Bible Study: Exodus 12

The Passover: God’s Redemption and Judgment

Israelite man in Ancient Egypt painting the lintel of his home red. Exodus 12 Generated with AI using Microsoft Designer

Introduction

Title

The Passover: God’s Redemption and Judgment.

Summary

Exodus 12 is a pivotal chapter in the book of Exodus and the whole Bible. It records the institution of the Passover, the final plague that struck the firstborn of Egypt, and the departure of the Israelites from their bondage. The chapter can be divided into four main sections:

• Verses 1–20: God gives Moses and Aaron the instructions for the Passover and the Feast of Unleavened Bread. The Passover is a memorial of God’s deliverance of Israel from the slavery and oppression of Pharaoh. The Feast of Unleavened Bread is a celebration of God’s holiness and purity, and a reminder of the haste and urgency with which Israel left Egypt. Both festivals are to be observed by Israel throughout their generations as a sign of their covenant relationship with God.
• Verses 21–28: Moses conveys God’s commands to the elders of Israel and instructs them to prepare the Passover lamb, to sprinkle its blood on the doorposts and lintel of their houses, and to eat it with unleavened bread and bitter herbs. He also warns them not to go out of their houses until morning, for the Lord will pass through the land of Egypt and strike the firstborn of every house that does not have the blood on the door. The people obey Moses and worship God for His salvation.
• Verses 29–36: At midnight, the Lord executes His judgment on Egypt and kills the firstborn of every house, from Pharaoh to the captive in the dungeon, and all the firstborn of the livestock. There is a great cry throughout the land of Egypt, for there is no house where there is not one dead. Pharaoh summons Moses and Aaron and orders them to leave Egypt with all the Israelites and their flocks and herds. He also asks them to bless him. The Egyptians urge the Israelites to leave quickly, for they fear that they will all die. The Israelites take their dough before it is leavened, their kneading bowls bound up in their clothes, and the silver and gold and clothing that they had asked from the Egyptians.
• Verses 37–51: The Israelites journey from Rameses to Succoth, about six hundred thousand men on foot, besides children. A mixed multitude also goes up with them, along with flocks and herds. They bake unleavened cakes of the dough that they brought out of Egypt, for they had no time to prepare food for themselves. The time that the Israelites lived in Egypt was four hundred and thirty years. On that very day, the Lord brought the Israelites out of the land of Egypt by their hosts. God also gives Moses and Aaron further regulations concerning the Passover, such as who can participate in it, how to treat the foreigner who wants to join it, and how to circumcise every male. All the Israelites do as the Lord commanded Moses and Aaron.

The chapter reveals God’s sovereignty, justice, mercy, and faithfulness in fulfilling His promises to Abraham, Isaac, and Jacob. It also foreshadows the greater redemption that God will accomplish through Jesus Christ, the Lamb of God who takes away the sin of the world. The Passover is a type and a prophecy of Christ’s death and resurrection, which inaugurates the new covenant and the new exodus for all who believe in Him. The chapter also shows the importance of obedience, faith, and worship in response to God’s grace and power.

Important verses and their explanation

There are many important verses in Exodus 12, but here are some of the most significant ones and their explanation:

• Verse 2: “This month shall be your beginning of months; it shall be the first month of the year to you.” This verse marks a new era for Israel, as they are about to be delivered from Egypt and become a nation under God. God changes their calendar to reflect their new identity and destiny. The month of Nisan (or Abib), which corresponds to March or April in our calendar, becomes the first month of the year for Israel. It is the month of the spring, the season of new life and hope.
• Verse 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.” This verse describes the crucial act of applying the blood of the lamb to the houses of the Israelites. The blood is a sign of the covenant and a protection from the wrath of God. It signifies that the Israelites belong to God and are spared from the judgment that falls on the Egyptians. The blood also points to the blood of Christ, which cleanses us from our sins and reconciles us to God. As the writer of Hebrews says, “without shedding of blood there is no remission” (Hebrews 9:22).
• Verse 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.” This verse explains the meaning and the effect of the blood on the doorposts. The blood is a sign for the Israelites, not for God, who knows who are His. The blood is a reminder of God’s grace and salvation, not a magic charm or a merit. When God sees the blood, He passes over the houses of the Israelites, not because He is blind or indifferent, but because He is faithful and merciful. He does not destroy the Israelites, not because they are innocent or righteous, but because they are covered by the blood of the lamb. The blood also foreshadows the blood of Christ, which makes us acceptable to God and delivers us from the wrath to come. As Paul says, “For indeed Christ, our Passover, was sacrificed for us” (1 Corinthians 5:7).

Commentary

Exodus 12 is a key chapter in the book of Exodus and the whole Bible, as it recounts the institution of the Passover and the exodus of the Israelites from Egypt. The chapter can be divided into four main sections: the instructions for the Passover (verses 1–20), the execution of the final plague and the departure from Egypt (verses 21–36), the journey from Rameses to Succoth (verses 37–39), and the regulations and observance of the Passover (verses 40–51).

The first section (verses 1–20) begins with God’s command to Moses and Aaron to make the month of Abib the first month of the year for the Israelites, marking a new beginning for them. God then instructs them to tell the Israelites to select a lamb without blemish for each household on the tenth day of the month, and to keep it until the fourteenth day, when they are to slaughter it at twilight. They are to take some of the blood and put it on the doorposts and the lintel of their houses, and to eat the flesh of the lamb roasted with unleavened bread and bitter herbs. They are to eat it in haste, with their clothes tucked into their belts, their sandals on their feet, and their staffs in their hands, ready to leave Egypt. God explains that He will pass through the land of Egypt that night and strike down every firstborn, both of humans and animals, and bring judgment on all the gods of Egypt. He says that the blood on the houses will be a sign for Him to pass over them and not destroy them. He also commands them to observe this day as a lasting ordinance for them and their descendants, and to celebrate the Feast of Unleavened Bread for seven days, removing all leaven from their houses.

The second section (verses 21–36) narrates how Moses summoned the elders of Israel and told them to follow God’s instructions for the Passover. He also told them that God will pass through the land and strike the Egyptians, but spare the Israelites. He instructed them to bow down and worship God for His deliverance. The Israelites did as they were told, and at midnight, the LORD struck down all the firstborn in Egypt, from Pharaoh’s son to the son of the prisoner, and all the firstborn of the livestock. There was a loud wailing throughout Egypt, as there was no house without someone dead. Pharaoh summoned Moses and Aaron and told them to leave Egypt with their people and their flocks and herds, and to bless him. The Egyptians also urged the Israelites to hurry and leave, for they feared that they would all die. The Israelites asked the Egyptians for articles of silver and gold and clothing, and the LORD made the Egyptians favorably disposed toward them, so they gave them what they asked for. Thus, the Israelites plundered the Egyptians.

The third section (verses 37–39) describes how the Israelites journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. A mixed multitude also went up with them, along with flocks and herds, a great number of livestock. They baked unleavened cakes of the dough they had brought out of Egypt, for it had not been leavened, because they were driven out of Egypt and could not wait, nor had they prepared any provisions for themselves.

The fourth section (verses 40–51) states that the time that the Israelites lived in Egypt was four hundred and thirty years, and that at the end of that period, all the LORD’s divisions left Egypt. It also declares that this was the night of the LORD’s vigil, to bring them out of Egypt, and that this same night is to be a night of vigil for the LORD for all the Israelites throughout their generations. It then gives further regulations and observance for the Passover, such as who can eat it and how it should be eaten. It specifies that no foreigner, hired worker, or uncircumcised person can eat it, but only those who belong to the covenant community of Israel, either by birth or by circumcision. It also stipulates that the lamb must be eaten inside one house, and that none of its bones must be broken. It warns that anyone who does not observe the Passover will be cut off from Israel. The chapter concludes with the Israelites doing as the LORD commanded Moses and Aaron.

This chapter reveals the main theme of redemption, as God saves and delivers His people from slavery and oppression in Egypt, by the blood of the Passover lamb, through the final plague and the exodus, for His covenant and worship. It also foreshadows the greater theme of redemption, as God saves and delivers His people from sin and death, by the blood of Christ, the Lamb of God, through His death and resurrection, for His new covenant and His eternal kingdom. The chapter shows the importance of obedience to God’s commands, as the Israelites follow God’s instructions for the Passover and the exodus, and experience His grace and mercy. It also shows the importance of faith in God’s promises, as the Israelites trust God’s word and oath to Abraham, Isaac, and Jacob, and inherit His land and blessing. The chapter demonstrates the power and the glory of God, as He judges the wicked and spares the righteous, and brings judgment on all the gods of Egypt. It also demonstrates the love and the compassion of God, as He remembers His covenant with His people, and acts according to His word and oath.

This chapter connects with the rest of the Bible in several ways, such as:

• It fulfills the prophecy given to Abraham in Genesis 15:13–161, that his descendants will be enslaved and oppressed for four hundred years in a foreign land, but that God will judge that nation and bring them out with great possessions.
• It establishes the Passover and the Feast of Unleavened Bread as lasting ordinances for Israel, which are later incorporated into the law of Moses and the calendar of feasts in Leviticus 232 and Numbers 28–293.
• It anticipates the future fulfillment of the Passover in the kingdom of God, as Jesus declares in Luke 22:15–164, that He has eagerly desired to eat the Passover with His disciples before He suffers, and that He will not eat it again until it finds fulfillment in the kingdom of God.
• It points to the person and the work of Christ, who is the Prophet like Moses, the Lamb of God, and the Savior of the world. Christ is the ultimate and perfect sacrifice for the sins of the world, who redeems and saves His people by His blood. Christ is the true and living bread that came down from heaven, who gives life to the world. Christ is the true and ultimate Deliverer, who liberates His people from sin and death, and leads them to the Promised Land.

Exegesis

Outline

I. The institution of the Passover and the Feast of Unleavened Bread (Exodus 12:1–20)

• A. The new calendar and the selection of the lamb (Exodus 12:1–6)
• B. The application of the blood and the eating of the lamb (Exodus 12:7–11)
• C. The promise of protection and deliverance (Exodus 12:12–13)
• D. The perpetual observance of the Passover and the Feast of Unleavened Bread (Exodus 12:14–20)

II. The obedience and worship of the Israelites (Exodus 12:21–28)

• A. The instruction of Moses to the elders of Israel (Exodus 12:21–23)
• B. The response of the people to the command of God (Exodus 12:24–28)

III. The execution of the final plague and the exodus of the Israelites (Exodus 12:29–42)

• A. The death of the firstborn in Egypt (Exodus 12:29–30)
• B. The expulsion of the Israelites from Egypt (Exodus 12:31–36)
• C. The departure of the Israelites from Rameses to Succoth (Exodus 12:37–39)
• D. The duration of the sojourn of the Israelites in Egypt (Exodus 12:40–42)

IV. The regulations concerning the Passover (Exodus 12:43–51)

• A. The exclusion of the foreigners, the hired servants, and the uncircumcised (Exodus 12:43–45, 48)
• B. The inclusion of the slaves, the sojourners, and the circumcised (Exodus 12:44, 48–49)
• C. The requirement of eating the lamb in one house and not breaking its bones (Exodus 12:46–47)
• D. The compliance of the Israelites to the ordinance of God (Exodus 12:50–51)

Exegesis

I. The institution of the Passover and the Feast of Unleavened Bread (Exodus 12:1–20)

This section introduces the two main festivals that commemorate God’s redemption of Israel from Egypt: the Passover and the Feast of Unleavened Bread. These festivals are not only historical events, but also theological symbols and prophetic types of God’s salvation in Christ.

• A. The new calendar and the selection of the lamb (Exodus 12:1–6)

God instructs Moses and Aaron to establish a new calendar for Israel, based on the month of their deliverance from Egypt. This month, later called Nisan or Abib, is the first month of the year for Israel. It corresponds to March or April in our calendar. It is the month of the spring, the season of new life and hope. God also commands each household of Israel to take a lamb on the tenth day of the month, and keep it until the fourteenth day. The lamb must be without blemish, a male of the first year, from the sheep or the goats. The lamb represents the sacrificial victim that will die in the place of the firstborn of Israel. The lamb must be flawless, as a symbol of God’s holiness and purity. The lamb must be male, as a sign of strength and leadership. The lamb must be young, as an indication of innocence and vitality.

• B. The application of the blood and the eating of the lamb (Exodus 12:7–11)

God instructs the Israelites to kill the lamb at twilight on the fourteenth day, and to apply some of its blood on the doorposts and the lintel of their houses. The blood is a sign of the covenant and a protection from the wrath of God. It signifies that the Israelites belong to God and are spared from the judgment that falls on the Egyptians. The blood also points to the blood of Christ, which cleanses us from our sins and reconciles us to God. God also instructs the Israelites to eat the flesh of the lamb, roasted with fire, with unleavened bread and bitter herbs. The eating of the lamb is a sign of fellowship and nourishment from God. It signifies that the Israelites receive the life and the benefits of the lamb. The eating of the lamb also points to the eating of Christ, who is the bread of life and the true food for our souls. The lamb must be roasted with fire, as a symbol of the suffering and the wrath that the lamb endures on behalf of the Israelites. The unleavened bread is a symbol of the haste and the urgency with which the Israelites leave Egypt. It also symbolizes the removal of sin and corruption from their lives. The bitter herbs are a symbol of the bitterness and the affliction that the Israelites experienced in Egypt. They also symbolize the repentance and the mourning for sin that the Israelites must have.

• C. The promise of protection and deliverance (Exodus 12:12–13)

God promises to pass through the land of Egypt on that night, and to strike all the firstborn in the land, both of man and beast. God also promises to execute judgment on all the gods of Egypt, showing His supremacy and sovereignty over them. God promises to pass over the houses of the Israelites, where He sees the blood on the door. God promises to spare the Israelites from the plague, and to deliver them from the bondage of Egypt. God’s promise is based on His grace and mercy, not on the merit or the worthiness of the Israelites. God’s promise is fulfilled by His power and faithfulness, not by the strength or the ability of the Israelites.

• D. The perpetual observance of the Passover and the Feast of Unleavened Bread (Exodus 12:14–20)

God instructs the Israelites to observe the Passover and the Feast of Unleavened Bread as a memorial and a statute throughout their generations. God commands the Israelites to celebrate the Passover on the fourteenth day of the first month, as a remembrance of the night when He delivered them from Egypt. God commands the Israelites to celebrate the Feast of Unleavened Bread for seven days, from the fifteenth to the twenty-first day of the first month, as a commemoration of the day when He brought them out of Egypt. God commands the Israelites to remove all leaven from their houses, and to eat only unleavened bread during the feast. God warns the Israelites that whoever eats leavened bread during the feast will be cut off from Israel. God also commands the Israelites to explain the meaning and the significance of the Passover and the Feast of Unleavened Bread to their children, as a way of teaching them the history and the theology of God’s redemption. God’s instructions are meant to ensure the continuity and the identity of Israel as His covenant people, and to prepare them for the fulfillment of His salvation in Christ.

