and
they hang it in the midst of a furnace
and the fire below:'so that it was not
turned upon a spit
according to our manner of roasting
but was suspended on a
hook
and roasted by the fire underneath
and so was a more exact figure of
Christ suspended on the cross
and enduring the fire of divine wrath. And
Justin MartyrF2Dialog. cum Trypho Jud. p. 259. is still more
particular
who was by birth a Samaritan
and was well versed in Jewish
affairs; he
even in conversing with Trypho the Jew
who could have
contradicted him had he said what was wrong
says
the lamb was roasted in the
form of a cross; one spit
he says
went through from the lower parts to the
head
and again another across the shoulders
to which the hands (or rather the
legs) of the lamb were fastened and hung; and so was a very lively emblem of
Christ crucified:
his head
with
his legs
and with the purtenance thereof; or with its inwardsF3ועל קרבו "et cum
interioribus ejus"
Pagninus
Tigurine version
so Junius &
Tremellius
Piscator.
these were all to be roasted together
the whole lamb
with all that belonged to it
with which the above canon of the Jews agrees.
Exodus 12:10 10 You shall let none of it
remain until morning
and what remains of it until morning you shall burn with
fire.
YLT 10and ye do not leave of it till morning
and
that which is remaining of it till morning with fire ye do burn.
And ye shall
let nothing of it remain until the morning
.... It was to be all ate
up; a whole Christ is to be received and fed upon by faith; Christ in both his
natures
divine and human
united in his person
in all his offices of prophet
priest
and King
and with all the benefits and blessings of his grace
and
which come by his blood
righteousness
and sacrifice:
and that which
remaineth of it until the morning
ye shall burn with fire: what of the
flesh which remaineth not ate
and what of it that could not be eaten
as the
bones
which were not broken
and the nerves and sinews
which might not be
eaten; and so runs the Jewish canonF4Misn. ut supra
(Persch. c. 7.)
sect. 10.
"the bones
and the sinews
and what remains
they shall burn
on the sixteenth day; and if the sixteenth happens on the sabbath
they shall
burn on the seventeenth.'The reason of this law was
that what was left might
not be converted to common or superstitious uses
as also that the Israelites
might not be burdened with it in their journey
nor the Egyptians have an
opportunity of treating it with contempt.
Exodus 12:11 11 And
thus you shall eat it: with a belt on your waist
your sandals on your
feet
and your staff in your hand. So you shall eat it in haste. It is
the Lord’s
Passover.
YLT 11`And thus ye do eat it: your loins girded
your sandals on your feet
and your staff in your hand
and ye have eaten it in
haste; it is Jehovah's passover
And thus shall
ye eat it
.... After the following manner
in the habit and posture
described: the Targum of Jonathan adds
"at this time
and not in ages
following;'for these rites were peculiar to the passover in Egypt
and not to
be observed in later times:
with your loins
girded; that is
with their garments girt about their loins
for the
better convenience in travelling; for in those countries they wore long loose
garments
which reached to their feet
and unless girt up
were a great
hinderance in walking; and may denote the saints being girt with the girdle of
truth
and their readiness and fitness to perform every good work:
your shoes on
your feet; which used to be put off at feasts
in order to have their feet
washed
which was frequently done at such times
as we learn from many
instances in Scripture
which could not be done unless the shoes were off
Genesis 18:4
besides
it is highly probable that the Israelites in Egypt did not wear shoes
in common
it being a hot country
and they in a state of poverty and bondage;
but now being about to depart the land
and to take a journey
they are ordered
to have their shoes on
to be ready for it: and was a token of their
deliverance and freedom
and joy on that occasion; and may
in an evangelic
sense
denote the feet of the saints being shod with the preparation of the
Gospel of peace
Ephesians 6:15
and your staff
in your hand; such as travellers make use of to support and assist
protect
and defend them
in their journey
and may be expressive of faith in the word
and promises of God
which are the support of his people in their passage
through this world
Psalm 23:4.
and ye shall
eat it in haste; because upon slaying the firstborn the Egyptians would be urgent
upon them to depart immediately. Aquila renders it
"with fear"
and
so the Targum of Jonathan; but the other sense suits best with the
circumstances of the Israelites:
it is
the Lord's passover; which he has commanded
and is a sign and token of his passing
over the houses of the Israelites
when he destroyed the firstborn in all the
houses of the Egyptians
and which is explained in the following verse
and the
reason of its name given; the act of passing was his
the ordinance was
appointed by him
and it was typical of the Lord Jesus Christ
the true
passover
1 Corinthians 5:7.
Exodus 12:12 12 ‘For I will pass through
the land of Egypt on that night
and will strike all the firstborn in the land
of Egypt
both man and beast; and against all the gods of Egypt I will execute
judgment: I am the Lord.
YLT 12and I have passed over through the land of
Egypt during this night
and have smitten every first-born in the land of
Egypt
from man even unto beast
and on all the gods of Egypt I do judgments; I
[am] Jehovah.
For I will pass
through the land of Egypt this night
..... Which must be
understood consistent with his omnipresence
and of the manifestation of his
powerful presence
or of the exertion of his mighty power in the following
event: and will smite all the
firstborn in
the land of Egypt
both man and beast; as had been declared to
Pharaoh
Exodus 11:5.
and against all
the gods of Egypt I will execute judgment; meaning either
figuratively
the nobles
princes
judges and civil magistrates
who are
sometimes called Elohim
gods; but since the firstborn of these
as of others
and so the judgment on them
are comprehended in the preceding clause
this is
rather to be understood literally of the idols of the Egyptians
their images
of gold and silver
or of whatever they were made of: the Targum of Jonathan
is
"on all the idols of the Egyptians I will exercise four judgments; the
molten idols shall be melted
the idols of stone shall be cut asunder
the
idols of earth shall be broke to pieces
and the idols of wood shall become
ashes;'see Numbers 33:4 and
there are some traces of this in Heathen writers; ArtapanusF5Apud
Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. says
that by an earthquake most
of the temples in Egypt fell; and JustinF6E Trogo
l. 36. c. 2.
reports
that Moses
being the leader of the exile Israelites
stole away the
sacred things of the Egyptians
i.e. their gods
which they endeavoured to
regain by force of arms:
I am the Lord; God Almighty
faithful and true
and therefore what was threatened should certainly be
performed
and thereby the Egyptians and all others might know that he was
Jehovah alone
and that there is no God beside him.
Exodus 12:13 13 Now the blood shall be a
sign for you on the houses where you are. And when I see the blood
I
will pass over you; and the plague shall not be on you to destroy you
when I strike the land of Egypt.
YLT 13`And the blood hath become a sign for you on
the houses where ye [are]
and I have seen the blood
and have passed over you
and a plague is not on you for destruction in My smiting in the land of Egypt.
And the blood
shall be to you for a token upon the houses where you are
.... The blood
of the passover lamb being sprinkled on the two sideposts and upper doorposts
of the houses inhabited by the Israelites
or where they were eating the
passover; this should be a sign or token to them of the Lord's making good his
promises
to them
and so of their safety
and to the destroying angel not to
enter therein
but pass by and save them:
and when I see
the blood
I will pass over you; for which reason this ordinance now
instituted was called the passover
because the Lord
on sight of the blood
sprinkled
passed over the houses of the Israelites to those of the Egyptians;
or "leaped"
as Jarchi says
the word signifies
skipped from one
Egyptian house to another
passing by that of the Israelites:
and the plague
shall not be upon you
to destroy you
when I smite the land of Egypt
the
pestilence with which the firstborn should be destroyed.
