Exodus 12:25-36

12:25 When you enter the land that the Lord will give to you, just as he said, you must observe ¹  this ceremony. 12:26 When your children ask you, ‘What does this ceremony mean to you?’ ²  – 12:27 then you will say, ‘It is the sacrifice ³  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁴  Egypt and delivered our households.’” The people bowed down low ⁵  to the ground, 12:28 and the Israelites went away and did exactly as the Lord had commanded Moses and Aaron. ⁶ 

The Deliverance from Egypt

12:29 ⁷ It happened ⁸  at midnight – the Lord attacked 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 prison, and all the firstborn of the cattle. 12:30 Pharaoh got up ⁹  in the night, ¹⁰  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ¹¹  in which there was not someone dead. 12:31 Pharaoh ¹²  summoned Moses and Aaron in the night and said, “Get up, get out ¹³  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ¹⁴  12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ¹⁵ 

12:33 The Egyptians were urging ¹⁶  the people on, in order to send them out of the land quickly, ¹⁷  for they were saying, “We are all dead!” 12:34 So the people took their dough before the yeast was added, ¹⁸  with their kneading troughs bound up in their clothing on their shoulders. 12:35 Now the Israelites had done ¹⁹  as Moses told them – they had requested from the Egyptians ²⁰  silver and gold items and clothing. 12:36 The Lord ²¹  gave the people favor ²²  in the sight of the Egyptians, and they gave them whatever they wanted, ²³  and so they plundered Egypt. ²⁴ 

[12:25]  ¹ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

[12:26]  ² tn Heb “what is this service to you?”

[12:27]  ³ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

[12:27]  ⁴ tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

[12:27]  ⁵ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

[12:28]  ⁴ tn Heb “went away and did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

[12:29]  ⁵ sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).

[12:29]  ⁶ tn The verse begins with the temporal indicator וַיְהִי (vayÿhi), often translated “and it came to pass.” Here it could be left untranslated: “In the middle of the night Yahweh attacked.” The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of “firstborn” in the rest of the verse, the merism (“from the firstborn of Pharaoh…to the firstborn of the captive”), and the mention of cattle.

[12:30]  ⁶ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ⁷ tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ⁸ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[12:31]  ⁷ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ⁸ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ⁹ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:32]  ⁸ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:33]  ⁹ tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.

[12:33]  ¹⁰ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.

[12:34]  ¹⁰ tn The imperfect tense after the adverb טֶרֶם (terem) is to be treated as a preterite: “before it was leavened,” or “before the yeast was added.” See GKC 314-15 §107.c.

[12:35]  ¹¹ tn The verbs “had done” and then “had asked” were accomplished prior to the present narrative (S. R. Driver, Exodus, 99). The verse begins with disjunctive word order to introduce the reminder of earlier background information.

[12:35]  ¹² tn Heb “from Egypt.” Here the Hebrew text uses the name of the country to represent the inhabitants (a figure known as metonymy).

[12:36]  ¹² tn The holy name (“Yahweh,” represented as “the Lord” in the translation) has the vav disjunctive with it. It may have the force: “Now it was Yahweh who gave the people favor….”

[12:36]  ¹³ sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

[12:36]  ¹⁴ tn The verb וַיַּשְׁאִלוּם (vayyash’ilum) is a Hiphil form that has the root שָׁאַל (sha’al), used earlier in Qal with the meaning “requested” (12:35). The verb here is frequently translated “and they lent them,” but lending does not fit the point. What they gave the Israelites were farewell gifts sought by demanding or asking for them. This may exemplify a “permissive” use of the Hiphil stem, in which “the Hiphil designates an action that is agreeable to the object and allowed by the subject” (B. T. Arnold and J. H. Choi, A Guide to Biblical Hebrew Syntax, 52).

[12:36]  ¹⁵ sn See B. Jacob, “The Gifts of the Egyptians; A Critical Commentary,” Journal of Reformed Judaism 27 (1980): 59-69.