II. The obedience and worship of the Israelites (Exodus 12:21–28)

This section describes the response of the Israelites to God’s commands regarding the Passover. It shows their faith and reverence for God, as well as their readiness to leave Egypt.

• A. The instruction of Moses to the elders of Israel (Exodus 12:21–23)

Moses conveys God’s commands to the elders of Israel, who represent the heads of the households. He instructs them to take a bunch of hyssop, dip it in the blood of the lamb that is in the basin, and strike the lintel and the two doorposts with the blood. He also warns them not to go out of their houses until morning, for the Lord will pass through the land of Egypt and strike the firstborn of every house that does not have the blood on the door. He assures them that the Lord will pass over the door and not allow the destroyer to come into their houses to strike them. The hyssop is a plant that was used for sprinkling blood or water in ceremonial purifications (Leviticus 14:4–7; Numbers 19:18; Psalm 51:7; Hebrews 9:19). It symbolizes the cleansing and the protection that the blood of the lamb provides. The basin is a container that holds the blood of the lamb. It symbolizes the source and the supply of the blood. The lintel and the two doorposts are the upper and the side frames of the door. They symbolize the entrance and the exit of the house. The striking of the blood on them is an act of obedience and faith, as well as a sign of identification and ownership. The staying inside the house is an act of trust and security, as well as a sign of separation and distinction.

• B. The response of the people to the command of God (Exodus 12:24–28)

The people obey the command of God through Moses and do as he instructed them. They also worship God for His salvation and His wonders. They also keep the ordinance of the Passover as a perpetual statute for them and their children. They also explain the meaning and the significance of the service to their children, when they ask about it. They tell them that it is the Passover sacrifice of the Lord, who passed over the houses of the Israelites in Egypt and delivered them from the Egyptians. The obedience of the people is a sign of their submission and gratitude to God. The worship of the people is a sign of their reverence and joy for God. The keeping of the ordinance is a sign of their loyalty and commitment to God. The explanation of the service is a sign of their instruction and testimony to their children.

III. The execution of the final plague and the exodus of the Israelites (Exodus 12:29–42)

This section narrates the fulfillment of God’s judgment on Egypt and His deliverance of Israel. It shows God’s sovereignty, justice, mercy, and faithfulness in accomplishing His purposes and His promises.

• A. The death of the firstborn in Egypt (Exodus 12:29–30)

At midnight, the Lord executes His judgment on Egypt and kills the firstborn of every house, from Pharaoh to the captive in the dungeon, and all the firstborn of the livestock. There is a great cry throughout the land of Egypt, for there is no house where there is not one dead. The midnight is the time of darkness and terror, when the Lord acts swiftly and decisively. The firstborn is the representative and the heir of the family, the most precious and the most privileged. The killing of the firstborn is the ultimate and the final plague, the climax and the culmination of God’s wrath. The great cry is the expression of grief and pain, the result and the consequence of God’s judgment. The universality of the death is the evidence of the severity and the certainty of God’s judgment.

• B. The expulsion of the Israelites from Egypt (Exodus 12:31–36)

Pharaoh summons Moses and Aaron and orders them to leave Egypt with all the Israelites and their flocks and herds. He also asks them to bless him. The Egyptians urge the Israelites to leave quickly, for they fear that they will all die. The Israelites take their dough before it is leavened, their kneading bowls bound up in their clothes, and the silver and gold and clothing that they had asked from the Egyptians. The expulsion of the Israelites from Egypt is the reversal and the fulfillment of God’s word to Pharaoh, who had refused to let them go. The blessing of Pharaoh is the irony and the humiliation of his pride, who had defied God and His people. The urgency of the Egyptians is the fear and the pressure of God’s power, who had plagued them and their gods. The plunder of the Israelites is the compensation and the fulfillment of God’s promise to Abraham, who had said that they would come out with great possessions (Genesis 15:14).

• C. The departure of the Israelites from Rameses to Succoth (Exodus 12:37–39)

The Israelites journey from Rameses to Succoth, about six hundred thousand men on foot, besides children. A mixed multitude also goes up with them, along with flocks and herds. They bake unleavened cakes of the dough that they brought out of Egypt, for they had no time to prepare food for themselves. The departure of the Israelites from Egypt is the exodus and the liberation of God’s people, who had been enslaved and oppressed for four hundred years. The number of the Israelites is the multiplication and the fulfillment of God’s promise to Abraham, who had said that his descendants would be as the stars of heaven (Genesis 15:5). The mixed multitude is the inclusion and the witness of God’s grace, who had extended His salvation to the Gentiles who joined the Israelites. The unleavened cakes are the reminder and the symbol of God’s holiness and haste, who had called His people to be separate and ready.

• D. The duration of the sojourn of the Israelites in Egypt (Exodus 12:40–42)

The time that the Israelites lived in Egypt was four hundred and thirty years. On that very day, the Lord brought the Israelites out of the land of Egypt by their hosts. God also watches over the Israelites on the night of their exodus, and makes it a night of solemn observance for them throughout their generations. The duration of the sojourn of the Israelites in Egypt is the confirmation and the fulfillment of God’s word to Abraham, who had said that his descendants would be strangers in a land that is not theirs, and that they would be afflicted for four hundred years (Genesis 15:13). The precision of the day is the demonstration and the verification of God’s timing and plan, who had ordained and orchestrated the events of history. The watchfulness of God is the protection and the guidance of His presence, who had led and delivered His people. The solemnity of the night is the commemoration and the celebration of God’s redemption, who had saved and redeemed His people.

IV. The regulations concerning the Passover (Exodus 12:43–51)

This section gives some additional regulations concerning the Passover, especially regarding who can participate in it and how it should be eaten. It also records the compliance of the Israelites to the ordinance of God.

• A. The exclusion of the foreigners, the hired servants, and the uncircumcised (Exodus 12:43–45, 48)

God instructs Moses and Aaron that no foreigner, no hired servant, and no uncircumcised person shall eat the Passover. The foreigner is someone who does not belong to the covenant community of Israel, and who worships other gods. The hired servant is someone who works for wages, and who does not have a permanent or a personal relationship with the household. The uncircumcised person is someone who has not received the sign of the covenant, and who has not been consecrated to God. The exclusion of these categories of people is based on the principle of separation and distinction, as well as the principle of covenant and commitment. The Passover is not a common or a casual meal, but a sacred and a solemn service. It is not open to anyone or everyone, but only to those who belong to God and His people.

• B. The inclusion of the slaves, the sojourners, and the circumcised (Exodus 12:44, 48–49)

God instructs Moses and Aaron that every slave who is bought for money, every sojourner who dwells among the Israelites, and every male who is circumcised may eat the Passover. The slave is someone who is owned by a master, and who has a permanent and a personal relationship with the household. The sojourner is someone who lives temporarily or permanently among the Israelites, and who renounces other gods and worships the true God. The circumcised person is someone who has received the sign of the covenant, and who has been consecrated to God. The inclusion of these categories of people is based on the principle of grace and mercy, as well as the principle of faith and obedience. The Passover is not a restrictive or a exclusive meal, but a generous and a inclusive service. It is open to anyone and everyone who belongs to God and His people.

• C. The requirement of eating the lamb in one house and not breaking its bones (Exodus 12:46–47)

God instructs Moses and Aaron that the lamb shall be eaten in one house, and that none of its flesh shall be taken outside the house. God also instructs them that none of its bones shall be broken. The requirement of eating the lamb in one house is based on the principle of unity and fellowship, as well as the principle of protection and security. The lamb is not to be divided or dispersed, but to be shared and enjoyed by the whole household. The lamb is not to be exposed or endangered, but to be kept and guarded by the blood on the door. The requirement of not breaking its bones is based on the principle of respect and reverence, as well as the principle of prophecy and fulfillment. The lamb is not to be mutilated or marred, but to be treated with dignity and honor. The lamb is not to be altered or modified, but to be preserved and completed as a type and a shadow of Christ, the Lamb of God, whose bones were not broken on the cross (John 19:36; Psalm 34:20).

• D. The compliance of the Israelites to the ordinance of God (Exodus 12:50–51)

The Israelites do as the Lord commanded Moses and Aaron. They obey the ordinance of God regarding the Passover and the Feast of Unleavened Bread. They also experience the fulfillment of God’s promise and power, as He brings them out of the land of Egypt by their hosts, on the very day that He had appointed. The compliance of the Israelites is a sign of their submission and gratitude to God. The obedience of the Israelites is a sign of their loyalty and commitment to God. The deliverance of the Israelites is a sign of God’s sovereignty and faithfulness to His people.

Background and Context

Historical-cultural background

The historical and cultural background of the passage is the context of the oppression and the liberation of the Israelites in Egypt. According to the biblical chronology, the Exodus took place around the 15th century BCE, during the New Kingdom period of Egypt. The Pharaoh who ruled at that time is not explicitly named in the Bible, but some scholars have suggested that he was either Thutmose III or Amenhotep II, both of whom were powerful and aggressive rulers who expanded Egypt’s empire and wealth. The Israelites were a minority group of Semitic origin who lived in the region of Goshen, in the eastern Nile delta. They were descendants of Jacob, who had migrated to Egypt with his family during the famine, and who had been favored by Joseph, the vizier of Pharaoh. However, after Joseph’s death, a new Pharaoh arose who did not know Joseph, and who feared the growing population and influence of the Israelites. He enslaved them and made their lives bitter with hard labor. He also ordered the killing of all the male infants of the Israelites, in an attempt to reduce their numbers and prevent their rebellion. God heard the cry of the Israelites and remembered His covenant with Abraham, Isaac, and Jacob. He raised up Moses, an Israelite who had been adopted by Pharaoh’s daughter, and who had fled to Midian after killing an Egyptian. God appeared to Moses in a burning bush and commissioned him to go to Pharaoh and demand the release of the Israelites. God also revealed His name to Moses as YHWH, the personal and covenantal name of the God of Israel. Moses, along with his brother Aaron, confronted Pharaoh and performed signs and wonders to prove God’s authority and power. However, Pharaoh hardened his heart and refused to let the Israelites go. God then sent ten plagues upon Egypt, each one targeting a specific aspect of Egypt’s natural, social, or religious life, and each one demonstrating God’s superiority over the gods of Egypt. The tenth and final plague was the death of the firstborn, which affected every house in Egypt, except for those of the Israelites who had applied the blood of the lamb on their doorposts. This was the Passover, the night when God passed over the houses of the Israelites and delivered them from the bondage of Egypt.

The historical and cultural background influences the language and the meaning of the passage in several ways. For example:

• The passage uses terms and concepts that are familiar to the ancient Near Eastern culture, such as the lamb, the blood, the door, the unleavened bread, the bitter herbs, the firstborn, the gods, etc. These terms and concepts have symbolic and theological significance, as they relate to the themes of sacrifice, covenant, protection, deliverance, purity, affliction, judgment, redemption, etc.
• The passage also uses terms and concepts that are specific to the Egyptian culture, such as the month of Abib, the hyssop, the basin, the destroyer, the mixed multitude, etc. These terms and concepts have historical and contextual significance, as they relate to the events and the experiences of the Exodus, and as they contrast or compare with the Egyptian beliefs and practices.
• The passage also uses terms and concepts that are distinctive to the Israelite culture, such as the name of YHWH, the Passover, the Feast of Unleavened Bread, the circumcision, the ordinance, etc. These terms and concepts have identity and covenantal significance, as they relate to the revelation and the relationship of God with His people, and as they establish the laws and the rituals that define and regulate their worship and their conduct.

The social norms and practices that this chapter highlights about the time period it was written in are mainly related to the religious and the political aspects of the ancient Near Eastern and the Egyptian societies. Some of these norms and practices are:

• The worship of multiple gods, who were associated with various natural phenomena, human activities, or social institutions. The Egyptians had a complex and elaborate pantheon of gods, who were represented by animals, humans, or hybrid forms. The Israelites were monotheists, who worshiped only one God, who was transcendent and invisible, and who had no image or likeness.
• The practice of animal sacrifice, which was a common way of expressing devotion, gratitude, or petition to the gods. The animals that were sacrificed were usually domesticated animals, such as sheep, goats, cattle, etc. The blood of the animals was considered sacred and powerful, and it was sprinkled or poured on the altar, the door, or the person. The flesh of the animals was usually eaten by the worshipers, as a sign of fellowship and nourishment from the gods.
• The institution of kingship, which was a dominant and authoritative form of political and social organization. The kings were considered to be representatives or even incarnations of the gods, and they had absolute power and control over their subjects. The kings were also responsible for maintaining the order and the prosperity of their realms, and for defending them from their enemies. The Israelites had no king at that time, but they recognized God as their King, and they followed His commands and guidance.

The extra-biblical sources shed light on this chapter’s context by providing archaeological, historical, and literary evidence that corroborates or complements the biblical account. Some of these sources are:

• The Egyptian sources, such as the inscriptions, the monuments, the papyri, the art, etc., that reveal the names, the dates, the events, the beliefs, and the practices of the Egyptian culture and history. For example, the Merneptah Stele, which mentions Israel as a people group in Canaan in the late 13th century BCE, or the Ipuwer Papyrus, which describes a series of calamities that resemble some of the plagues in Exodus.
• The Mesopotamian sources, such as the cuneiform tablets, the laws, the myths, the epics, etc., that reflect the language, the literature, the religion, and the society of the ancient Near Eastern culture and history. For example, the Code of Hammurabi, which contains laws and regulations that are similar or different from those in the Torah, or the Epic of Gilgamesh, which contains stories and themes that are parallel or contrasted with those in the Bible.
• The Israelite sources, such as the Dead Sea Scrolls, the Mishnah, the Talmud, the Midrash, etc., that interpret, comment, or expand on the biblical text and tradition. For example, the Pesher on Exodus, which applies the Exodus story to the situation of the Qumran community, or the Haggadah, which retells and celebrates the Exodus story during the Passover meal.