Exodus 12:14 14 ‘So this day shall be to
you a memorial; and you shall keep it as a feast to the Lord throughout
your generations. You shall keep it as a feast by an everlasting ordinance.
YLT 14`And this day hath become to you a memorial
and ye have kept it a feast to Jehovah to your generations; -- a statute
age-during; ye keep it a feast.
And this shall
be unto you for a memorial
.... To be remembered
and that very
deservedly
for the destruction of the firstborn of the Egyptians
and for the
deliverance of the children of Israel out of Egypt
and as memorable a day it
is
and much more so
for the redemption of the spiritual Israel by the
Messiah; for it was on this selfsame day that he suffered for the redemption
and salvation of his people: the Jews not only having a saying
"that in
the month Nisan they were redeemed
and in the month Nisan they will be
redeemedF7Roshhashanah
fol. 11. 1. 2. 'but they expressly
say
"on the same day
the fifteenth of Nisan
Israel is to be redeemed
in
the days of the Messiah
as they were redeemed on that day
as it is said
according to the days
&c. Micah 7:15 F8Cabalistae
apud Fagium in loc. :"
and you shall
keep it a feast to the Lord throughout your generations; as the
fifteenth day was properly the Chagigah; or festival day
when they made a
feast both of the flock and of the herd
of both sheep and oxen
Deuteronomy 16:2.
you shall keep
it a feast by an ordinance for ever; unto the end of the
Jewish economy and church state
until the Messiah come
the true passover
and
be sacrificed for us.
Exodus 12:15 15 Seven days you shall eat
unleavened bread. On the first day you shall remove leaven from your houses.
For whoever eats leavened bread from the first day until the seventh day
that
person shall be cut off from Israel.
YLT 15Seven days ye eat unleavened things; only --
in the first day ye cause leaven to cease out of your houses; for any one
eating anything fermented from the first day till the seventh day
even that
person hath been cut off from Israel.
Seven days
shall ye eat unleavened bread
.... From the evening of the fourteenth day
to the evening of the twenty first; and this was a distinct festival from what
was properly called the feast of the passover
and does not respect the first
passover in Egypt; for though the passover lamb was eaten with unleavened
bread
and the Israelites ate no other
not only for seven days
but for thirty
days following; yet this was not only by the divine command
but through
necessity
they having no other bread to eat; but in later times they were
commanded to keep a feast for seven days
in which they were not to eat
leavened bread
in commemoration of their hasty departure out of Egypt
not
having time to leaven the dough in their troughs
and of their distress and
want of savoury bread:
even the first
day ye shall put away leaven out of your houses; out of their dwelling
houses
which were to be diligently searched for that purpose
and every hole
and crevice in them; and not only their lower rooms
their dining rooms and
parlours
but their upper rooms and bedchambers; because it was possible a man
might sometimes go into them with a piece of bread in his hand
and drop or
leave some of it behind him: yea
synagogues and schools were to be searched
since children might carry thither leavened breadsF9Lebush
par. 1.
No. 433. sect. 1. 3. 10. Schulcan Aruch
par. 1. No. 433. sect. 3. 10. : and
this search was to be made by the light of a lamp or candle
not by the light
of the moon
if in the night; nor by the light of the sun
if in the day
but
by the light of a lamp or candle
and not by the light of a torch
or of a lump
of fat
or grease
or oil
but by a lamp or candle of waxF11Lebush
& Schulcan ib. sect. 1. : and this search was to be made at the beginning
of the night of the fourteenth of Nisan; yea
it is said that leavened bread
was forbidden from the seventh hour of the day
that is
one o'clock in the
afternoon and upwards
which is the middle of the dayF12Lebush &
Schulcan No. 431. sect. 1. : the account of the Misnic doctors isF13Misn.
Pesach c. 1. sect. 4.
"R. Meir says
that they may eat leaven the whole
fifth hour
i.e. eleven o'clock in the morning
and burn it the beginning of
the sixth
or twelve o'clock; R. Judah says
they may eat it all the fourth
hour
or tenth o'clock
and suspend it the whole fifth hour
and burn it the
beginning of the sixth:"
for whosoever
eateth leavened bread from the first day until the seventh day; from the
first of the seven days to the last of them
beginning at the night at the
fourteenth
and ending at the night of the twenty first:
that soul shall
be cut off from Israel; either from the commonwealth of Israel
and be disfranchised
and not accounted as an Israelite; or from the Israelitish church state
and
have no communion in it
or partake of the ordinances at it; or if it is to be
understood of cutting off by death
it is either by the hand of the civil
magistrate
or by the immediate hand of God; and is sometimes by the Jews
interpreted of a man dying either without children
or before he is fifty years
of age
and some even understand it of destruction of soul and body
or of
eternal damnation.
Exodus 12:16 16 On the first day there
shall be a holy convocation
and on the seventh day there shall be a holy
convocation for you. No manner of work shall be done on them; but that
which everyone must eat—that only may be prepared by you.
YLT 16`And in the first day [is] a holy
convocation
and in the seventh day ye have a holy convocation; any work is not
done in them
only that which is eaten by any person -- it alone is done by
you
And in the
first day there shall be an holy convocation
.... An holy day
in
which the people be called to holy exercises
and wholly abstain from worldly
business
done on other days:
and in the
seventh day there shall be an holy convocation unto you; observed in a
festival way
and in the like religious manner the first day was
the day of
their going out of Egypt; and the seventh was the day in which Pharaoh and his
host were drowned in the Red sea
as Aben Ezra observes; for which reason those
days are distinguished from the rest
and appointed to be holy convocations
and which appear from the journeying of the children of Israel
as computed by
Junius: they came to Succoth on the fifteenth
to Etham the seventeenth
to
Pihahiroth the eighteenth
where they were ordered to stay
and wait the coming
of their enemies
on the twentieth the army of Pharaoh came up to them
and the
night following the Israelites passed through the sea and the Egyptians were
drowned:
no manner of
work shall be done in them; as used to be done on other days
and as
were on the other five days of this festival: the Jewish canons are
"it is
forbidden to do any work on the evening of the passover
from the middle of the
day and onward
and whoever does work from the middle of the day and onward
they excommunicate him; even though
he does it for nothing
it is forbiddenF14Lebush
par. 1. No. 468. sect. 1. Schulcan Aruch
par. 1. No. 468. sect. 1. : R. Meir
says
whatever work anyone begins before the fourteenth (of Nisan) he may
finish it on the fourteenth
but he may not begin it on the beginning of the
fourteenth
though he could finish it: the wise men say
three workmen may work
on the evening of the passover unto the middle of the day
and they are these
tailors
barbers
and fullers: R. Jose bar Judah says
also shoemakersF15Misn.
Pesach. c. 4. sect. 6.
'but in the text no exception is made but the
following:
save that which
every man must eat
that only may be done of you; so that kindling fire
and preparing food might be done on those days
which might not be done on
sabbath days; and the prohibition of work was not so strict on those days as on
that.
Exodus 12:17 17 So you shall observe the
Feast of Unleavened Bread
for on this same day I will have brought your
armies out of the land of Egypt. Therefore you shall observe this day
throughout your generations as an everlasting ordinance.