Characters, actions, and motivations

• The LORD: He is the God of Israel, who reveals Himself as YHWH, the personal and covenantal name of God. He is the main actor and initiator of the Exodus, who delivers His people from the bondage of Egypt by His power and grace. He is also the lawgiver and the teacher of His people, who instructs them how to observe the Passover and the Feast of Unleavened Bread as a memorial and a statute. He is the judge and the destroyer of the Egyptians, who executes His wrath and justice on them by killing their firstborn and their gods. He is the protector and the guide of His people, who watches over them and leads them out of Egypt by their hosts. His actions are motivated by His faithfulness to His promises, His love for His people, His holiness and righteousness, and His glory and sovereignty.
• Moses: He is the leader and the prophet of Israel, who is commissioned by God to confront Pharaoh and demand the release of the Israelites. He is also the mediator and the intercessor of Israel, who conveys God’s commands and promises to the people, and who prays for them before God. He is also the servant and the follower of God, who obeys God’s instructions and performs God’s signs and wonders. His actions are motivated by his obedience and faith in God, his compassion and concern for his people, and his humility and meekness before God and men.
• Aaron: He is the brother and the spokesman of Moses, who accompanies him to Pharaoh and to the elders of Israel. He is also the priest and the representative of Israel, who participates in the performance of God’s signs and wonders, and who sprinkles the blood of the lamb on the altar. He is also the helper and the supporter of Moses, who assists him in his leadership and ministry. His actions are motivated by his loyalty and respect for Moses, his reverence and worship for God, and his service and responsibility for his people.
• The Israelites: They are the people and the nation of God, who are descendants of Abraham, Isaac, and Jacob. They are the slaves and the oppressed of Egypt, who suffer under the tyranny and cruelty of Pharaoh. They are also the recipients and the beneficiaries of God’s salvation, who experience God’s deliverance and redemption from Egypt. They are also the worshipers and the followers of God, who obey God’s commands and observe God’s festivals. Their actions are motivated by their trust and gratitude in God, their joy and reverence for God, and their loyalty and commitment to God.
• Pharaoh: He is the king and the ruler of Egypt, who is considered to be a god and a son of the sun god Ra. He is the oppressor and the enemy of Israel, who enslaves them and tries to exterminate them. He is also the rebel and the adversary of God, who hardens his heart and refuses to acknowledge God’s authority and power. He is also the victim and the loser of God’s judgment, who suffers God’s plagues and loses his firstborn and his army. His actions are motivated by his pride and arrogance, his fear and stubbornness, and his ignorance and defiance.
• The Egyptians: They are the people and the nation of Egypt, who worship many gods and goddesses. They are the masters and the exploiters of Israel, who benefit from their labor and mistreat them. They are also the witnesses and the sufferers of God’s plagues, who see God’s signs and wonders and endure God’s wrath and justice. They are also the donors and the plunderers of Israel, who give them their silver and gold and clothing, but also pursue them and attack them. Their actions are motivated by their greed and cruelty, their terror and desperation, and their hatred and hostility.

Locations in the passage

• Egypt: It is the land and the empire where the Israelites lived as slaves and where the Exodus took place. It is located in the northeast corner of Africa, along the Nile river. It is one of the oldest and most powerful civilizations in the ancient world, known for its pyramids, temples, hieroglyphs, and pharaohs. It is also the land of idolatry and oppression, where many gods and goddesses were worshiped and where the Israelites were persecuted and afflicted. Egypt has a significant role and influence in the Bible, both positively and negatively. It is the place where Abraham, Joseph, Moses, and Jesus found refuge and protection at some point in their lives. It is also the place where God manifested His power and glory by delivering His people from its bondage. It is also the place that represents the world and its temptations, from which God calls His people to come out and be separate.
• Rameses: It is the city and the district where the Israelites lived and worked in Egypt. It is located in the eastern Nile delta, near the border of Canaan. It is also the name of several pharaohs who ruled Egypt during the New Kingdom period, such as Rameses I, Rameses II, and Rameses III. Rameses is the place where the Israelites were oppressed and enslaved by the Egyptians, who forced them to build store cities and supply cities for Pharaoh. It is also the place where the Israelites started their journey out of Egypt, after the Passover and the final plague. Rameses is a symbol of the bondage and the misery of the Israelites in Egypt, as well as the beginning and the end of their Exodus.
• Succoth: It is the first stop and the first campsite of the Israelites after they left Egypt. It is located in the eastern Nile delta, near the border of Canaan. It is also the name of a Canaanite city that was later conquered by the Israelites, located east of the Jordan river, near the Jabbok river. Succoth is the place where the Israelites celebrated their freedom and their deliverance from Egypt, as well as their first step towards the Promised Land. It is also the place where Jacob built booths for his livestock, after he returned from Paddan Aram, and where he erected an altar and called it El-Elohe-Israel (Genesis 33:17–20). Succoth is a symbol of the transition and the provision of the Israelites in the wilderness, as well as the faithfulness and the presence of God with His people.

Themes and topics

Main themes or sub-themes

Deliverance: The passage shows how God delivers His people from the bondage and the judgment of Egypt by His power and grace. He provides a way of escape and protection for the Israelites through the blood of the lamb, and He executes His wrath and justice on the Egyptians through the death of the firstborn. The theme of deliverance is also connected to the themes of salvation, redemption, and exodus, which are all aspects of God’s saving work for His people. Some verses that illustrate this theme are:

• Exodus 12:13: “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.”
• Exodus 12:23: “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.”
• Exodus 12:27: “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.”
• Exodus 12:51: “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.”

Obedience to Divine Commands: The passage shows how the Israelites obey God’s commands regarding the Passover and the Feast of Unleavened Bread, as well as their departure from Egypt. They follow God’s instructions and regulations faithfully and meticulously, as a sign of their submission and gratitude to God. The theme of obedience to divine commands is also connected to the themes of covenant, law, and worship, which are all aspects of God’s relationship with His people. Some verses that illustrate this theme are:

• Exodus 12:24: “And you shall observe this thing as an ordinance for you and your sons forever.”
• Exodus 12:28: “Then the children of Israel went away and did so; just as the LORD had commanded Moses and Aaron, so they did.”
• Exodus 12:35: “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.”
• Exodus 12:50: “Thus all the children of Israel did; as the LORD commanded Moses and Aaron, so they did.”

The Importance of Tradition: The passage shows how God instructs the Israelites to observe the Passover and the Feast of Unleavened Bread as a memorial and a statute throughout their generations. He commands them to remember and to teach their children the meaning and the significance of these festivals, as a way of preserving and transmitting their history and their theology. The theme of the importance of tradition is also connected to the themes of memory, identity, and instruction, which are all aspects of God’s purpose for His people. Some verses that illustrate this theme are:

• Exodus 12:14: “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.”
• Exodus 12:26–27: “And it shall be, when your children say to you, ‘What do you mean by this service?’ 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.”
• Exodus 12:42: “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.”

Main argument of the passage

The main argument of the passage is that God is the sovereign and faithful Savior of His people, who delivers them from the bondage and the judgment of Egypt by His power and grace, and who establishes a covenant relationship with them based on His commands and His promises. The purpose of the argument is to demonstrate God’s supremacy and sovereignty over the gods and the rulers of Egypt, to reveal God’s grace and mercy towards the Israelites, and to call for the Israelites’ obedience and worship to God.

Author’s intended meaning

The meaning of the passage as the original author would have intended and what the original hearers would have understood is that God is the God of history and redemption, who acts on behalf of His people and fulfills His promises to them. The passage is a historical and theological account of the Exodus, the foundational event of the Israelite identity and faith. The passage is also a liturgical and instructional guide for the observance of the Passover and the Feast of Unleavened Bread, the central festivals of the Israelite worship and tradition. The passage is also a prophetic and typological anticipation of the greater deliverance and redemption that God will accomplish through Jesus Christ, the Lamb of God who takes away the sin of the world.

This passage was included in the book to

• To record the historical and theological significance of the Exodus, the foundational event of the Israelite identity and faith, and the paradigm of God’s saving acts in history.
• To establish the legal and liturgical regulations for the observance of the Passover and the Feast of Unleavened Bread, the central festivals of the Israelite worship and tradition, and the perpetual reminders of God’s redemption and covenant.
• To anticipate the prophetic and typological fulfillment of the Exodus and the Passover in the person and work of Jesus Christ, the Lamb of God who takes away the sin of the world, and the mediator of the new covenant in His blood.

Echos and clarifications

• The connection of this passage with Genesis 15, where God makes a covenant with Abraham and foretells his descendants’ sojourn and affliction in Egypt, as well as their deliverance and possession of the Promised Land.
• The connection of this passage with Exodus 4–11, where God calls and commissions Moses and Aaron to confront Pharaoh and demand the release of the Israelites, and where God sends nine plagues upon Egypt, each one demonstrating His power and judgment over the gods of Egypt.
• The connection of this passage with Exodus 13–15, where God leads the Israelites out of Egypt by a pillar of cloud and fire, and where God parts the Red Sea and drowns the Egyptian army, completing His deliverance and redemption of His people.
• The connection of this passage with Leviticus 23 and Numbers 9, where God gives further instructions and regulations for the observance of the Passover and the Feast of Unleavened Bread, as well as provisions for those who were unable to celebrate them at the appointed time.
• The connection of this passage with Deuteronomy 16, where Moses repeats and reinforces the commands and the significance of the Passover and the Feast of Unleavened Bread, as well as other festivals, before the Israelites enter the Promised Land.
• The connection of this passage with Joshua 5, where the Israelites celebrate the Passover in the Promised Land for the first time, after they had been circumcised and the manna had ceased.
• The connection of this passage with 2 Chronicles 30 and 35, where Hezekiah and Josiah, two of the most godly kings of Judah, restore the observance of the Passover and the Feast of Unleavened Bread, after a long period of neglect and apostasy.
• The connection of this passage with Ezra 6, where the returned exiles celebrate the Passover and the Feast of Unleavened Bread, after they had rebuilt the temple and the walls of Jerusalem.
• The connection of this passage with Psalm 78 and 105, where the psalmists recount and praise God for His mighty deeds in the Exodus and the Passover, as well as other events in Israel’s history.
• The connection of this passage with Isaiah 53 and John 1, where the prophets Isaiah and John identify Jesus as the suffering servant and the Lamb of God, who bears the sins and the iniquities of His people, and who provides the ultimate atonement and salvation for them.
• The connection of this passage with Matthew 26, Mark 14, Luke 22, and John 13, where the evangelists narrate the last supper of Jesus and His disciples, where He institutes the Lord’s Supper as the new covenant in His blood, and where He fulfills the meaning and the significance of the Passover and the Exodus.
• The connection of this passage with 1 Corinthians 5 and 11, where the apostle Paul applies the imagery and the implications of the Passover and the Feast of Unleavened Bread to the Christian life and worship, and where he gives instructions and warnings for the proper observance of the Lord’s Supper.
• The connection of this passage with Hebrews 9 and 10, where the author of Hebrews compares and contrasts the old and the new covenants, and where he shows the superiority and the sufficiency of the sacrifice and the priesthood of Jesus Christ, the true and the perfect Passover Lamb.
• The connection of this passage with Revelation 5 and 15, where the apostle John sees a vision of the heavenly worship, where Jesus is praised and adored as the Lamb who was slain, and who has redeemed people from every tribe and tongue and nation, and where the song of Moses and the Lamb is sung by the victorious saints.

This passage alludes or echoes and clarifies earlier passages in several ways. For example:

• It alludes to the promise of God to Abraham in Genesis 15:13–14, where God foretold that his descendants would be strangers and afflicted in a foreign land for four hundred years, but that God would judge that nation and bring them out with great possessions. This passage clarifies the fulfillment of that promise in the Exodus and the Passover, where God delivered the Israelites from the bondage and the judgment of Egypt, and where the Israelites plundered the Egyptians and came out with great possessions.
• It alludes to the call of Moses in Exodus 3:7–10, where God revealed His name as YHWH, the God of Abraham, Isaac, and Jacob, and where God expressed His compassion and concern for the Israelites, and His intention to deliver them from Egypt and to bring them to the Promised Land. This passage clarifies the manifestation of that name and that intention in the Exodus and the Passover, where God demonstrated His power and His faithfulness to His people, and where God initiated His covenant and His relationship with them.
• It alludes to the signs and wonders that God performed through Moses and Aaron in Exodus 4–11, where God challenged and humiliated the gods and the rulers of Egypt, and where God displayed His sovereignty and His judgment over them. This passage clarifies the climax and the culmination of those signs and wonders in the Exodus and the Passover, where God executed His final and decisive plague on the firstborn of Egypt and their gods, and where God distinguished and protected His people by the blood of the lamb.

This passage is echoed or developed in later passages in several ways. For example: — It is echoed in the crossing of the Red Sea in Exodus 14, where God completed His deliverance and redemption of the Israelites, and where He destroyed the Egyptian army and their chariots, and where the Israelites sang a song of praise and thanksgiving to God for His salvation and His wonders. — It is developed in the giving of the law and the tabernacle in Exodus 19–40, where God established His covenant and His dwelling with the Israelites, and where He gave them His commands and His statutes, including the regulations and the rituals for the Passover and the Feast of Unleavened Bread, and where He appointed the priests and the Levites to minister and to serve Him and His people. — It is echoed in the celebration of the Passover and the Feast of Unleavened Bread in various occasions and generations in Israel’s history, such as in Joshua 5, 2 Chronicles 30 and 35, Ezra 6, and the Gospels, where the Israelites remembered and rejoiced in God’s deliverance and redemption, and where they renewed and reaffirmed their covenant and their commitment to God. — It is developed in the fulfillment of the Passover and the Exodus in the person and work of Jesus Christ, as revealed and explained in the New Testament, especially in the Gospels, the Epistles, and the Revelation, where Jesus is identified and proclaimed as the Lamb of God who takes away the sin of the world, and who inaugurates the new covenant in His blood, and where His followers are called and invited to partake of His sacrifice and to share in His salvation.

Phrases used elsewhere

• The phrase “I will pass through” is used in Exodus 11:4, where God announces the final plague to Pharaoh through Moses: “Then Moses said, ‘Thus says the LORD: “About midnight I will go out into the midst of Egypt;”’” (NKJV).
• The phrase “I will strike down” is used in Exodus 9:15, where God warns Pharaoh of His power and judgment: “Now if I had stretched out My hand and struck you and your people with pestilence, then you would have been cut off from the earth.” (NKJV).
• The phrase “I will bring judgment” is used in Exodus 6:6, where God promises to deliver the Israelites from Egypt: “Therefore say to the children of Israel: ‘I am the LORD; I will bring you out from under the burdens of the Egyptians, I will rescue you from their bondage, and I will redeem you with an outstretched arm and with great judgments.” (NKJV).
• The phrase “I am the LORD” is used frequently in the book of Exodus, especially in chapters 6–12, where God reveals His name and His character to Moses, to the Israelites, and to the Egyptians. For example, in Exodus 6:2–3, God says to Moses: “And God spoke to Moses and said to him: ‘I am the LORD. I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by My name LORD I was not known to them.’” (NKJV).
• The phrase “the blood will be a sign” is used in Exodus 7:17, where God turns the water of the Nile into blood, as the first plague on Egypt: “Thus says the LORD: “By this you shall know that I am the LORD. Behold, I will strike the waters which are in the river with the rod that is in my hand, and they shall be turned to blood.” (NKJV).
• The phrase “I will pass over” is used in Isaiah 31:5, where God promises to protect Jerusalem from the Assyrians: “Like birds flying about, So will the LORD of hosts defend Jerusalem. Defending, He will also deliver it; Passing over, He will preserve it.” (NKJV).
• The phrase “a lasting ordinance” is used in Exodus 27:21, where God instructs Aaron and his sons to keep the lamps burning in the tabernacle: “In the tabernacle of meeting, outside the veil which is before the Testimony, Aaron and his sons shall tend it from evening until morning before the LORD. It shall be a statute forever to their generations on behalf of the children of Israel.” (NKJV).

Names of God used in this passage

There are two names for God that are used in this passage: LORD and God. The name LORD is the English translation of the Hebrew name YHWH, which is the personal and covenantal name of God, revealed to Moses in Exodus 3:14. The name God is the English translation of the Hebrew name Elohim, which is the generic and plural name of God, used to describe His power and majesty. These names communicate different aspects of God’s nature and attributes, such as His self-existence, His sovereignty, His faithfulness, His holiness, His justice, and His grace. This passage is not the first use of these names, as they appear earlier in the book of Genesis and throughout the book of Exodus. However, this passage is the first use of the name LORD in connection with the Passover, as God declares that He is the LORD who passes over the houses of the Israelites and delivers them from the Egyptians.

Key terms

• The key terms for Exodus 12 are: LORD, Passover, lamb, blood, firstborn, unleavened bread, and exodus. These words are key words because they convey the main themes and topics of the passage, and they impact the meaning and interpretation of the passage in significant ways. Some explanations for these words are:
• LORD: This is the name of God that is translated from the Hebrew name YHWH, which is the personal and covenantal name of God, revealed to Moses in Exodus 3:14. This name expresses God’s self-existence, sovereignty, faithfulness, and holiness. It also distinguishes God from the gods of Egypt and other nations, and establishes His relationship with His people Israel. This name is used 31 times in Exodus 12, indicating God’s central role and authority in the events and instructions of the passage.
• Passover: This is the name of the festival that commemorates God’s deliverance of the Israelites from the final plague of the death of the firstborn in Egypt. The name comes from the verb “to pass over”, which describes God’s action of sparing the Israelites who had applied the blood of the lamb on their doorposts, while striking the Egyptians who had not. The name also implies God’s grace and mercy, as well as His judgment and justice. This name is used 12 times in Exodus 12, indicating the importance and significance of the festival for the Israelites.
• Lamb: This is the name of the animal that was to be sacrificed by each household of the Israelites on the fourteenth day of the first month, as part of the Passover ritual. The lamb had to be without blemish, a male of the first year, and taken from the sheep or the goats. The lamb symbolizes the innocence, the purity, and the substitution of the sacrifice, as well as the provision and the protection of God. The lamb also foreshadows the sacrifice of Jesus Christ, the Lamb of God, who takes away the sin of the world (John 1:29). The word “lamb” is used 5 times in Exodus 12, but the word “sheep” or “goat” is also used 4 times to refer to the same animal.
• Blood: This is the name of the fluid that was to be taken from the lamb and put on the lintel and the two doorposts of the houses of the Israelites, as a sign for God to pass over them and not to destroy them. The blood represents the life, the death, and the atonement of the lamb, as well as the covenant, the redemption, and the cleansing of God. The blood also anticipates the blood of Jesus Christ, who inaugurates the new covenant in His blood (Matthew 26:28). The word “blood” is used 9 times in Exodus 12, indicating its vital and essential role in the Passover.
• Firstborn: This is the name of the person or the animal that is the first to be born of its mother, and that has a special status and privilege in the family and the society. The firstborn of the Egyptians, both of humans and of animals, were the target and the victims of God’s final and decisive plague, as a demonstration of His power and judgment over Egypt and its gods. The firstborn of the Israelites, both of humans and of animals, were to be consecrated and redeemed to God, as a recognition of His grace and salvation for Israel. The word “firstborn” is used 12 times in Exodus 12, indicating its central and pivotal role in the plague and the deliverance.
• Unleavened bread: This is the name of the bread that is made without yeast or leaven, and that is flat and thin. The Israelites were to eat unleavened bread for seven days, starting from the evening of the fourteenth day of the first month, as part of the Feast of Unleavened Bread that was connected to the Passover. The unleavened bread symbolizes the haste, the readiness, and the urgency of the Israelites’ departure from Egypt, as well as the purity, the separation, and the holiness of the Israelites’ life before God. The word “unleavened” is used 9 times in Exodus 12, and the word “bread” is used 3 times, indicating the importance and significance of the feast for the Israelites.
• Exodus: This is the name of the event and the book that narrates the departure of the Israelites from Egypt, after 430 years of living there as slaves and as strangers. The exodus is the culmination and the result of God’s plagues and judgments on Egypt, and of God’s signs and wonders for Israel. The exodus is also the beginning and the initiation of God’s covenant and relationship with Israel, and of God’s guidance and provision for Israel. The word “exodus” is not used in Exodus 12, but the word “out” or “out of” is used 13 times to describe the same event. The word “exodus” comes from the Greek translation of the Hebrew word for “going out” or “departure”. The exodus is the main theme and topic of the book of Exodus, and the foundational event of the history and the faith of Israel.

Morphology and Semantics

The morphology and semantics of the words used in the passage are:

Morphology: This is the study of the form and structure of words, including their spelling, pronunciation, parts of speech, inflection, derivation, and composition. Some examples of morphological features of the words used in the passage are:

• The name LORD is written in capital letters in most English translations, to indicate that it is the translation of the Hebrew name YHWH, which is also known as the Tetragrammaton, meaning “the four letters”. The name YHWH is derived from the verb “to be”, and is related to the phrase “I AM WHO I AM” that God used to reveal Himself to Moses in Exodus 3:14. The name YHWH is considered sacred and unpronounceable by the Jews, who substitute it with the word Adonai, meaning “Lord”, or with the word HaShem, meaning “the Name”. The name YHWH is usually vocalized as Yahweh or Jehovah, based on different traditions and conjectures.
• The word Passover is a compound word, formed by the combination of the words “pass” and “over”. The word “pass” comes from the Latin word passus, meaning “step” or “pace”, and the word “over” comes from the Old English word ofer, meaning “above” or “across”. The word Passover is the translation of the Hebrew word pesach, which comes from the verb pasach, meaning “to pass over” or “to spare”. The word pesach is also the name of the sacrificial lamb that was killed and eaten as part of the Passover ritual.
• The word lamb is a simple word, formed by the combination of the letters l, a, m, and b. The word lamb comes from the Old English word lamb, which is cognate with the German word Lamm, the Dutch word lam, and the Latin word agnus. The word lamb is a common noun, meaning “a young sheep”, and it is also used as a metaphor or a symbol for innocence, meekness, or sacrifice. The word lamb is the translation of the Hebrew word seh, which can mean “sheep” or “goat”, and which is derived from the root shah, meaning “to cut off” or “to destroy”.
• The word blood is a simple word, formed by the combination of the letters b, l, o, and d. The word blood comes from the Old English word blod, which is cognate with the German word Blut, the Dutch word bloed, and the Latin word sanguis. The word blood is a common noun, meaning “the red fluid that circulates in the arteries and veins of humans and other vertebrate animals”, and it is also used as a metaphor or a symbol for life, death, violence, guilt, or atonement. The word blood is the translation of the Hebrew word dam, which comes from the root damam, meaning “to be silent” or “to cease”.
• The word firstborn is a compound word, formed by the combination of the words “first” and “born”. The word “first” comes from the Old English word fyrst, which is cognate with the German word Fürst, the Dutch word vorst, and the Latin word princeps. The word “born” comes from the Old English word boren, which is the past participle of the verb beran, meaning “to bear” or “to carry”. The word firstborn is an adjective or a noun, meaning “the one who is born first” or “the one who has the right of inheritance or authority”. The word firstborn is the translation of the Hebrew word bekhor, which comes from the root bakhar, meaning “to be early” or “to be first”.
• The word “unleavened” is a compound word, formed by the combination of the prefix “un-”, the word “leaven”, and the suffix “-ed”. The prefix “un-” comes from the Old English word un-, which is cognate with the German word un-, the Dutch word on-, and the Latin word in-. The prefix “un-” means “not” or “the opposite of”. The word “leaven” comes from the Latin word levamen, meaning “a raising agent” or “a means of relief”, and it is related to the word levis, meaning “light” or “easy”. The word “leaven” is a common noun, meaning “a substance, typically yeast, that is added to dough to make it rise”, and it is also used as a metaphor or a symbol for corruption, influence, or growth. The suffix “-ed” comes from the Old English suffix -ed, which is cognate with the German suffix -t, the Dutch suffix -d, and the Latin suffix -tus. The suffix “-ed” is used to form adjectives from nouns, meaning “having” or “characterized by”. The word unleavened is an adjective, meaning “made without leaven” or “not corrupted or influenced by leaven”. The word unleavened is the translation of the Hebrew word matzot, which is the plural form of the word matzah, meaning “unleavened bread” or “cake”. The word matzah comes from the root matz, meaning “to squeeze” or “to drain”.
• The word exodus is a simple word, formed by the combination of the letters e, x, o, d, u, and s. The word exodus comes from the Greek word exodos, meaning “a going out” or “a departure”, and it is related to the word exo, meaning “out” or “outside”. The word exodus is a common noun, meaning “a mass departure of people”, and it is also used as a proper noun, meaning “the departure of the Israelites from Egypt”. The word exodus is the translation of the Hebrew word yetziat, which comes from the verb yatsa, meaning “to go out” or “to come out”. The word yetziat is also the name of the second book of the Torah, which is called Shemot in Hebrew, meaning “names”, and Exodus in English, meaning “going out”.

Semantics: This is the study of the meaning and interpretation of words, phrases, sentences, and texts, including their denotation, connotation, implication, and relation. Some examples of semantic features of the words used in the passage are:

• The name LORD denotes the personal and covenantal name of God, YHWH, and connotes His self-existence, sovereignty, faithfulness, and holiness. It implies His authority and power over all things, and His relationship and commitment to His people. It relates to other names of God, such as God Almighty, God of Abraham, Isaac, and Jacob, I AM WHO I AM, etc.
• The word Passover denotes the festival that commemorates God’s deliverance of the Israelites from the final plague of the death of the firstborn in Egypt, and connotes God’s grace and mercy, as well as His judgment and justice. It implies God’s redemption and covenant with His people, and His distinction and protection of His people. It relates to other festivals, such as the Feast of Unleavened Bread, the Feast of Weeks, the Feast of Tabernacles, etc.
• The word lamb denotes the animal that was sacrificed by each household of the Israelites on the fourteenth day of the first month, as part of the Passover ritual, and connotes the innocence, the purity, and the substitution of the sacrifice, as well as the provision and the protection of God. It implies the atonement and the cleansing of the people, and the covenant and the fellowship of the people with God. It relates to other sacrifices, such as the burnt offering, the sin offering, the peace offering, etc.
• The word blood denotes the fluid that was taken from the lamb and put on the lintel and the two doorposts of the houses of the Israelites, as a sign for God to pass over them and not to destroy them, and connotes the life, the death, and the atonement of the lamb, as well as the covenant, the redemption, and the cleansing of God. It implies the forgiveness and the reconciliation of the people, and the identification and the ownership of the people by God. It relates to other uses of blood, such as the blood of the covenant, the blood of the atonement, the blood of the sprinkling, etc.
• The word firstborn denotes the person or the animal that is the first to be born of its mother, and that has a special status and privilege in the family and the society, and connotes the representation, the inheritance, and the authority of the firstborn, as well as the judgment, the consecration, and the redemption of the firstborn. It implies the sovereignty and the justice of God, and the grace and the salvation of God. It relates to other firstborns, such as Isaac, Jacob, Joseph, Ephraim, etc.
• The word unleavened denotes the bread that is made without yeast or leaven, and that is flat and thin, and connotes the haste, the readiness, and the urgency of the Israelites’ departure from Egypt, as well as the purity, the separation, and the holiness of the Israelites’ life before God. It implies the obedience and the worship of the people, and the memory and the tradition of the people. It relates to other uses of unleavened bread, such as the bread of the presence, the bread of affliction, the bread of sincerity and truth, etc.
• The word exodus denotes the event and the book that narrates the departure of the Israelites from Egypt, after 430 years of living there as slaves and as strangers, and connotes the liberation, the redemption, and the salvation of the Israelites, as well as the guidance, the provision, and the covenant of God. It implies the fulfillment and the verification of God’s promises, and the initiation and the formation of God’s people. It relates to other events and books, such as the creation, the flood, the patriarchs, the conquest, the judges, the kings, the prophets, the exile, the return, the Gospels, the Acts, the Epistles, the Revelation, etc.

Translation

Genre

The genre of the passage is historical narrative, with elements of legal and liturgical instruction. Historical narrative is a type of writing that tells a story based on real events and people in the past, with the purpose of informing, educating, or inspiring the readers. Legal and liturgical instruction is a type of writing that gives commands and regulations for the conduct and worship of a community, with the purpose of establishing, maintaining, or restoring the relationship between God and His people.

Structure

The passage consists of four main sections, each with a different focus and function:

• Verses 1–13: God gives instructions to Moses and Aaron about the Passover ritual, including the selection, sacrifice, and consumption of the lamb, and the application and significance of the blood.
• Verses 14–20: God gives instructions to Moses and Aaron about the Feast of Unleavened Bread, including the duration, observance, and meaning of the feast, and the prohibition and penalty of leaven.
• Verses 21–28: Moses conveys God’s instructions to the elders of Israel, who obey and perform the Passover ritual, and he explains the future commemoration and education of the festival.
• Verses 29–51: God executes the final plague of the death of the firstborn in Egypt, which prompts Pharaoh and the Egyptians to urge the Israelites to leave, and God leads the Israelites out of Egypt by their hosts, after 430 years of sojourning there.