YLT 17and ye have observed the unleavened things
for in this self-same day I have brought out your hosts from the land of Egypt
and ye have observed this day to your generations -- a statute age-during.
And ye shall
observe the feast of unleavened bread
.... Which was a distinct
feast from the passover feast; for though at that unleavened bread was eaten
it was kept but one night
this seven days; and it is repeated that it might be
taken notice of
and the rather
as it was to be observed in all ages as long
as the Jewish economy lasted; the reason of which follows:
for in this
selfsame day have I brought your armies out of the land of Egypt; which
though
not already done
was just on doing
and was certain; and besides
it respects
the day when it should come about another year: by their "armies" are
meant the tribes of Israel
not so much for their military force
for as yet
they were an unarmed people
but for their numbers
which were sufficient to
make several considerable armies
and for their order and ease
and their being
without any fear of the enemy
in which they marched out of Egypt:
therefore shall
ye observe this day in your generations by an ordinance for ever; according to
the rules given
with the same exactness
strictness
and constancy
as the
first of the passover
and as long as that continued; See Gill on Exodus 12:14.
Exodus 12:18 18 In the first month
on the fourteenth day of the month at evening
you shall eat unleavened bread
until the twenty-first day of the month at evening.
YLT 18`In the first [month]
in the fourteenth day
of the month
in the evening
ye do eat unleavened things until the one and
twentieth day of the month
at evening;
In the first
month
.... As it was now ordered to be reckoned
the month Abib or
Nisan:
the fourteenth
day of the month at even
ye shall eat unleavened bread; that is
at
the evening following
the fourteenth of Nisan
and which was the beginning of
the fifteenth day
the Jews beginning their day from the evening: hence the
Targum of Jonathan is
"on the fourteenth of Nisan ye shall slay the
passover
in the evening of the fifteenth ye shall eat unleavened bread:"
unto the
twentieth day of the month at even; which would make just
seven days; the above Targum adds
"on the evening of the twenty second ye
shall eat leavened bread
'which was the evening following the twenty first day.
This long abstinence from leaven denotes
that the whole lives of those who are
Israelites indeed should be without guile
hypocrisy
and malice
and should be
spent in sincerity and truth.
Exodus 12:19 19 For seven days no leaven
shall be found in your houses
since whoever eats what is leavened
that same
person shall be cut off from the congregation of Israel
whether he is a
stranger or a native of the land.
YLT 19seven days leaven is not found in your
houses
for any [one] eating anything fermented -- that person hath been cut
off from the company of Israel
among the sojourners or among the natives of
the land;
Seven days there
shall be no leaven found in your houses
..... Wherefore
on the
fourteenth day the most diligent search was made
and whatever was found was
burnt
or cast into the sea
or dispersed with the wind; about which the
traditionary writers of the Jews
give many rules and canons; see Gill on Exodus 12:15
for whoso
eateth that which is leavened
even that soul shall be cut off from the
congregation of Israel; which is repeated to deter them from the breach of this
ordinance; See Gill on Exodus 12:15
and
it is added for further explanation
of whom it concerns:
whether he be a
stranger
or born in the land; by a "stranger" is meant
not a
mere Heathen
who was not bound by this law
but a proselyte; and not a
proselyte of the gate
one that was only a sojourner among them
and observed
the commandments of the sons of Noah; but a proselyte of righteousness
who
professed the Jewish religion
and proposed to conform to it in all respects
and therefore was obliged to observe this as other precepts: and by one
"born in the land"
is intended a native of the land of Canaan
whither
they were now going in order to possess it
or a real Israelite
such as were
born of Israelitish parents
and proper inhabitants of Canaan
which they would
be put into the possession of.
Exodus 12:20 20 You shall eat nothing
leavened; in all your dwellings you shall eat unleavened bread.’”
YLT 20anything fermented ye do not eat
in all your
dwellings ye do eat unleavened things.'
Ye shall eat
nothing leavened
.... Bread or anything else that had any leaven in it:
in all your
habitations shall ye eat unleavened bread
that is
if they eat any
bread at all
it must be such; otherwise they might eat cakes of almonds or of
eggs mixed with sugar
provided there was no leaven used
and this the Jews
call the rich unleavened breadF16See Leo Modena's History of the
Rites
&c. of the Jews
par. 3. c. 3. sect. 5. : this is repeated over and
over
that they might be the more careful of observing this precept; but as
this was limited for a certain time
it plainly appears to be a mistake of
TacitusF17Hist. l. 5. c. 4. the Roman historian
who represents
unleavened bread as the bread the Jews eat of in common.
Exodus 12:21 21 Then
Moses called for all the elders of Israel and said to them
“Pick out and take
lambs for yourselves according to your families
and kill the Passover lamb.
YLT 21And Moses calleth for all the elders of
Israel
and saith unto them
`Draw out and take for yourselves [from] the
flock
for your families
and slaughter the passover-sacrifice;
Then Moses
called for all the elders of Israel
.... Not in age but in
office
who were either heads of families
or at least principal men in the
tribes; which explains in what manner he was to speak to the congregation of
Israel
and convey to them the will of God concerning the observation of these
feasts
Exodus 12:3
and said unto
them
draw out; a lamb or a kid
out of the flocks on the tenth day of the
month
and keep it up until the fourteenth
as in Exodus 12:3.
and take you a
lamb
according to your families; or "take ye of the
flock"F18צאז "de filiis
gregis"
Onk. & Jon.
whether a lamb or a kid; a lamb for every
family
if there was a sufficient number in it to eat it up; if not
two or
more families were to join and keep the feast together:
and kill the
passover; the lamb for the passover
which was to be done on the
fourteenth day of the month; and before the priesthood was established in the
family of Aaron
and before the Israelites were possessed of the land of
Canaan
and the temple was built at Jerusalem
the passover was killed by the
heads of families
and in their own houses
but afterwards it was killed only
by the priests
and at Jerusalem and in the temple there
see Deuteronomy 16:5.
Exodus 12:22 22 And you shall take a bunch
of hyssop
dip it in the blood that is in the basin
and strike
the lintel and the two doorposts with the blood that is in the basin.
And none of you shall go out of the door of his house until morning.
YLT 22and ye have taken a bunch of hyssop
and have
dipped [it] in the blood which [is] in the basin
and have struck [it] on the
lintel
and on the two side-posts
from the blood which [is] in the basin
and
ye
ye go not out each from the opening of his house till morning.
And ye shall
take a bunch of hyssop
.... Which some take to be "mint"
others
"origanum" or "marjoram"
as KimchiF19Sepher
Shorash
rad. אזב.
others "rosemary"
as
Piscator
Rivet
and many more; and indeed this seems to be fitter to strike or
sprinkle with than hyssop; but it is more generally understood of hyssop
because the Hebrew word "ezob" is so near in sound to it; though
whether it means the same herb we call hyssop is uncertain: Jarchi says
three
stalks of it are called a bunch
and so the Misnic canon runsF20Misn.
Parah
c. 11. sect. 9.
"the command concerning hyssop is three stalks
(which Maimonides on the place interprets roots)
and in them three
branches;'which some have allegorically applied to the Trinity
by whom the
hearts of God's people are sprinkled with the blood of the true paschal Lamb
and are purged from dead works: the Heathens in their sacrifices used sometimes
branches of laurel
and sometimes branches of the olive
to sprinkle withF21Vid.