The passage uses various types of sentences, such as declarative, imperative, interrogative, and exclamatory, to convey different moods and tones, such as informative, authoritative, inquisitive, and emphatic. For example:

• Declarative: “Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years.” (v. 40)
• Imperative: “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.” (v. 11)
• Interrogative: “And it shall be, when your children say to you, ‘What do you mean by this service?’” (v. 26)
• Exclamatory: “And there was a great cry in Egypt, for there was not a house where there was not one dead.” (v. 30)

The passage uses various types of clauses, such as independent, dependent, relative, and conditional, to convey different relationships and meanings, such as coordination, subordination, modification, and contingency. For example:

• Independent: “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.” (v. 51)
• Dependent: “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.” (v. 7)
• Relative: “Your lamb shall be without blemish, a male of the first year. You may take it from the sheep or from the goats.” (v. 5)
• Conditional: “But 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.” (v. 4)

Literary devices

• Symbolism: The passage uses various objects, actions, and events as symbols, meaning that they represent or signify something else, usually something abstract or spiritual. For example, the lamb symbolizes the innocence, the purity, and the substitution of the sacrifice, as well as the provision and the protection of God. The blood symbolizes the life, the death, and the atonement of the lamb, as well as the covenant, the redemption, and the cleansing of God. The unleavened bread symbolizes the haste, the readiness, and the urgency of the Israelites’ departure from Egypt, as well as the purity, the separation, and the holiness of the Israelites’ life before God. Symbolism helps the readers to understand and appreciate the deeper and richer meanings and implications of the passage, and to connect the physical and the spiritual realities.
• Repetition: The passage uses various words, phrases, and sentences repeatedly, meaning that they are stated or written more than once, usually for emphasis or clarity. For example, the name LORD is repeated 31 times, the word Passover is repeated 12 times, the word firstborn is repeated 12 times, the word blood is repeated 9 times, the word unleavened is repeated 9 times, the phrase “I will pass over” is repeated 3 times, the phrase “I will strike down” is repeated 3 times, the phrase “I will bring judgment” is repeated 2 times, the phrase “the blood will be a sign” is repeated 2 times, the phrase “a lasting ordinance” is repeated 2 times, etc. Repetition helps the readers to notice and remember the main themes and topics of the passage, and to reinforce and highlight the message and argument of the passage.
• Contrast: The passage uses various words, phrases, and sentences that are opposite or different from each other, meaning that they create a comparison or a distinction between two or more things, usually for contrast or comparison. For example, the passage contrasts the Israelites and the Egyptians, the lamb and the firstborn, the blood and the destroyer, the unleavened bread and the leaven, the night and the day, the bondage and the freedom, the death and the life, etc. Contrast helps the readers to see and understand the differences and the similarities between the things that are contrasted, and to evaluate and appreciate the significance and the value of the things that are contrasted.
• Foreshadowing: The passage uses various words, phrases, and sentences that hint or suggest something that will happen later, meaning that they create a anticipation or a expectation for the future, usually for suspense or surprise. For example, the passage foreshadows the crossing of the Red Sea, the giving of the law and the tabernacle, the celebration of the Passover and the Feast of Unleavened Bread in various occasions and generations, and the fulfillment of the Passover and the Exodus in the person and work of Jesus Christ, etc. Foreshadowing helps the readers to connect and relate the present and the future, and to prepare and participate in the fulfillment and the completion of the things that are foreshadowed.

Rhetorical devices

• Wordplay: The passage uses various words that have more than one meaning or sound similar to other words, meaning that they create a pun or a joke, usually for humor or irony. For example, the word “pass over” has a double meaning, as it can mean “to pass by” or “to spare”, and it also sounds like the name of the festival, “Passover”. The word “firstborn” has a double meaning, as it can mean “the one who is born first” or “the one who has the right of inheritance or authority”, and it also contrasts with the word “firstfruits”, which is another term for the Passover lamb. The word “leaven” has a double meaning, as it can mean “a substance that causes dough to rise” or “a metaphor for corruption or influence”, and it also contrasts with the word “unleavened”. Wordplay helps the readers to enjoy and appreciate the cleverness and the creativity of the language, and to explore and discover the multiple and hidden meanings and implications of the words.
• Parallelism: The passage uses various words, phrases, and sentences that have the same or similar structure, meaning, or sound, meaning that they create a balance or a harmony, usually for rhythm or emphasis. For example, the passage uses parallelism in verses 12–13, where God says: “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. 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.” (NKJV). The parallelism is evident in the repetition of the phrases “I will pass through”, “I will strike”, “I will execute”, “I will pass over”, and “I will see”, as well as the repetition of the words “the land of Egypt”, “the firstborn”, “the blood”, and “the plague”. Parallelism helps the readers to follow and appreciate the flow and the coherence of the language, and to focus and emphasize the main points and themes of the passage.
• Chiasm: The passage uses various words, phrases, and sentences that are arranged in an inverted or a symmetrical order, meaning that they create a pattern or a structure, usually for organization or beauty. For example, the passage uses chiasm in verses 29–30, where the events of the final plague are described:
• A: And it came to pass at midnight
• B: that the LORD struck all the firstborn in the land of Egypt,
• C: from the firstborn of Pharaoh who sat on his throne
• D: to the firstborn of the captive who was in the dungeon,
• C’: and all the firstborn of livestock.
• B’: So Pharaoh rose in the night,
• A’: he, all his servants, and all the Egyptians;
• The chiasm is evident in the repetition and inversion of the words “midnight” and “night”, “the LORD” and “Pharaoh”, “struck” and “rose”, “all the firstborn” and “all the Egyptians”, and the parallelism of “the firstborn of Pharaoh” and “the firstborn of the captive”. Chiasm helps the readers to appreciate and admire the symmetry and the balance of the language, and to identify and emphasize the center and the climax of the passage.
• Inclusio: The passage uses various words, phrases, and sentences that are repeated at the beginning and the end of a section or a passage, meaning that they create a frame or a boundary, usually for unity or completeness. For example, the passage uses inclusio in verses 1–13 and 21–28, where God gives instructions to Moses and Aaron about the Passover ritual, and where Moses conveys God’s instructions to the elders of Israel. The inclusio is evident in the repetition of the phrase “the LORD said to Moses and Aaron” in verses 1 and 21, and the repetition of the phrase “as the LORD had commanded Moses and Aaron, so they did” in verses 13 and 28. Inclusio helps the readers to recognize and understand the scope and the structure of the passage, and to mark and summarize the beginning and the end of the passage.
• Anaphora: The passage uses various words, phrases, and sentences that are repeated at the beginning of successive clauses or sentences, meaning that they create a rhythm or a progression, usually for coherence or emphasis. For example, the passage uses anaphora in verses 14–20, where God gives instructions to Moses and Aaron about the Feast of Unleavened Bread. The anaphora is evident in the repetition of the word “seven” at the beginning of verses 15, 16, 17, and 19, and the repetition of the phrase “on the first day” at the beginning of verses 15 and 16. Anaphora helps the readers to follow and remember the flow and the sequence of the language, and to highlight and reinforce the main points and themes of the passage.
• Climax: The passage uses various words, phrases, and sentences that increase in intensity or importance, meaning that they create a build-up or a peak, usually for drama or impact. For example, the passage uses climax in verses 29–36, where the final plague of the death of the firstborn in Egypt is narrated, and where the Israelites are urged to leave Egypt by Pharaoh and the Egyptians. The climax is evident in the progression of the events and the reactions, from the death of the firstborn, to the great cry in Egypt, to the summons of Moses and Aaron by Pharaoh, to the permission of Pharaoh for the Israelites to go, to the request of the Egyptians for the Israelites to leave, to the plundering of the Egyptians by the Israelites. Climax helps the readers to experience and share the emotion and the tension of the passage, and to appreciate and celebrate the resolution and the outcome of the passage.

Figures of speech

• Metaphor: The passage uses various words or phrases that describe one thing in terms of another, meaning that they create a comparison or an analogy, usually for illustration or emphasis. For example, the phrase “the destroyer” in verse 23 is a metaphor for God’s angel or agent of judgment, who kills the firstborn of the Egyptians. The phrase “the bread of affliction” in verse 34 is a metaphor for the unleavened bread, which reminds the Israelites of their suffering and oppression in Egypt. The phrase “a mixed multitude” in verse 38 is a metaphor for the non-Israelites who joined the Israelites in their exodus from Egypt, implying their diversity and ambiguity. Metaphor helps the readers to visualize and understand the abstract or the unfamiliar in terms of the concrete or the familiar, and to emphasize and enhance the qualities or the characteristics of the things that are compared.
• Simile: The passage uses various words or phrases that compare one thing to another using the words “like” or “as”, meaning that they create a similarity or a resemblance, usually for description or clarification. For example, the phrase “like birds flying about” in verse 27 is a simile for the Israelites’ eating of the Passover lamb, which implies their haste and readiness to leave Egypt. The phrase “as a foreigner and a hired servant” in verse 45 is a simile for the non-Israelites who were not allowed to eat the Passover lamb, which implies their exclusion and alienation from the covenant community. The phrase “as the LORD had commanded” in verses 28, 35, and 50 is a simile for the Israelites’ obedience and performance of God’s instructions, which implies their submission and gratitude to God. Simile helps the readers to imagine and relate the similar or the different in terms of the known or the common, and to describe and clarify the features or the functions of the things that are compared.
• Personification: The passage uses various words or phrases that attribute human qualities or actions to non-human things, meaning that they create a characterization or a representation, usually for animation or dramatization. For example, the phrase “the dough was not leavened” in verse 34 is a personification of the dough, which implies its passivity and simplicity. The phrase “the Egyptians urged the people” in verse 33 is a personification of the Egyptians, who are collectively portrayed as having a single will and voice. The phrase “the LORD brought the children of Israel out of the land of Egypt” in verse 51 is a personification of the LORD, who is depicted as a powerful and personal agent of deliverance. Personification helps the readers to perceive and appreciate the human or the divine in terms of the non-human or the natural, and to animate and dramatize the qualities or the actions of the things that are personified.
• Hyperbole: The passage uses various words or phrases that exaggerate or overstate the truth, meaning that they create an overemphasis or an overestimation, usually for effect or impression. For example, the phrase “all the firstborn in the land of Egypt” in verse 12 is a hyperbole for the majority of the firstborn in Egypt, which implies the extent and the severity of God’s judgment. The phrase “a very large number of livestock” in verse 38 is a hyperbole for the abundance of the animals that the Israelites and the non-Israelites brought with them, which implies the wealth and the prosperity of the people. The phrase “there was not a house where there was not one dead” in verse 30 is a hyperbole for the widespread and the universal impact of the plague, which implies the grief and the despair of the Egyptians. Hyperbole helps the readers to sense and feel the exaggeration or the understatement in terms of the reality or the expectation, and to effect and impress the emotions or the attitudes of the things that are hyperbolized.
• Pun: The passage uses various words or phrases that have more than one meaning or sound similar to other words, meaning that they create a play on words or a joke, usually for humor or irony. For example, the word “Passover” in verse 11 is a pun on the verb “to pass over”, which describes God’s action of sparing the Israelites who had applied the blood of the lamb on their doorposts, while striking the Egyptians who had not. The word “firstborn” in verse 29 is a pun on the word “firstfruits”, which is another term for the Passover lamb, which contrasts the fate of the firstborn of the Egyptians and the firstborn of the Israelites. The word “leaven” in verse 15 is a pun on the word “evil”, which sounds similar in Hebrew, and which implies the corruption and the influence of leaven on the dough. Pun helps the readers to enjoy and appreciate the cleverness and the creativity of the language, and to explore and discover the multiple and hidden meanings and implications of the words.
• Idiom: The passage uses various words or phrases that have a figurative or a conventional meaning, meaning that they create an expression or a saying, usually for communication or culture. For example, the phrase “a belt on your waist, your sandals on your feet, and your staff in your hand” in verse 11 is an idiom for the readiness and the urgency of the Israelites to leave Egypt, which implies their obedience and their faith in God’s promise. The phrase “the LORD’s Passover” in verse 11 is an idiom for the festival that commemorates God’s deliverance of the Israelites from the final plague of the death of the firstborn in Egypt, which implies God’s grace and mercy, as well as His judgment and justice. The phrase “a mixed multitude” in verse 38 is an idiom for the non-Israelites who joined the Israelites in their exodus from Egypt, which implies their diversity and ambiguity. Idiom helps the readers to understand and communicate the figurative or the conventional in terms of the literal or the specific, and to communicate and culture the expressions or the sayings of the things that are idiomatic.
• Irony: The passage uses various words or phrases that convey the opposite of what is expected or intended, meaning that they create a contrast or a contradiction, usually for criticism or humor. For example, the phrase “the Egyptians were burying all their firstborn” in verse 30 is ironic, because the Egyptians had tried to kill the firstborn of the Israelites by throwing them into the Nile river (Exodus 1:22), but instead they ended up losing their own firstborn by the plague of God. The phrase “the people took their dough before it was leavened” in verse 34 is ironic, because the Egyptians had made the lives of the Israelites bitter with hard bondage (Exodus 1:14), but instead they made their bread unleavened with haste. The phrase “the Egyptians gave the people what they asked” in verse 36 is ironic, because the Egyptians had refused to let the people go and worship God (Exodus 5:2), but instead they urged them to go and bless them. Irony helps the readers to recognize and criticize the opposite or the unexpected in terms of the expected or the intended, and to criticize and humor the contrast or the contradiction of the things that are ironic.

Word pictures

• The word “Passover” in Hebrew is pesach, which comes from the verb pasach, meaning “to pass over” or “to spare”. The word pesach is also the name of the sacrificial lamb that was killed and eaten as part of the Passover ritual. The word pesach paints a picture of God’s action of passing over the houses of the Israelites who had applied the blood of the lamb on their doorposts, while striking the houses of the Egyptians who had not. The word pesach also paints a picture of the lamb’s role of providing a way of escape and protection for the Israelites from God’s judgment. The word pesach is a word picture of God’s grace and mercy, as well as His judgment and justice.
• The word “blood” in Hebrew is dam, which comes from the root damam, meaning “to be silent” or “to cease”. The word dam paints a picture of the life, the death, and the atonement of the lamb, whose blood was shed and applied on the doorposts of the houses of the Israelites. The word dam also paints a picture of the covenant, the redemption, and the cleansing of God, who made a promise and a provision for the Israelites through the blood of the lamb. The word dam is a word picture of the forgiveness and the reconciliation of the people, and the identification and the ownership of the people by God.
• The word “unleavened” in Hebrew is matzot, which is the plural form of the word matzah, meaning “unleavened bread” or “cake”. The word matzah comes from the root matz, meaning “to squeeze” or “to drain”. The word matzot paints a picture of the bread that is made without yeast or leaven, and that is flat and thin. The word matzot also paints a picture of the haste, the readiness, and the urgency of the Israelites’ departure from Egypt, as they did not have time to let the dough rise. The word matzot is a word picture of the obedience and the worship of the people, and the memory and the tradition of the people.
• The word “exodus” in Hebrew is yetziat, which comes from the verb yatsa, meaning “to go out” or “to come out”. The word yetziat paints a picture of the event and the book that narrates the departure of the Israelites from Egypt, after 430 years of living there as slaves and as strangers. The word yetziat also paints a picture of the liberation, the redemption, and the salvation of the Israelites, as well as the guidance, the provision, and the covenant of God. The word yetziat is a word picture of the fulfillment and the verification of God’s promises, and the initiation and the formation of God’s people.

Textual variants

• In verse 40, some manuscripts have the phrase “who lived in Egypt and in Canaan” instead of “who lived in Egypt”. This variant affects the grammar of the sentence, as it adds a prepositional phrase and a conjunction. It also affects the interpretation of the passage, as it implies that the 430 years of sojourning include the time that the patriarchs lived in Canaan, not just the time that the Israelites lived in Egypt. This variant is supported by some ancient versions, such as the Septuagint and the Samaritan Pentateuch, and by some biblical passages, such as Genesis 15:13 and Acts 7:6. However, this variant is not supported by the Masoretic Text, which is the authoritative Hebrew text, and by most modern translations, which follow the Masoretic Text. The reason behind this variant may be an attempt to harmonize the chronology of the Exodus with other biblical data, or to emphasize the connection between the Israelites and the Promised Land.
• In verse 46, some manuscripts have the word “house” instead of “houses” in the phrase “in one house it shall be eaten”. This variant affects the grammar of the sentence, as it changes the number of the noun from plural to singular. It also affects the interpretation of the passage, as it implies that the Passover lamb had to be eaten in a single house, not in multiple houses. This variant is supported by some ancient versions, such as the Septuagint and the Vulgate, and by some modern translations, such as the NIV and the ESV. However, this variant is not supported by the Masoretic Text, which has the plural “houses”, and by most modern translations, which follow the Masoretic Text. The reason behind this variant may be an attempt to clarify or to emphasize the regulation of the Passover ritual, or to reflect a different reading or a scribal error of the original text.
• In verse 48, some manuscripts have the phrase “and his foreskin has been cut off” instead of “and every male among you is circumcised” in the condition for the non-Israelite to eat the Passover lamb. This variant affects the grammar of the sentence, as it changes the subject and the verb of the clause from plural to singular. It also affects the interpretation of the passage, as it implies that the non-Israelite had to be circumcised individually, not collectively. This variant is supported by some ancient versions, such as the Septuagint and the Samaritan Pentateuch, and by some modern translations, such as the NRSV and the NET. However, this variant is not supported by the Masoretic Text, which has the plural “every male among you is circumcised”, and by most modern translations, which follow the Masoretic Text. The reason behind this variant may be an attempt to simplify or to specify the requirement of the circumcision, or to reflect a different reading or a scribal error of the original text.

Translation recommendations

Verse 11: “And thus you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the Passover to the LORD.” (NKJV)

• Suggested translation: “And you shall eat it like this: your loins girded, your sandals on your feet, and your staff in your hand. And in haste you shall eat it. It is a passing over to the LORD.”
• Explanation: The suggested translation preserves the word order of the Hebrew, which puts the adverb “like this” at the beginning of the sentence, and the noun “a passing over” at the end of the sentence. It also preserves the word choice of the Hebrew, which uses the same word for “pass over” and “Passover”, creating a word play and a connection between God’s action and the festival’s name.

Verse 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.” (NKJV)

• Suggested translation: “For the LORD will pass over to strike the Egyptians; and He will see the blood on the lintel and on the two doorposts, and the LORD will pass by the door and not give the destroyer to come into your houses to strike you.”
• Explanation: The suggested translation preserves the word choice of the Hebrew, which uses the same word for “pass over” and “pass by”, creating a contrast and a parallelism between God’s action towards the Egyptians and the Israelites. It also preserves the word play of the Hebrew, which uses the same root for “give” and “strike”, creating a connection and a contrast between God’s permission and God’s judgment.

Verse 34: “So the people took their dough before it was leavened, having their kneading bowls bound up in their clothes on their shoulders.” (NKJV)

• Suggested translation: “And the people lifted up their dough before it was leavened, their kneading bowls being wrapped in their garments on their shoulders.”
• Explanation: The suggested translation preserves the word order of the Hebrew, which puts the verb “lifted up” at the beginning of the sentence, and the noun “shoulders” at the end of the sentence. It also preserves the word choice of the Hebrew, which uses the same word for “lifted up” and “Exodus”, creating a word play and a link between the people’s action and the event’s name.

Disagreements between translators

• The duration of the Israelites’ sojourn in Egypt: As mentioned in the previous answer, some manuscripts have the phrase “who lived in Egypt and in Canaan” instead of “who lived in Egypt” in verse 40, which affects the calculation of the 430 years. Some translators follow the Masoretic Text, which has the shorter reading, and others follow the Septuagint and the Samaritan Pentateuch, which have the longer reading. The shorter reading implies that the Israelites lived in Egypt for 430 years, while the longer reading implies that the 430 years include the time that the patriarchs lived in Canaan. Some scholars argue that the longer reading is original, and that the shorter reading is a result of a scribal error or a deliberate alteration. Others argue that the shorter reading is original, and that the longer reading is a result of a harmonization or an interpolation.
• The location of the Sea of Suph: The Hebrew phrase yam suph, which is translated as “the Red Sea” in most English versions, literally means “the Sea of Reeds” or “the Sea of Suph”. The exact identification of this body of water, which the Israelites crossed miraculously, is uncertain and disputed. Some translators follow the traditional view, which is based on the Septuagint, that the Sea of Suph is the Red Sea, a large saltwater inlet of the Indian Ocean. Others follow the alternative view, which is based on the etymology and the context, that the Sea of Suph is a freshwater lake or marsh in the eastern Nile delta. Some scholars argue that the Red Sea is the correct location, and that the Sea of Suph is a general term for any body of water with reeds or seaweed. Others argue that the lake or marsh is the correct location, and that the Red Sea is a mistranslation or a misunderstanding of the original term.
• The route of the Exodus: The passage mentions several place names that are associated with the journey of the Israelites from Egypt to the Promised Land, such as Rameses, Succoth, Etham, Migdol, Baal Zephon, and Pi Hahiroth. However, the exact identification and location of these places are unclear and controversial. Some translators follow the traditional view, which is based on the assumption that the Sea of Suph is the Red Sea, that the route of the Exodus was along the eastern border of Egypt, crossing the Gulf of Suez. Others follow the alternative view, which is based on the assumption that the Sea of Suph is a lake or marsh, that the route of the Exodus was along the northern border of Egypt, crossing the Lake of Tanis. Some scholars argue that the eastern route is more consistent with the biblical and the archaeological evidence, and that the northern route is based on a naturalistic and a minimalist approach. Others argue that the northern route is more consistent with the historical and the geographical evidence, and that the eastern route is based on a literalistic and a maximalist approach.

Some of the words that don’t translate well are

• The word “Passover” in Hebrew is pesach, which comes from the verb pasach, meaning “to pass over” or “to spare”. The word pesach is also the name of the sacrificial lamb that was killed and eaten as part of the Passover ritual. The word pesach is a word picture of God’s action of passing over the houses of the Israelites who had applied the blood of the lamb on their doorposts, while striking the houses of the Egyptians who had not. The word pesach also conveys the idea of protection, deliverance, and salvation. However, the word “Passover” in English does not capture the full meaning and significance of the word pesach in Hebrew. The word “Passover” only reflects one aspect of the word pesach, which is the passing over of God. The word “Passover” does not reflect the other aspects of the word pesach, such as the sacrifice of the lamb, the application of the blood, and the redemption of the people. The word “Passover” also does not convey the emotional and spiritual impact of the word pesach, such as the gratitude and the worship of the people, and the memory and the tradition of the people.
• The word “unleavened” in Hebrew is matzot, which is the plural form of the word matzah, meaning “unleavened bread” or “cake”. The word matzah comes from the root matz, meaning “to squeeze” or “to drain”. The word matzot is a word picture of the bread that is made without yeast or leaven, and that is flat and thin. The word matzot also conveys the idea of haste, readiness, and urgency. However, the word “unleavened” in English does not capture the full meaning and significance of the word matzot in Hebrew. The word “unleavened” only reflects one aspect of the word matzot, which is the absence of leaven. The word “unleavened” does not reflect the other aspects of the word matzot, such as the shape and the texture of the bread, and the reason and the purpose of the bread. The word “unleavened” also does not convey the emotional and spiritual impact of the word matzot, such as the obedience and the worship of the people, and the memory and the tradition of the people.
• The word “exodus” in Hebrew is yetziat, which comes from the verb yatsa, meaning “to go out” or “to come out”. The word yetziat is a word picture of the event and the book that narrates the departure of the Israelites from Egypt, after 430 years of living there as slaves and as strangers. The word yetziat also conveys the idea of liberation, redemption, and salvation. However, the word “exodus” in English does not capture the full meaning and significance of the word yetziat in Hebrew. The word “exodus” only reflects one aspect of the word yetziat, which is the movement of the people. The word “exodus” does not reflect the other aspects of the word yetziat, such as the condition and the status of the people, and the agent and the goal of the people. The word “exodus” also does not convey the emotional and spiritual impact of the word yetziat, such as the fulfillment and the verification of God’s promises, and the initiation and the formation of God’s people.

How other translations make the translation

Other Bible translations, such as the Masoretic Text, the Septuagint, and the Samaritan Pentateuch, use different words or phrases in their translation of this passage. Some examples are:

• In verse 5, the Masoretic Text has the word “year” in the singular, while the Septuagint and the Samaritan Pentateuch have the word “year” in the plural. This affects the meaning of the phrase “a male of the first year”, which could imply either a lamb that is less than one year old, or a lamb that is in its first year of life.
• In verse 11, the Masoretic Text has the word “Passover” in the singular, while the Septuagint and the Samaritan Pentateuch have the word “Passover” in the plural. This affects the meaning of the phrase “It is the LORD’s Passover”, which could imply either a singular festival or a collective term for the ritual and the sacrifice.
• In verse 40, the Masoretic Text has the phrase “who lived in Egypt” in the singular, while the Septuagint and the Samaritan Pentateuch have the phrase “who lived in Egypt and in Canaan” in the plural. This affects the meaning of the phrase “The time that the Israelites had lived in Egypt”, which could imply either 430 years of living in Egypt only, or 430 years of living in Egypt and in Canaan.

Various English translations of this passage, such as the NIV, the NASB, and the ESV, also use different words or phrases in their translation of this passage. Some examples are:

• In verse 6, the NIV has the word “twilight” in the singular, while the NASB and the ESV have the word “twilight” in the plural. This affects the meaning of the phrase “kill it at twilight”, which could imply either a specific time of the day, or a general period of the day.
• In verse 11, the NIV has the word “haste” in the singular, while the NASB and the ESV have the word “haste” in the plural. This affects the meaning of the phrase “eat it in haste”, which could imply either a singular manner or a collective attitude.
• In verse 38, the NIV has the word “livestock” in the singular, while the NASB and the ESV have the word “livestock” in the plural. This affects the meaning of the phrase “a large number of livestock”, which could imply either a singular quantity or a collective variety.

Repetition of words, phrases, and concepts

In this passage, there is some repetition of words, phrases, or concepts. Repetition often shows importance. Some examples are:

• The name “LORD” is repeated 31 times, which shows the importance of God’s identity, sovereignty, and holiness.
• The word “Passover” is repeated 12 times, which shows the importance of the festival, the ritual, and the sacrifice.

Some of the other translation issues include

• The meaning and the significance of the word “destroyer” in verse 23. The Hebrew word is mashchit, which comes from the root shachat, meaning “to destroy” or “to ruin”. The word mashchit is a noun that can refer to a person, an animal, or a thing that causes destruction or ruin. In this verse, the word mashchit is used to describe God’s agent or instrument of judgment, who kills the firstborn of the Egyptians. However, the identity and the nature of the mashchit are unclear and disputed. Some translators and commentators interpret the mashchit as an angel of death, who acts as God’s messenger and executor. Others interpret the mashchit as a plague or a pestilence, which acts as God’s weapon and tool. Some scholars argue that the mashchit is a distinct entity from God, who acts under God’s authority and permission. Others argue that the mashchit is an aspect or an expression of God, who acts by God’s power and presence. The translation and the interpretation of the word mashchit affect the understanding and the implication of God’s character and action, as well as the relationship and the distinction between God and the mashchit.
• The meaning and the significance of the phrase “a mixed multitude” in verse 38. The Hebrew phrase is erev rav, which literally means “a great mixture” or “a large crowd”. The phrase erev rav is used to describe the non-Israelites who joined the Israelites in their exodus from Egypt. However, the origin and the status of the erev rav are unclear and controversial. Some translators and commentators interpret the erev rav as a group of Egyptians or other foreigners who were sympathetic or opportunistic towards the Israelites, and who wanted to share in their freedom and blessing. Others interpret the erev rav as a group of slaves or outcasts who were oppressed or marginalized by the Egyptians, and who wanted to escape from their misery and bondage. Some scholars argue that the erev rav were welcomed and integrated into the Israelite community, and that they participated in the covenant and the worship of God. Others argue that the erev rav were unwelcome and problematic for the Israelite community, and that they caused trouble and rebellion against God. The translation and the interpretation of the phrase erev rav affect the understanding and the implication of the diversity and the unity of the people of God, as well as the relationship and the distinction between the Israelites and the erev rav.
• The meaning and the significance of the phrase “plundered the Egyptians” in verse 36. The Hebrew word is natsal, which comes from the root natsal, meaning “to snatch away” or “to rescue”. The word natsal is a verb that can mean “to plunder” or “to deliver”, depending on the context and the perspective. In this verse, the word natsal is used to describe the action of the Israelites, who took the silver, the gold, and the clothing of the Egyptians, before they left Egypt. However, the motive and the morality of the natsal are unclear and disputed. Some translators and commentators interpret the natsal as an act of plundering or looting, which implies that the Israelites were greedy or vengeful towards the Egyptians, and that they took advantage of their situation and their favor. Others interpret the natsal as an act of delivering or compensating, which implies that the Israelites were righteous or justified towards the Egyptians, and that they received what was owed to them and what was promised to them. Some scholars argue that the natsal was a negative or a neutral action, which caused problems or challenges for the Israelites later on. Others argue that the natsal was a positive or a providential action, which fulfilled God’s purpose and plan for the Israelites. The translation and the interpretation of the word natsal affect the understanding and the implication of the attitude and the behavior of the people of God, as well as the relationship and the distinction between the Israelites and the Egyptians.

Seeing Jesus

This passage connects with a main theme that points me toward Christ, which is the theme of redemption. Redemption is the act of God saving and delivering His people from sin and death, by His grace and mercy, through His judgment and justice, for His glory and praise. Redemption is the central message of the Bible, and the ultimate goal of God’s plan for history. Redemption is also the main reason and purpose of Christ’s incarnation, life, death, and resurrection. Christ is the Redeemer, who accomplished and applied redemption for His people, by His blood and Spirit, through His cross and resurrection, for His name and kingdom. This passage shows how God redeemed the Israelites from slavery and oppression in Egypt, by the blood of the Passover lamb, through the final plague and the exodus, for His covenant and worship. This passage also foreshadows how God redeems His people from sin and death, by the blood of Christ, the Lamb of God, through His death and resurrection, for His new covenant and His eternal kingdom.

This passage does not provide a direct or explicit promise of the coming Messiah, like in Genesis 3:15 or Deuteronomy 18:15–18. However, this passage does provide an indirect or implicit promise of the coming Messiah, by showing the need and the expectation of a greater and a better deliverer than Moses, a greater and a better sacrifice than the Passover lamb, and a greater and a better salvation than the exodus from Egypt. This passage also provides a typological or a prophetic promise of the coming Messiah, by pointing to the person and the work of Christ, who is the Prophet like Moses, the Lamb of God, and the Savior of the world.