Kipping. Rom. Antiqu. p. 241. Virgil Aeneid. 6. Ovid. Fast. l. 5. :
and dip it in
the blood that is in the basin: which
according to the Targum of Jonathan
was an earthen vessel
into which the blood of the lamb was received when
slain
and into this the bunch of hyssop was dipped; so it was usual with the
Heathens to receive the blood of the sacrifice in cups or basinsF24"-------------tepidumque
cruorem Succipiunt pateris----------" Virgil. Aeneid. 6. : the blood being
received into a basin
and not spilled on the ground and trampled on
may
denote the preciousness of the blood of Christ
the true passover lamb
which
is for its worth and excellent efficacy to be highly prized and esteemed
and
not to be counted as a common or unholy thing; and the dipping the bunch of
hyssop into the blood of the lamb may signify the exercise of faith on the
blood of Christ
which is a low and humble grace
excludes boasting in the
creature
deals alone with the blood of Jesus for peace
pardon
and cleansing
and by which the heart is purified
as it deals with that blood:
and strike the
lintel and the two side posts with the blood that is in the basin: an emblem of
the sprinkling of the hearts and consciences of believers with the blood of
Christ
and cleansing them from all sin by it:
and none of you
shall go out at the door of his house until the morning; that they
might not be in the way of the destroyer; and though the destroying angel knew
an Israelite from an Egyptian
yet this was to be the ordinance of protection
to them
abiding in their houses
marked with the blood of the passover lamb;
signifying that their safety was in their being under that blood
as the safety
of believers lies in their being justified by the blood of Christ; for to that
it is owing that they are saved from wrath to come: this is the purple covering
under which they pass safely through this world to the heavenly glory
Romans 5:9
this
circumstance was peculiar to the passover in Egypt; in later times there was
not the like danger.
Exodus 12:23 23 For the Lord will pass
through to strike the Egyptians; and when He sees the blood on the lintel and
on the two doorposts
the Lord will pass over the door
and not allow the destroyer to come into your houses to strike you.
YLT 23`And Jehovah hath passed on to smite the
Egyptians
and hath seen the blood on the lintel
and on the two side-posts
and Jehovah hath passed over the opening
and doth not permit the destruction
to come into your houses to smite.
For the Lord
will pass though to smite the Egyptians
.... All the firstborn in
the several families
in all the towns and cities in Egypt:
and when he
seeth the blood upon the lintel
and upon the two side posts; which must be
understood of his taking notice of it with a special view to the good of those
within the house; otherwise every thing is seen by his all seeing eye: and thus
Christ
the Lamb of God
is in the midst of the throne
as though he had been
slain
and is always in the view of God and his divine justice; and his blood
righteousness
and sacrifice
are always looked unto by him with pleasure
delight
and satisfaction
to the advantage of his people
as applied unto
them
who are hereby accepted with him
justified in his sight
and secure from
condemnation and wrath:
the Lord will
pass over the door; and the house where this blood is sprinkled
and go to the next
or where Egyptians dwell; and thus justice passes over
and passes by
acquits
and discharges them who are interested in the blood and sacrifice of Christ:
and will not
suffer the destroyer to come in unto your houses to smite you; the
destroying angel
as the Targum of Jonathan; for he seems to be distinct from
the Lord
who is said to pass through and pass over
being an attendant and
minister of his
to execute vengeance upon the Egyptians; and whether a good or
a bad angel
it matters not
since God can make use of either to inflict
judgments on men; but it may be more probably the former
even such an one as
was employed in destroying the whole host of the Assyrians in one night
2 Kings 19:35 and
answers better in the antitype or emblem to the justice of God taking vengeance
on ungodly sinners
when it is not suffered to do the saints any harm.
Exodus 12:24 24 And you shall observe this
thing as an ordinance for you and your sons forever.
YLT 24`And ye have observed this thing
for a
statute to thee
and to thy sons -- unto the age;
And ye shall
observe this thing for an ordinance to thee and thy sons for ever. Not this last
thing of sprinkling the blood
which was peculiar to the passover in Egypt; but
the whole before observed relating to the feast of the passover
and the feast
of unleavened bread
and all the rites appertaining to them
which were to be
observed until the coming of Christ.
Exodus 12:25 25 It will come to pass when
you come to the land which the Lord will give you
just as He
promised
that you shall keep this service.
YLT 25and it hath been
when ye come in unto the
land which Jehovah giveth to you
as He hath spoken
that ye have kept this
service;
And it shall
come to pass
when ye be come to the land
.... To the land of
Canaan
towards which they were just about to set forward on their journey
and
in a few years would be in the possession of:
which the Lord
will give you according as he hath promised; to their fathers
Abraham
Isaac
and Jacob
and to them:
that ye shall
keep this service; enjoined them
respecting the passover lamb
and leavened bread
with all the rites and ceremonies relative thereunto
excepting such as were
peculiar to the first passover in Egypt.
Exodus 12:26 26 And it shall be
when your
children say to you
‘What do you mean by this service?’
YLT 26and it hath come to pass when your sons say
unto you
What [is] this service ye have?
And it shall
come to pass
when your children shall say unto you
what mean ye by this
service? Of killing and roasting a lamb
and eating it with bitter herbs
and of abstaining from leavened bread.
Exodus 12:27 27 that you shall say
‘It is
the Passover sacrifice of the Lord
who passed over the
houses of the children of Israel in Egypt when He struck the Egyptians and
delivered our households.’” So the people bowed their heads and worshiped.
YLT 27that ye have said
A sacrifice of passover it
[is] to Jehovah
who passed over the houses of the sons of Israel in Egypt
in
His smiting the Egyptians
and our houses He delivered.'
That ye shall
say
it is the sacrifice of the Lord's passover
.... This lamb is a
sacrifice
both eucharistical
or by way of thanksgiving for their safety
when
the firstborn of the Egyptians were slain
and for their deliverance out of
Egypt; and also propitiatory
the blood of this lamb being a propitiation or
atonement for all within the house where it was sprinkled
as before observed
from Aben Ezra; and typical of the atoning sacrifice of Christ our passover
1 Corinthians 5:7
and this was commanded by the Lord
and approved of and accepted by him
and
therefore called his sacrifice as well as passover
for the following reason:
who passed over
the houses of the children of Israel
when he smote the Egyptians
and
delivered our houses; their families
not suffering the destroying angel to enter into
them
which was a very distinguishing mercy
and worthy of remembrance. Now in
this they were to instruct their children in successive generations
that the
memory of it might be kept up
and a sense of the goodness of God continued
and his name glorified. MaimonidesF25Hilchot Chametz Umetzah
c. 7.
sect. 2
3. says
"it is a command to make this known to children
even
though they do not ask it
as it is said
"and thou shall show thy
son"
Exodus 13:8.
According to the son's knowledge
his father teaches him; how if he is a little
one or foolish? he says to him
my son
all of us were servants
as this
handmaid
or this servant
in Egypt; and on this night the holy blessed God redeemed
us
and brought us into liberty: and if the son is grown up
and a wise man
he
makes known to him what happened to us in Egypt
and the wonders which were
done for us by the hand of Moses our master
all according to the capacity of
his son; and it is necessary to make a repetition on this night
that the
children may see
and ask
and say
how different is this night from all other
nights! until he replies and says to them
so and so it happened
and thus and
thus it was:"
and the people
bowed the head and worshipped; signifying the deep sense they had of the
mercy shown them
their thankfulness for it
and their readiness to observe the
ordinance now instituted.