This passage includes some symbols or typology/type of Christ, such as:

• The Passover lamb: The Passover lamb was a symbol and a type of Christ, who is the Lamb of God, who takes away the sin of the world (John 1:29). The Passover lamb had to be without blemish, a male of the first year, and killed at twilight (Exodus 12:5–6). Christ was without sin, the Son of God, and crucified at the ninth hour (1 Peter 1:19, Mark 15:34). The blood of the Passover lamb had to be applied on the doorposts and the lintel of the houses, and the flesh of the lamb had to be eaten with unleavened bread and bitter herbs (Exodus 12:7–8). The blood of Christ has to be applied on the hearts and the consciences of the believers, and the body of Christ has to be eaten with faith and repentance (Hebrews 9:14, John 6:53–56). The Passover lamb protected the Israelites from the destroyer and the plague, and delivered them from Egypt and Pharaoh (Exodus 12:23, 29–31). Christ protects His people from the wrath of God and the power of sin, and delivers them from the world and Satan (Romans 5:9, 6:14, Galatians 1:4, Colossians 1:13).
• The unleavened bread: The unleavened bread was a symbol and a type of Christ, who is the bread of life, who gives life to the world (John 6:35). The unleavened bread had to be made without yeast or leaven, which represented corruption or influence (Exodus 12:15, 19). Christ was made without sin or evil, which corrupted or influenced humanity (2 Corinthians 5:21, Hebrews 4:15). The unleavened bread had to be eaten for seven days, which represented completeness or perfection (Exodus 12:15, 18). Christ had to be eaten by faith continually, which represents completeness or perfection in Him (John 6:56, Colossians 2:10). The unleavened bread reminded the Israelites of their haste and readiness to leave Egypt, and their purity and holiness before God (Exodus 12:11, 17). Christ reminds His people of their haste and readiness to leave the world, and their purity and holiness before God (Hebrews 12:1–2, 1 Peter 1:15–16).
• The exodus: The exodus was a symbol and a type of Christ, who is the way, the truth, and the life, who leads His people to the Father (John 14:6). The exodus was the event and the book that narrated the departure of the Israelites from Egypt, after 430 years of living there as slaves and as strangers (Exodus 12:40–41). Christ is the event and the person who accomplished the departure of His people from sin and death, after thousands of years of living under the curse and the law (Galatians 3:13, 4:4–5). The exodus was the liberation, the redemption, and the salvation of the Israelites, as well as the guidance, the provision, and the covenant of God (Exodus 12:51, 13:21–22, 16:4, 19:5–6). Christ is the liberation, the redemption, and the salvation of His people, as well as the guidance, the provision, and the covenant of God (Luke 4:18, Ephesians 1:7, Titus 3:4–7, John 16:13, Philippians 4:19, Hebrews 8:6–13).

This passage does not include any explicit or direct Messianic prophecies or prophecies of the age to come, like in Isaiah 53 or Joel 2. However, this passage does include some implicit or indirect Messianic prophecies or prophecies of the age to come, by showing the anticipation and the preparation of a greater and a better deliverance than the exodus from Egypt, a greater and a better land than the Promised Land, and a greater and a better kingdom than the kingdom of Israel. This passage also includes some typological or prophetic prophecies or prophecies of the age to come, by pointing to the fulfillment and the completion of God’s promises and plan in Christ, who is the true and ultimate Deliverer, the true and ultimate Land, and the true and ultimate King.

This passage includes many ideas related to redemption and/or salvation, such as:

• The blood of the lamb: The blood of the lamb was the sign and the means of redemption and salvation for the Israelites, who were spared from the plague of the death of the firstborn and delivered from the bondage of Egypt. The blood of the lamb had to be applied on the doorposts and the lintel of the houses, and the lamb had to be eaten with unleavened bread and bitter herbs. The blood of the lamb symbolized the life, the death, and the atonement of the lamb, as well as the covenant, the redemption, and the cleansing of God. The blood of the lamb also foreshadowed the blood of Christ, the Lamb of God, who is the ultimate and perfect sacrifice for the sins of the world, and who redeems and saves His people by His blood.
• The unleavened bread: The unleavened bread was the food and the reminder of redemption and salvation for the Israelites, who ate it in haste and readiness to leave Egypt, and who celebrated it as a feast for seven days. The unleavened bread had to be made without yeast or leaven, which represented corruption or influence. The unleavened bread symbolized the haste, the readiness, and the urgency of the Israelites’ departure from Egypt, as well as the purity, the holiness, and the obedience of the Israelites before God. The unleavened bread also foreshadowed the body of Christ, the bread of life, who is the true and living bread that came down from heaven, and who redeems and saves His people by His body.
• The exodus: The exodus was the event and the book that narrated the redemption and salvation of the Israelites, who were liberated from slavery and oppression in Egypt, and who were guided and provided by God in the wilderness. The exodus had to be remembered and observed by the Israelites as a memorial and a festival, and as a sign and a teaching for their children. The exodus symbolized the liberation, the redemption, and the salvation of the Israelites, as well as the guidance, the provision, and the covenant of God. The exodus also foreshadowed the work of Christ, the Savior, who is the true and ultimate Deliverer, and who redeems and saves His people from sin and death, and leads them to the Promised Land.

The New Testament references this passage or says something about this topic in several places, such as:

• Matthew 26:17–30: This passage records the last supper of Jesus and His disciples, which was a Passover meal. Jesus identified Himself with the Passover lamb, whose blood was shed for the forgiveness of sins, and whose body was broken for the nourishment of His people. Jesus also instituted the new covenant in His blood, which fulfilled and surpassed the old covenant in the blood of the lamb. Jesus also anticipated the future fulfillment of the Passover in the kingdom of God, where He will eat and drink with His people in the new and eternal Promised Land.
• Luke 9:28–36: This passage records the transfiguration of Jesus, where He appeared in glory with Moses and Elijah, who represented the law and the prophets. Luke tells us that they spoke of His departure, which He was about to accomplish at Jerusalem. The word for departure in Greek is exodos, which means “exodus”. This implies that Jesus’ death and resurrection was the new and greater exodus, which accomplished the redemption and salvation of His people, and which fulfilled the law and the prophets.
• 1 Corinthians 5:6–8: This passage applies the imagery and the symbolism of the Passover and the unleavened bread to the Christian life and the church. Paul exhorts the Corinthians to purge out the old leaven of malice and evil, and to celebrate the feast with the unleavened bread of sincerity and truth. Paul also identifies Christ as our Passover lamb, who has been sacrificed for us, and who enables us to live a new and holy life in Him.
• Hebrews 11:23–29: This passage recounts the faith and the actions of Moses and the Israelites in relation to the Passover and the exodus. The author of Hebrews praises Moses for choosing to suffer affliction with the people of God rather than enjoying the passing pleasures of sin, and for esteeming the reproach of Christ greater than the treasures of Egypt. The author of Hebrews also commends the Israelites for keeping the Passover and sprinkling the blood, and for passing through the Red Sea by faith. The author of Hebrews also contrasts the faith and the reward of Moses and the Israelites with the unbelief and the judgment of Pharaoh and the Egyptians.

This passage aids my understanding of Christ and what He has done in several ways, such as:

• It shows me the necessity and the sufficiency of Christ’s blood for my redemption and salvation. Just as the Israelites needed the blood of the lamb to be spared from the plague and to be delivered from Egypt, I need the blood of Christ to be spared from the wrath of God and to be delivered from sin and death. Just as the blood of the lamb was enough to cover and protect the Israelites, the blood of Christ is enough to cleanse and justify me. Just as the blood of the lamb marked the Israelites as God’s people, the blood of Christ marks me as God’s child.
• It shows me the urgency and the obedience of following Christ in faith and holiness. Just as the Israelites had to eat the unleavened bread in haste and readiness to leave Egypt, I have to live the Christian life in haste and readiness to leave the world. Just as the Israelites had to remove the leaven from their houses and their bread, I have to remove the sin from my heart and my life. Just as the Israelites had to obey God’s instructions and regulations for the Passover and the exodus, I have to obey God’s commands and teachings for the gospel and the kingdom.
• It shows me the grace and the power of God in accomplishing my redemption and salvation through Christ. Just as God redeemed and saved the Israelites from Egypt by His mighty hand and outstretched arm, God redeems and saves me from sin and death by His sovereign will and almighty power. Just as God guided and provided for the Israelites in the wilderness by His pillar of cloud and fire, and by His manna and water, God guides and provides for me in this life by His Spirit and His word, and by His grace and mercy. Just as God made a covenant with the Israelites at Mount Sinai and gave them the law and the tabernacle, God makes a new covenant with me in Christ and gives me the gospel and the church.

Interpretation

Interfaith Differences

• Muslims: Muslims believe that the Quran is the final and authoritative revelation of God, and that the Torah and the Gospel have been corrupted and altered by Jews and Christians. Therefore, they do not accept the biblical account of the Passover and the exodus as reliable and authentic. Muslims also reject the idea that God would require the blood of an innocent animal or human to atone for the sins of the guilty. Therefore, they do not see the Passover lamb as a symbol or a type of Christ, who is the Lamb of God. Muslims also deny the deity and the crucifixion of Christ, who is regarded as a prophet and a messenger of God, but not as the Son of God or the Savior of the world. Therefore, they do not see the Passover and the exodus as foreshadowing the work of Christ, who is the true and ultimate Deliverer.
• Jews: Jews believe that the Torah is the foundational and authoritative revelation of God, and that the Prophets and the Writings are the inspired and canonical interpretation of the Torah. Therefore, they accept the biblical account of the Passover and the exodus as historical and factual. Jews also believe that God established a covenant with Israel through the blood of the Passover lamb and the law of Moses, and that God redeemed and saved Israel from Egypt by His mighty hand and outstretched arm. Therefore, they see the Passover lamb as a sign and a means of God’s grace and mercy, and the Passover and the exodus as the basis and the model of God’s redemption and salvation. Jews also await the coming of the Messiah, who is the anointed one of God, and who will restore and rule over Israel and the nations. Therefore, they do not see the Passover lamb as a symbol or a type of Christ, who is the Lamb of God, nor do they see the Passover and the exodus as foreshadowing the work of Christ, who is the true and ultimate Deliverer.
• Christians: Christians believe that the Bible, consisting of the Old and the New Testaments, is the inspired and authoritative revelation of God, and that the New Testament is the fulfillment and the completion of the Old Testament. Therefore, they accept the biblical account of the Passover and the exodus as historical and factual, as well as typological and prophetic. Christians also believe that God established a new covenant with His people through the blood of Christ, who is the Lamb of God, and that God redeemed and saved His people from sin and death by His sovereign will and almighty power. Therefore, they see the Passover lamb as a symbol and a type of Christ, who is the Lamb of God, and the Passover and the exodus as foreshadowing and preparing the work of Christ, who is the true and ultimate Deliverer.

Denominational Differences

• Baptists: Baptists are a group of Christians who emphasize the authority and the sufficiency of the Bible, the autonomy and the independence of the local church, and the baptism and the membership of the believers. Therefore, they interpret this passage in a literal and a grammatical way, and they apply it to the individual and the corporate aspects of the Christian life. Baptists also celebrate the Lord’s Supper, which is the New Testament counterpart of the Passover, as a memorial and a proclamation of Christ’s death and resurrection, and as a symbol and a testimony of the believer’s faith and fellowship. Therefore, they see the Passover lamb as a type and a picture of Christ, who is the Lamb of God, and the Passover and the exodus as a pattern and a promise of Christ’s redemption and salvation.
• Presbyterians: Presbyterians are a group of Christians who emphasize the sovereignty and the glory of God, the covenant and the election of God’s people, and the government and the discipline of the church by elders. Therefore, they interpret this passage in a historical and a theological way, and they apply it to the covenantal and the communal aspects of the Christian life. Presbyterians also celebrate the Lord’s Supper, which is the New Testament counterpart of the Passover, as a means and a seal of God’s grace and mercy, and as a sign and a pledge of the believer’s union and communion with Christ. Therefore, they see the Passover lamb as a type and a seal of Christ, who is the Lamb of God, and the Passover and the exodus as a means and a pledge of Christ’s redemption and salvation.
• Mormons: Mormons are a group of people who claim to be Christians, but who deny the essential doctrines of the Christian faith, such as the Trinity, the deity of Christ, and the sufficiency of the Bible. Therefore, they interpret this passage in a distorted and a contradictory way, and they apply it to the false and the heretical teachings of their church. Mormons also celebrate the sacrament, which is their version of the Lord’s Supper, as a renewal and a requirement of their baptismal covenant, and as a condition and a qualification for their eternal progression. Therefore, they see the Passover lamb as a symbol and a requirement of their obedience and worthiness, and the Passover and the exodus as a condition and a qualification for their exaltation and godhood.