Exodus 12:28 28 Then the children of
Israel went away and did so; just as the Lord had commanded
Moses and Aaron
so they did.
YLT 28And the people bow and do obeisance
and the
sons of Israel go and do as Jehovah commanded Moses and Aaron; so have they
done.
And the
children of Israel went away
.... The elders of the people
Exodus 12:21 they
departed to their several tribes and families at Goshen and elsewhere:
and did as the
Lord commanded Moses and Aaron
so did they; they took a lamb on the
tenth day
and kept it till the fourteenth
on which day they slew it
and
roasted it with fire
and ate it with unleavened bread and bitter herbs.
Exodus 12:29 29 And it came to pass at
midnight that the Lord
struck all the firstborn in the land of Egypt
from the firstborn of Pharaoh
who sat on his throne to the firstborn of the captive who was in the
dungeon
and all the firstborn of livestock.
YLT 29And it cometh to pass
at midnight
that
Jehovah hath smitten every first-born in the land of Egypt
from the first-born
of Pharaoh who is sitting on his throne
unto the first-born of the captive who
[is] in the prison-house
and every first-born of beasts.
And it came to
pass
that at midnight the Lord smote all the firstborn in the land of Egypt
.... The
midnight of the fifteenth of Nisan
as the Targum of Jonathan
when fast
asleep
and thoughtless of any danger; and it being at such a time must strike
with a greater horror and terror
when sensible of the blow
which might be
attended with a great noise
that might awaken the rest:
from the
firstborn of Pharaoh that sat on his throne; the heir to his crown
who was to have sat upon his throne
or already did
being taken a partner with
him in it:
unto the
firstborn of the captive that was in the dungeon; or prison
that was
grinding at the mill there
Exodus 11:5 which
was the work and business the prisoners were often put to
as appears from the
case of Samson
Judges 16:21
and all the
firstborn of cattle; which were left of the other plagues
which had consumed great
numbers of them.
Exodus 12:30 30 So Pharaoh rose in the
night
he
all his servants
and all the Egyptians; and there was a great cry
in Egypt
for there was not a house where there was not one dead.
YLT 30And Pharaoh riseth by night
he and all his
servants
and all the Egyptians
and there is a great cry in Egypt
for there
is not a house where there is not [one] dead
And Pharaoh
rose up in the night
.... Being awakened by the uncommon noise he heard:
he and all his
servants
and all the Egyptians; he and his nobles
and ministers of state
courtiers
and counsellors
and his subjects in common
perhaps everywhere in
his kingdom
but particularly in the metropolis:
and there was a
great cry in Egypt; throughout the whole land
the firstborn being everywhere slain
which caused a most dreadful lamentation of parents for their eldest son
of
brethren and sisters for their elder brother
and of servants and maidens for
the principal and heir of the family; a cry so loud and general as perhaps was
never heard before or since
and under which distress they could have no
relief
or any to be their comforter
since all were in the same circumstances:
for there was not a house wherein there was not one dead; for if there was no
firstborn in it
as it can hardly be thought there should be in every house
though some have been of opinion that it was so ordered in Providence that
there should; yet the principal or most considerable person in the family
that
is next to the master
might be called the firstborn
as Jarchi notes from Psalm 89:27. Though
this may be taken as an hyperbolical expression
or
as Aben Ezra observes
it
being usual with the Scripture to say that of all
which is true of the
greatest part.
Exodus 12:31 31 Then
he called for Moses and Aaron by night
and said
“Rise
go out from among my
people
both you and the children of Israel. And go
serve the Lord as you have
said.
YLT 31and he calleth for Moses and for Aaron by
night
and saith
`Rise
go out from the midst of my people
both ye and the
sons of Israel
and go
serve Jehovah according to your word;
And he called
for Moses and Aaron by night
.... Not that Pharaoh went in person
but he
sent his servants to call them; for they never saw his face more after he had
drove them from his presence; but now was fulfilled what Moses told him
that
his servants should come to him in a very suppliant manner
and entreat him and
his people to get away in all haste
Exodus 10:28. Where
Moses and Aaron now were is not certain
probably in the city
or suburbs of
it
where Pharaoh's palace was
for it is not likely that they were gone to
Goshen:
and said
rise
up; from their beds in which they now were
being midnight:
and get ye
forth from among my people
both ye and the children of Israel; even all of
them
without any exception of women or children as before; and without
limiting them to place or time
where they should go
and how long they should
stay
and without obliging them to promise to return:
and go
serve
the Lord
as ye have said; as they had entreated they might
and as
they had demanded in the name of the Lord that they should; to which now he
gave his consent
though he afterwards repented of it.
Exodus 12:32 32 Also take your flocks and
your herds
as you have said
and be gone; and bless me also.”
YLT 32both your flock and your herd take ye
as ye
have spoken
and go; then ye have blessed also me.'
Also take your
flocks and your herds
as ye have said
.... Which they had
insisted upon should go with them
but he had refused
but now he is willing
they should go with them:
and be gone; out of his
city and country in all haste:
and bless me
also; or pray for me
as the Targum of Onkelos; pray the Lord to
bestow a blessing upon me also
as I have done well by you in suffering you to
depart with your whole families
flocks
and herds. The Targum of Jonathan
is
"I desire nothing else of you
only pray for me
that I die not;'and so
Jarchi. As he found his firstborn
and the heir to his crown and kingdom
was
dead
he might justly fear it would be his case next
and perhaps very soon;
and therefore desires their prayers for him
that his life might be spared.
Exodus 12:33 33 And the Egyptians urged
the people
that they might send them out of the land in haste. For they said
“We shall all be dead.”
YLT 33And the Egyptians are urgent on the people
hasting to send them away out of the land
for they said
`We are all dead;'
And the
Egyptians were urgent upon the people
.... The people of
Israel; not using force
but strong entreaties
the most powerful arguments
and importunate language they were masters of:
that they might
send them out of the land in haste: this looks as if it was
the people about Pharaoh
his ministers and courtiers
they were pressing upon
to dismiss the Israelites at once
and to hasten their departure; or else Moses
and Aaron
and the elders of the people
to stir them up to a quick dispatch of
their affairs
that they might be soon rid of them; unless the sense is
that
they were very solicitous and earnest with the people
that they would get away
out of the land as fast as they could:
for they said
we be all dead men; for their firstborn
being all slain
they expected that they themselves
and the rest of their
families
would be struck with death next; and this they feared would be the
case in a very little time
if they did not depart:
for they had
sufficient reason to convince them
that it was purely on
their account
and because they had not leave to go out of the land
that all
the above judgments
and particularly the last
were inflicted on them.
Exodus 12:34 34 So the people took their
dough before it was leavened
having their kneading bowls bound up in their
clothes on their shoulders.
YLT 34and the people taketh up its dough before it
is fermented
their kneading-troughs [are] bound up in their garments on their
shoulder.
And the people
took their dough before it was leavened
.... They had that
evening mixed their flour with water
and made it into dough
but had put no
leaven into it; and the Egyptians being so very earnest to have them gone
they
stayed not to put any leaven into it:
but their kneadingtroughs
or rather "their
dough":
being bound up
in their clothes upon their shoulders; for it is not likely
that their troughs should be wrapped up in the skirts of their garments; but
their dough might
if their clothes were like the hykes of the Arabs now
as
Dr. ShawF26Travels
p. 224
225. Edit. 2. thinks they were
and
which are pretty much like the plaids of the Scotch
and which are large enough
for such a purpose; as even the veil which Ruth wore held six measures of
barley
3:15 and so these clothes of theirs
like
the Arabs' hykes
and the Scotch plaids
might be so made
that large lumps of
dough being bound up in them might be thrown over their shoulders
and so
carried by them when they journeyed.
Exodus 12:35 35 Now the children of Israel
had done according to the word of Moses
and they had asked from the Egyptians
articles of silver
articles of gold
and clothing.
YLT 35And the sons of Israel have done according to
the word of Moses
and they ask from the Egyptians vessels of silver and vessels
of gold
and garments;
And the
children of Israel did according to the word of Moses
.... Exodus 3:22.
and they
borrowed of the Egyptians jewels of silver
and jewels of gold
and raiment; or "they
asked"F1וישאלו "et
postulaverunt"
Pagninus
Montanus
Vatablus; "petierunt"
Junius & Tremellius
Piscator. them of the Egyptians to give them them
which they readily did to get rid of them; for upon their being urgent with the
Israelites to be gone in haste
they might reply
that they were not provided
with things suitable for a journey
and therefore requested such things of
them
which they at once freely consented to; See Gill on Exodus 3:22
Exodus 11:2
Exodus 11:3.
Exodus 12:36 36 And the Lord had given the
people favor in the sight of the Egyptians
so that they granted them what
they requested. Thus they plundered the Egyptians.
YLT 36and Jehovah hath given the grace of the
people in the eyes of the Egyptians
and they cause them to ask
and they spoil
the Egyptians.
And the Lord
gave the people favour in the sight of the Egyptians
.... Their
minds were disposed towards them
and their hearts were inclined to grant their
request
and did grant it:
so they lent
unto them: such things as they required; or "they gave unto them"F2וישאלום "ut petita darent"
Tigurine version
"ut dederint"
Junius & Tremellius
Piscator
Ainsworth
Cartwright. ; made presents of them freely to them; and so Josephus saysF3Antiqu.
l. 2. c. 14. sect. 6.
that they honoured them with gifts:
and they
spoiled the Egyptians; stripped them of their substance and riches
of their most
valuable things; in doing which they were in no wise criminal
since they did
it by the direction and authority of God
who has a right to dispose of all the
things in the world; and to take of them from one
and give to another
as he
pleases; nor was any injustice done to the Egyptians
who owed all this
and
perhaps abundantly more
to the Israelites
for the labour and service they had
served them in for many years; besides
they were the avowed enemies of Israel
and the Lord had now put himself at the head of the armies of Israel
and was
contending with them
and they with him
who should overcome; and this was
doing no other than what
acceding to the law of nations
is lawful to be done
in time of war; to spoil
plunder
and distress an enemy
in whatsoever way it
can be done. And thus the promise made to Abraham
that his posterity should
come out with great substance
was fulfilled
Genesis 15:14. This
circumstance is taken notice of by some Heathen writers
as ArtapanusF4Apud
Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. ; who says they borrowed many
cups of the Egyptians
and not a little raiment
besides a great quantity of
other treasure and riches; and so Ezekiel the tragedianF5Apud Euseb.
ib. c. 29. p. 443. speaks of a vast deal of gold and silver
raiment
and other
things
the Israelitish women had of the Egyptians at their departure
and who
relates the history of Moses and the above plagues very agreeably to the sacred
writings.
Exodus 12:37 37 Then the children of
Israel journeyed from Rameses to Succoth
about six hundred thousand men on
foot
besides children.
YLT 37And the sons of Israel journey from Rameses
to Succoth
about six hundred thousand men on foot
apart from infants;
And the
children of Israel journeyed from Rameses to Succoth
.... Rameses
was a place in Goshen
or rather the land of Goshen
from whence the country
was so called; See Gill on Genesis 47:11. The
Targum of Jonathan takes it to be Pelusium
or Sin
now called Tinah
formerly
the strength of Egypt
and which lay at the entrance of it
and says it was one
hundred and thirty miles to Succoth; and Jarchi says one hundred and twenty.
But the distance between these two places was not so great; for Succoth from Rameses
it is computed was eight milesF6See Bunting's Travels
p. 81. only.
The latter place is so called by anticipation; for it was now a desert
as
JosephusF7Ut supra
(antiqu. l. 2.) c. 15. sect. 1. says
which he
calls Latopolis
but had its name Succoth from the children of Israel pitching
their tents there; for the word signifies tents or tabernacles. The number of
the children of Israel when they came out of Egypt
were about six
hundred thousand on foot
that were men
besides children; and which is confirmed
by the account that ChaeremonF8Apud Joseph. contr. Apion
l. 1.
sect. 32. the Heathen gives
who makes the number of those drove out of Egypt
as he calls them
250
000; and says that when they came to Pelusium
they found
there 380
000 left there by Amenophis; which makes in all 630
000. And so Philo
the Jew saysF9De Vita Mosis
l. 1. p. 625.
they were above
600
000
besides old men
children
and women
that could not easily be
numbered; and the word "about" will admit of it
since it may be used
not to diminish
but to increase the number; and it is certain that in the
second year after they were come out of Egypt
their number was 600
550 without
the Levites
who were not numbered; and they that were numbered were such as
were twenty years old and upward
and able to go forth to war
Numbers 1:9 and
such were those here
as Jarchi observes; so that if there were 600
000 men of
twenty years old and upwards
able to bear arms
besides women
children
and
old men
it may well be thought that in all there were no less than near two
millions and a half; for
according to the ordinary proportion allowed in other
nations of four to one between the number of the whole people in a nation
and
those men fit to bear arms
that the number of the Israelites alone
of all
ages and sexes which went out of Egypt along with Moses
will amount to
2
400
000 soulsF10Bp. of Clogher's Chronology of the Hebrew Bible
p. 271. See Judah Leon's Relation of Memorable Things
&c. p. 2. ; which
was a prodigious increase of seventy persons in little more than two hundred
years
and a most marvellous thing it was
that in so large a number of persons
there was not one feeble among them
Psalm 105:37.
Exodus 12:38 38 A mixed multitude went up
with them also
and flocks and herds—a great deal of livestock.
YLT 38and a great rabble also hath gone up with
them
and flock and herd -- very much cattle.
And a mixed
multitude went up also with them
.... Some of these were
Egyptians
and some of other nations that had resided in Egypt
and who
on
various accounts
might choose to go along with the children of Israel; some
through intermarriages with them
being loath to part with their relations
see
Leviticus 20:10
others on account of religion
being proselytes of righteousness
and others
through worldly interest
the land of Egypt being by the plagues a most
desolate place; and such wonders being wrought for the children of Israel
they
saw they were a people that were the favourites of heaven
and judged it safest
and best and most for their interest to keep with them; the Targum of Jonathan
computes the number of those to be two hundred and forty myriads:
and flocks and
herds
even very much cattle; the greatest part of
which must be supposed to belong to the children of Israel
whose cattle were
not destroyed when those of the Egyptians were; and the rest might be the
cattle of such who feared and regarded the word of God
and took their cattle
into their houses at the time of the plague of hail
whereby they were
preserved; and which might be an inducement to them to take their herds and
their flocks
and go along with the children of Israel
see Exodus 9:20.
Exodus 12:39 39 And they baked unleavened
cakes of the dough which they had brought out of Egypt; for it was not
leavened
because they were driven out of Egypt and could not wait
nor had
they prepared provisions for themselves.
YLT 39And they bake with the dough which they have
brought out from Egypt unleavened cakes
for it hath not fermented; for they
have been cast out of Egypt
and have not been able to delay
and also
provision they have not made for themselves.
And they baked
unleavened cakes
.... While they were at Succoth; but since that was a desert place
where could they get ovens to bake them in? they might lay them upon coals
and
by frequent turning them bake them
or under hot ashes
under a pan covered
with hot embers and coals
on an hearth
in which way cakes and other things
are now baked with us in many places: of the quick way of dressing cakes in the
eastern countries; see Gill on Genesis 18:6 and
some render the word
"cakes under ashes"F11עגת "subcineritios panes"
V. L.
"subcineritia"
Samar
εγκρυφιας
Sept. so
Munster. which were made
of the dough
which they brought forth out of Egypt; for it was not leavened; of the manner
of their bringing it; see Gill on Exodus 12:34
and
the reason why it was not leavened follows:
because they
were thrust out of Egypt
and could not tarry: to leaven their dough
in such haste did they go out from thence. When they are said to be
"thrust out"
it is not to be understood of force and compulsion
used
or of any indecent and ill behaviour towards them; but of earnest
entreaties and urgent persuasions to depart; though this no doubt gave rise to
the stories told by JustinF12E Trogo
l. 36. c. 2.
TacitusF13Hist.
l. 5. c. 3. Manetho apud Joseph. contr. Apion
l. 1. c. 15. & Chaeremon
apud ib. c. 32. & Lysimachus apud ib. c. 34.
and others
that they were
drove and cast out of Egypt by force
because they were a filthy diseased
people
infected with the scab
itch
and leprosy; whereas there was not a
sick
unsound
infirm
and feeble person among them
as before observed:
neither had
they prepared for themselves any victual; they had their flocks
and their herds
out of which they could take for their use
and they had
dough
though unleavened and unbaked; but they had nothing ready dressed; what
remained of the passover lamb they were obliged to burn; they had nothing which
was got by hunting or fishing
as the wordF14צדת
"vox autem proprie significat aliquid venando captum"
Piscator. used
signifies; neither venison nor fish
of the latter of which there was great
plenty in Egypt.
Exodus 12:40 40 Now the sojourn of the
children of Israel who lived in Egypt[a] was
four hundred and thirty years.
YLT 40And the dwelling of the sons of Israel which
they have dwelt in Egypt [is] four hundred and thirty years;
Now the
sojourning of the children of Israel
who dwelt in Egypt
.... The
Septuagint version adds
"and in the land of Canaan"; and the
Samaritan version is
"the sojourning of the children of Israel
and of
their fathers
in the land of Canaan
and in the land of Egypt.'Agreeably to
which are both the Talmuds: in oneF15T. Hieros. Magillah
fol. 71.
4. of them the words are
"in Egypt and in all lands
'and in the otherF16T.
Bab. Megillah
fol. 9. 1.
"in Egypt
and in the rest of the lands;'and in
the same way Aben Ezra interprets the words. And certain it is
that Israel did
not dwell in Egypt four hundred and thirty years
and even not much more than
two hundred years; but then they and their fathers
Abraham
Isaac
and Jacob
dwelt so long in Mesopotamia
in Canaan
and in Egypt
in foreign countries
in
a land not theirs
as the phrase is
Genesis 15:13 where
the place of their sojourning
and the time of it
are given by way of
prophecy. The Jews reckon from the vision of God to Abraham between the pieces
to the birth of Isaac thirty years
so the Targum of Jonathan; but that cannot
be
though from his coming out of his own native place
Ur of the Chaldeans
to
the birth of Isaac
might be so many years
since he was seventy five years of
age when he came out of Haran
Genesis 12:4 and if
he stayed at Haran five years
as probably he did
then there were just thirty
from his coming out of Ur of the Chaldees to Isaac's birth
since he was born
when he was one hundred years old; and from the birth of Isaac to the birth of
Jacob was sixty years
Genesis 25:26 and
from thence to his going down to Egypt was one hundred and thirty
Genesis 47:9 and
from thence to the coming of Israel out of Egypt were two hundred and ten
years
as is generally computed
which make the exact sum of four hundred and
thirty years; of these See Gill on Acts 7:6
Galatians 3:17.
Exodus 12:41 41 And
it came to pass at the end of the four hundred and thirty years—on that very
same day—it came to pass that all the armies of the Lord went out from
the land of Egypt.
YLT 41and it cometh to pass
at the end of four
hundred and thirty years -- yea
it cometh to pass in this self-same day -- all
the hosts of Jehovah have gone out from the land of Egypt.
And it came to
pass at the end of four hundred and thirty years
.... As soon as
completed:
even the
selfsame day it came to pass
that all the hosts of the Lord went out from the
land of Egypt; which was the fifteenth of Nisan; and Jarchi says it was on the
fifteenth of Nisan that the decree was made known to Abraham between the
pieces
concerning the affliction of his posterity four hundred years in a land
not theirs; but this is not to be depended on; yet it looks as if at the close
of the four hundred and thirty years
from the date of them
exactly to a day
the children of Israel
the armies of the Lord
came out of Egypt in great
order: however
it seems certain by this that they all came out the same day
which was very wonderful that such a large number should be collected together
and that they should march out of the land on one and the same day; and it is
pretty plain it was in the daytime
and very likely in the midst of the day;
for they were not to stir out of their houses till morning
and then they had
what remained of the passover to burn
as well as many other things to do
it
is very probable
and some which they could not do; so that they did not go by
night
or by stealth
but openly at noon day; and the words will bear to be
rendered
"in the strength or body of the day"F18בעצם היזם הזה
"in corpore diei hujus"
Pagninus
Montanus; "in the body"
or "strength of that day"
Ainsworth.
when it is at its height
as
it is at noon; and so the Jews represent the Lord speaking after this mannerF19Pirke
Eliezer
c. 48. fol. 58. 2.
"If I bring out Israel by night
the
Egyptians will say
now he does his work after the manner of thieves; but
behold
I will bring them out in the midst of the day
in the strength of the
sun
as is said
"and it was in the selfsame day"
&c.'
Exodus 12:42 42 It is a night of
solemn observance to the Lord
for bringing them out of the land of Egypt. This is that night of the Lord
a solemn
observance for all the children of Israel throughout their generations.
YLT 42A night of watchings it [is] to Jehovah
to
bring them out from the land of Egypt; it [is] this night to Jehovah of
watchings to all the sons of Israel to their generations.
It is a night
to be much observed unto the Lord
.... Or "a night of
observations"F20ליל שמרים "nox observantiarum"
Munster
Fagius
Vatablus
so Drusius
Piscator
Cartwright
Ainsworth.
in which many things
are to be observed to the honour and glory of God
as done by him
wherein his
power
wisdom
goodness
truth and faithfulness
are displayed; partly by the
destruction of the Egyptian firstborn
and particularly
for bringing
them
the children of Israel:
out from the
land of Egypt: with the leave
and even pressing importunity of the Egyptians
and with so much wealth and riches
having found great favour in their sight
which was from the Lord:
this is that
night of the Lord to be much observed of all the children of Israel in their
generations in successive ages unto the coming of the Messiah
for the
reasons before given; and the selfsame night is worthy the remembrance of all
the spiritual Israel of God
of all true believers in Christ; for that very
night after Christ had ate the passover with his disciples
he was betrayed by
one of them; and to perpetuate the memory of this
and of his sufferings and
death
an ordinance is appointed to be observed until his second coming
see 1 Corinthians 11:23
and the ancient Jews themselves have had some notion of the appearance of the
Messiah at this time; for they not only expect his coming at the time of the
passover
and speak of their redemption by him in the month of Nisan
as before
observed on Exodus 12:14
but
of this very night
among the four observable things in it
the fourth they say
is
Moses shall go out of the midst of the wilderness
and the King Messiah out
of Rome; so it is said in the Jerusalem Targum on the place.
Exodus 12:43 43 And the Lord said to Moses
and Aaron
“This is the ordinance of the Passover: No foreigner shall
eat it.
YLT 43And Jehovah saith unto Moses and Aaron
`This
[is] a statute of the passover; Any son of a stranger doth not eat of it;
And the Lord
said unto Moses and Aaron
.... At the same time he acquainted them
with the above things:
this is the
ordinance of the passover; as before delivered
and these the laws and
rules
according to which it is to be observed
as now related
both with
respect to the lamb
and to the unleavened bread; and the following is an
account of the persons that were to partake of it:
there shall no
stranger eat thereof
one that is of another country
an entire Heathen
and
unacquainted with
and does not profess the Jewish religion
which was the
religion of God.
Exodus 12:44 44 But every man’s servant
who is bought for money
when you have circumcised him
then he may eat it.
YLT 44and any man's servant
the purchase of money
when thou hast circumcised him -- then he doth eat of it;
But every man's
servant that is bought for money
.... And so his own
property:
when thou hast
circumcised him; as such an one ought to be
according to the covenant of
circumcision given to Abraham
Genesis 17:13
though one should think not without his consent; wherefore care was to be taken
to purchase such servants as would be willing to conform to that rite
and
pains were to be taken with them to instruct them in it
and persuade them to
it; to which
when they had submitted
they had a right to eat the passover
but if they did not
it was not allowed:
then shall he
eat thereof; but not otherwise.
Exodus 12:45 45 A sojourner and a hired
servant shall not eat it.
YLT 45a settler or hired servant doth not eat of
it;
A foreigner and
an hired servant shall not eat thereof. One of another nation
and one that was only hired by the day
week
or year; as they were not obliged
to circumcision
so without it they had no right to eat of the passover
none
but such as became proselytes of righteousness.
Exodus 12:46 46 In one house it shall be
eaten; you shall not carry any of the flesh outside the house
nor shall you
break one of its bones.
YLT 46in one house it is eaten
thou dost not carry
out of the house [any] of the flesh without
and a bone ye do not break of it;
In one house
shall it be eaten
.... For though there might be more lambs than one eaten in a
house
where there were a sufficient number to eat them; and there might be
more societies than one in a house
provided they kept themselves distinct
and
were large enough each of them to eat up a lamb; yet one lamb might not be
eaten in different houses
a part of it in one house
and a part of it in
another; which may denote the unity of the general assembly and church of the
firstborn
and the distinct separate congregations of the saints
and the right
that each have to a whole Christ
who is not to be divided from his ministers
word
and ordinances; See Gill on 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.
Exodus 12:47 47 All the congregation of
Israel shall keep it.
YLT 47all the company of Israel do keep it.
All the
congregation of Israel shall keep it. The passover
and the
feast of unleavened bread only; for a Gentile was first to be circumcised
and
be joined to the congregation
and then partake of it
and not before.
Exodus 12:48 48 And when a stranger dwells
with you and wants to keep the Passover to the Lord
let all his
males be circumcised
and then let him come near and keep it; and he shall be
as a native of the land. For no uncircumcised person shall eat it.
YLT 48`And when a sojourner sojourneth with thee
and hath made a passover to Jehovah
every male of his [is] to be circumcised
and then he doth come near to keep it
and he hath been as a native of the
land
but any uncircumcised one doth not eat of it;
And when a
stranger shall sojourn with thee
Who by so doing became a
proselyte of the gate
he observing the commands of the sons of Noah:
and will keep
the passover of the Lord; is desirous of being admitted to that ordinance:
let all his
males be circumcised
and then let him come near
and keep it: first
himself
and then all his male children and male servants
and then
and not
till then
he might approach to this ordinance
and observe it; for by this
means he would become a proselyte of righteousness
and in all respects as an
Israelite
or son of Abraham
as it follows:
and he shall be
as one that is born in the land; a native and proper inhabitant of Canaan
enjoying all the privileges and immunities of such:
for no
uncircumcised person shall eat thereof; these laws and rules
concerning those persons that were to eat of the passover are such as were to
be observed in all successive generations
to the coming of Christ; and were
the rather necessary to be given now
because of the mixed multitude who now
came up with the children of Israel out of Egypt.
Exodus 12:49 49 One law shall be for the
native-born and for the stranger who dwells among you.”
YLT 49one law is to a native
and to a sojourner
who is sojourning in your midst.'
One law shall
be to him that is homeborn
.... A proper Israelite
one that is so by
descent:
and unto the
stranger that sojourneth among you; that becomes a proselyte
to the true religion; these were both bound by the same law
and obliged to
observe the same rites and ceremonies
and partook of the same ordinances
benefits
and privileges; this was a dawn of grace to the poor Gentiles
and
presignified what would be in Gospel times
when they should be fellow citizens
with the saints
and of the household of God
be fellow heirs of the same body
and partakers of the promises of Christ by the Gospel
Ephesians 2:19.
Exodus 12:50 50 Thus all the children of
Israel did; as the Lord
commanded Moses and Aaron
so they did.
YLT 50And all the sons of Israel do as Jehovah
commanded Moses and Aaron; so have they done.
Thus did all
the children of Israel
.... They slew a lamb
and roasted and ate it
with unleavened
bread
and bitter herbs
and took a bunch of hyssop
and dipped it in the
blood
and struck the lintel and the side posts of the doors of their houses:
this they did on the night of their deliverance out of Egypt:
as the Lord
commanded Moses and Aaron
so did they; being instructed by
them; which is an instance of their ready and cheerful obedience to the divine
will
which they were under great obligation to perform
from a grateful sense
of the wonderful mercy and favour they now were made partakers of.
Exodus 12:51 51 And it came to pass
on
that very same day
that the Lord brought the children of
Israel out of the land of Egypt according to their armies.
YLT 51And it cometh to pass in this self-same day
Jehovah hath brought out the sons of Israel from the land of Egypt
by their
hosts.
And it came to
pass the selfsame day
.... That the above ordinance was instituted and celebrated in
the night:
that the Lord
did bring the children of Israel out of the land of Egypt
by their armies; by their
several tribes
which were like so many armies
marching in large numbers
and
with great order and regularity; see Gill on Exodus 7:4.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 12:40
Samaritan Pentateuch and Septuagint read Egypt and Canaan.