Theological truths communicated in this passage

• God is the sovereign and holy Lord, who judges the wicked and spares the righteous by His grace and mercy. He has the right and the power to execute His wrath on the rebellious and the idolatrous, such as the Egyptians and their gods. He also has the compassion and the love to show His favor on the oppressed and the faithful, such as the Israelites and His servants. He does this by His own initiative and authority, not by human merit or intervention. (Exodus 12:12–13, Romans 9:14–18, Revelation 15:3–4)
• God is the faithful and covenantal God, who keeps His promises and fulfills His plan for His people. He remembers His covenant with Abraham, Isaac, and Jacob, and acts according to His word and oath. He delivers His people from bondage and oppression, and brings them to the land of inheritance and blessing. He does this by His mighty hand and outstretched arm, not by human strength or wisdom. (Exodus 12:25–27, Genesis 15:13–16, Acts 7:17–36)
• God is the gracious and redeeming God, who provides the way and the means of salvation for His people. He instructs His people to sacrifice a lamb without blemish, and to apply its blood on the doorposts and the lintel of their houses. He also commands His people to eat the lamb with unleavened bread and bitter herbs, and to celebrate the feast as a memorial and a festival. He does this by His provision and protection, not by human works or rituals. (Exodus 12:3–14, 1 Corinthians 5:7, 1 Peter 1:18–19)

Doctrinal Foundations

• The Doctrine of Atonement: This doctrine teaches that Christ’s death on the cross was a substitutionary and vicarious sacrifice that satisfied the justice and the wrath of God, and that secured the forgiveness and the reconciliation of God’s people. This passage contributes to this doctrine by showing the typology and the symbolism of the Passover lamb, whose blood averted the judgment of God and whose flesh nourished the people of God. Some other important biblical passages that are used for the construction of this doctrine are: Isaiah 53:4–6, John 1:29, Romans 3:21–26, Hebrews 9:11–14, 1 John 2:1–2.
• The Doctrine of the New Covenant: This doctrine teaches that Christ’s blood inaugurated a new and better covenant between God and His people, that fulfilled and surpassed the old covenant of the law and the prophets, and that established the forgiveness of sins and the indwelling of the Holy Spirit. This passage contributes to this doctrine by showing the contrast and the connection between the old covenant of the Passover and the new covenant of the Lord’s Supper, which are both based on the blood of the lamb and the bread of life. Some other important biblical passages that are used for the construction of this doctrine are: Jeremiah 31:31–34, Luke 22:14–20, Hebrews 8:6–13, 1 Corinthians 11:23–26, 2 Corinthians 3:4–18.
• The Doctrine of the Kingdom of God: This doctrine teaches that Christ’s resurrection and ascension inaugurated the reign and the rule of God over His people and His creation, that fulfilled and surpassed the expectations and the hopes of Israel and the nations, and that established the victory over sin and death and the promise of the new heaven and the new earth. This passage contributes to this doctrine by showing the anticipation and the preparation of the kingdom of God in the exodus and the conquest of the Promised Land, which are both based on the deliverance and the guidance of God and the obedience and the worship of His people. Some other important biblical passages that are used for the construction of this doctrine are: Daniel 2:44–45, Matthew 4:17, Acts 1:6–8, Revelation 11:15, 21:1–5.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• He is the sovereign and holy Lord, who judges the wicked and spares the righteous by His grace and mercy. He has the right and the power to execute His wrath on the rebellious and the idolatrous, such as the Egyptians and their gods. He also has the compassion and the love to show His favor on the oppressed and the faithful, such as the Israelites and His servants. He does this by His own initiative and authority, not by human merit or intervention.
• He is the faithful and covenantal God, who keeps His promises and fulfills His plan for His people. He remembers His covenant with Abraham, Isaac, and Jacob, and acts according to His word and oath. He delivers His people from bondage and oppression, and brings them to the land of inheritance and blessing. He does this by His mighty hand and outstretched arm, not by human strength or wisdom.
• He is the gracious and redeeming God, who provides the way and the means of salvation for His people. He instructs His people to sacrifice a lamb without blemish, and to apply its blood on the doorposts and the lintel of their houses. He also commands His people to eat the lamb with unleavened bread and bitter herbs, and to celebrate the feast as a memorial and a festival. He does this by His provision and protection, not by human works or rituals.

What does this passage tell us about man?

• He is the sinful and rebellious creature, who opposes and resists God and His will. He hardens his heart and refuses to listen to God and His word. He worships and serves the created things rather than the Creator. He oppresses and enslaves his fellow man, and exploits and abuses God’s creation. He does this by his pride and arrogance, not by his humility and repentance.
• He is the needy and dependent creature, who relies and depends on God and His grace. He cries out to God and seeks His help. He trusts and obeys God and His commands. He worships and serves God and His glory. He loves and respects his fellow man, and stewards and cares for God’s creation. He does this by his faith and gratitude, not by his doubt and ingratitude.
• He is the redeemed and saved creature, who belongs and responds to God and His salvation. He applies the blood of the lamb and eats the flesh of the lamb. He celebrates the feast and remembers the exodus. He follows God and His guidance. He enters the land and inherits the blessing. He does this by his worship and submission, not by his indifference and rebellion.

What does this passage demand of me?

• To acknowledge and confess my sin and rebellion against God, and to repent and turn to Him for forgiveness and reconciliation. To realize and admit my need and dependence on God, and to trust and rely on Him for provision and protection. To appreciate and celebrate God’s grace and mercy, and to thank and praise Him for redemption and salvation.
• To apply the blood of Christ, the Lamb of God, who takes away the sin of the world, and to eat the body of Christ, the bread of life, who gives life to the world. To participate and partake in the Lord’s Supper, which is the New Testament counterpart of the Passover, and to remember and proclaim Christ’s death and resurrection, which is the new and greater exodus.
• To live a new and holy life in Christ, who is the way, the truth, and the life, and to follow His example and teaching. To be a part of the new and covenantal people of God, who are the church, the body of Christ, and to love and serve one another. To be a witness and a testimony of God’s kingdom, which is the reign and the rule of God, and to share and spread the gospel of Christ.

How should this passage change the way I relate to people?

This passage should remind us that we are all sinners who need God’s mercy and grace. We should not look down on others or treat them harshly, but rather show them compassion and kindness, as God has shown us. We should also share the good news of salvation through the blood of Christ, the true Passover Lamb, with those who do not know Him. We should celebrate our deliverance from sin and death with joy and gratitude, and invite others to join us in God’s family.

How does this passage prompt me to pray to God?

This passage should prompt us to praise God for His mighty power and love, and to thank Him for saving us from the wrath that we deserved. We should also confess our sins and ask for His forgiveness and cleansing, as we apply the blood of Christ to our hearts by faith. We should also pray for God’s protection and guidance, as we follow Him in obedience and faithfulness. We should also intercede for those who are still in bondage to sin and Satan, and ask God to deliver them and bring them to Himself.

How does this passage challenge me to grow as a Christian?

This passage challenges us to grow as Christians by reminding us of our identity and destiny as God’s redeemed people. We are called to be holy, as God is holy, and to live in a way that honors Him and reflects His character. We are also called to remember what God has done for us, and to celebrate His grace and faithfulness. We are also called to trust Him and obey Him, even when we face difficulties and opposition. We are also called to look forward to the ultimate fulfillment of God’s promises, when He will bring us to the promised land of His eternal presence and glory.

Study Summary

Exodus 12 is a pivotal chapter in the book of Exodus and the whole Bible, as it records the institution of the Passover and the exodus of the Israelites from Egypt. The chapter can be divided into four main sections: the instructions for the Passover (verses 1–20), the execution of the final plague and the departure from Egypt (verses 21–36), the journey from Rameses to Succoth (verses 37–39), and the regulations and observance of the Passover (verses 40–51).

The first section (verses 1–20) begins with God’s command to Moses and Aaron to make the month of Abib the first month of the year for the Israelites, marking a new beginning for them. God then instructs them to tell the Israelites to select a lamb without blemish for each household on the tenth day of the month, and to keep it until the fourteenth day, when they are to slaughter it at twilight. They are to take some of the blood and put it on the doorposts and the lintel of their houses, and to eat the flesh of the lamb roasted with unleavened bread and bitter herbs. They are to eat it in haste, with their clothes tucked into their belts, their sandals on their feet, and their staffs in their hands, ready to leave Egypt. God explains that He will pass through the land of Egypt that night and strike down every firstborn, both of humans and animals, and bring judgment on all the gods of Egypt. He says that the blood on the houses will be a sign for Him to pass over them and not destroy them. He also commands them to observe this day as a lasting ordinance for them and their descendants, and to celebrate the Feast of Unleavened Bread for seven days, removing all leaven from their houses.

The second section (verses 21–36) narrates how Moses summoned the elders of Israel and told them to follow God’s instructions for the Passover. He also told them that God will pass through the land and strike the Egyptians, but spare the Israelites. He instructed them to bow down and worship God for His deliverance. The Israelites did as they were told, and at midnight, the LORD struck down all the firstborn in Egypt, from Pharaoh’s son to the son of the prisoner, and all the firstborn of the livestock. There was a loud wailing throughout Egypt, as there was no house without someone dead. Pharaoh summoned Moses and Aaron and told them to leave Egypt with their people and their flocks and herds, and to bless him. The Egyptians also urged the Israelites to hurry and leave, for they feared that they would all die. The Israelites asked the Egyptians for articles of silver and gold and clothing, and the LORD made the Egyptians favorably disposed toward them, so they gave them what they asked for. Thus, the Israelites plundered the Egyptians.

The third section (verses 37–39) describes how the Israelites journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. A mixed multitude also went up with them, along with flocks and herds, a great number of livestock. They baked unleavened cakes of the dough they had brought out of Egypt, for it had not been leavened, because they were driven out of Egypt and could not wait, nor had they prepared any provisions for themselves.

The fourth section (verses 40–51) states that the time that the Israelites lived in Egypt was four hundred and thirty years, and that at the end of that period, all the LORD’s divisions left Egypt. It also declares that this was the night of the LORD’s vigil, to bring them out of Egypt, and that this same night is to be a night of vigil for the LORD for all the Israelites throughout their generations. It then gives further regulations and observance for the Passover, such as who can eat it and how it should be eaten. It specifies that no foreigner, hired worker, or uncircumcised person can eat it, but only those who belong to the covenant community of Israel, either by birth or by circumcision. It also stipulates that the lamb must be eaten inside one house, and that none of its bones must be broken. It warns that anyone who does not observe the Passover will be cut off from Israel. The chapter concludes with the Israelites doing as the LORD commanded Moses and Aaron.

This chapter reveals the main theme of redemption, as God saves and delivers His people from slavery and oppression in Egypt, by the blood of the Passover lamb, through the final plague and the exodus, for His covenant and worship. It also foreshadows the greater theme of redemption, as God saves and delivers His people from sin and death, by the blood of Christ, the Lamb of God, through His death and resurrection, for His new covenant and His eternal kingdom. The chapter shows the importance of obedience to God’s commands, as the Israelites follow God’s instructions for the Passover and the exodus, and experience His grace and mercy. It also shows the importance of faith in God’s promises, as the Israelites trust God’s word and oath to Abraham, Isaac, and Jacob, and inherit His land and blessing. The chapter demonstrates the power and the glory of God, as He judges the wicked and spares the righteous, and brings judgment on all the gods of Egypt. It also demonstrates the love and the compassion of God, as He remembers His covenant with His people, and acts according to His word and oath.

This chapter connects with the rest of the Bible in several ways, such as:

• It fulfills the prophecy given to Abraham in Genesis 15:13–16, that his descendants will be enslaved and oppressed for four hundred years in a foreign land, but that God will judge that nation and bring them out with great possessions.
• It establishes the Passover and the Feast of Unleavened Bread as lasting ordinances for Israel, which are later incorporated into the law of Moses and the calendar of feasts in Leviticus 23 and Numbers 28–29.
• It anticipates the future fulfillment of the Passover in the kingdom of God, as Jesus declares in Luke 22:15–16, that He has eagerly desired to eat the Passover with His disciples before He suffers, and that He will not eat it again until it finds fulfillment in the kingdom of God.
• It points to the person and the work of Christ, who is the Prophet like Moses, the Lamb of God, and the Savior of the world. Christ is the ultimate and perfect sacrifice for the sins of the world, who redeems and saves His people by His blood. Christ is the true and living bread that came down from heaven, who gives life to the world. Christ is the true and ultimate Deliverer, who liberates His people from sin and death, and leads them to the Promised Land.

Additional questions

What is the significance of having the passover lamb roasted and not boiled?

The significance of having the passover lamb roasted and not boiled is related to the theme of redemption and the typology of Christ. According to some biblical commentators12, roasting the lamb with fire symbolized the judgment and the wrath of God that the lamb bore on behalf of the Israelites, and that Christ bore on behalf of His people. Roasting also ensured that the entire lamb would be consumed by fire, either by eating or by burning, which signified the completeness and the perfection of the sacrifice. Boiling the lamb in water would not have the same symbolism or effect. Moreover, roasting the lamb was quicker than boiling it, which suited the haste and the readiness of the Israelites to leave Egypt3. Boiling the lamb would have delayed their departure and contradicted their urgency. Therefore, roasting the lamb was both a practical and a prophetic way of preparing and eating the passover meal.

Can you provide the etymology of Hyssop, the stongs number, a definition, and 3–5 of the times it is referenced in the Bible. Also what is the importance or symbology of using hyssop to apply the blood to the doorposts?

• The etymology of hyssop is uncertain, but some scholars suggest that it comes from the Hebrew word אֵזוֹב (ezov), which may be derived from a root meaning “to sprinkle” or “to cleanse”.1
• The Strong’s number for hyssop is H231, which corresponds to the Hebrew word אֵזוֹב (ezov), and G5301, which corresponds to the Greek word ὕσσωπος (hyssopos).2
• A definition of hyssop is: a plant whose stalks grow to about two feet high. Some scholars identify it with herbs like mint or sage. The Bible mentions the plant in several verses, usually in connection with cleansing or purification.3

Some of the times that hyssop is referenced in the Bible are:

• Exodus 12:22: “Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. None of you shall go out of the door of your house until morning.” This verse describes how the Israelites used hyssop to apply the blood of the Passover lamb on their houses, so that God would pass over them and not destroy them.
• Leviticus 14:4: “…the priest shall order that two live clean birds and some cedar wood, scarlet yarn and hyssop be brought for the person to be cleansed.” This verse describes how hyssop was used as part of the ritual for cleansing a person from leprosy, a skin disease that made one unclean and unfit for worship.
• Psalm 51:7: “Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow.” This verse expresses David’s prayer for forgiveness and purification after he committed adultery with Bathsheba and murdered her husband Uriah. He asks God to cleanse him with hyssop, a symbol of God’s grace and mercy.
• John 19:29: “A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips.” This verse describes how the soldiers gave Jesus a drink of sour wine on a hyssop stalk, when he was hanging on the cross. This was a fulfillment of the prophecy in Psalm 69:21, and also a connection to the Passover lamb, who was Christ.
• Hebrews 9:19: “When Moses had proclaimed every command of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people.” This verse describes how Moses used hyssop to sprinkle the blood of the covenant on the people and the book of the law, when he ratified the old covenant at Mount Sinai. This was a foreshadowing of the new covenant in the blood of Christ, who is the mediator of a better covenant.
• The importance or symbolism of using hyssop to apply the blood to the doorposts is related to the theme of redemption and the typology of Christ. According to some biblical commentators45, hyssop symbolized the faith and the obedience of the Israelites, who trusted God’s promise and followed His command. Hyssop also symbolized the cleansing and the purification of the Israelites, who were spared from God’s judgment and delivered from Egypt’s bondage. Hyssop also pointed to the person and the work of Christ, who is the Lamb of God, who takes away the sin of the world. Christ is the ultimate and perfect sacrifice for the sins of the world, who redeems and saves His people by His blood. Christ is the true and ultimate Passover, who protects His people from the wrath of God and delivers them from the power of sin.

What is the intertextuality of “hyssop” from Exodus 12

Hyssop is a plant that is mentioned several times in the Bible, and it has different meanings and functions in different contexts. In Exodus 12, hyssop is used to apply the blood of the Passover lamb to the doorposts and lintel of the Israelites’ houses, as a sign of their faith and obedience to God, and as a protection from the angel of death. Hyssop is also used in other passages of the Old Testament for purification, cleansing, and healing purposes (Leviticus 14:4–7; Numbers 19:6–18; Psalm 51:7; 1 Kings 4:33). In the New Testament, hyssop is mentioned only once, in John 19:29, where it is used to offer a sponge soaked in vinegar to Jesus on the cross. Some scholars see this as a connection to the Passover, as Jesus is the true Lamb of God who takes away the sin of the world (John 1:29). Others see it as a contrast, as hyssop is associated with life and cleansing, while vinegar is a sour and bitter drink. Either way, hyssop is a symbol of God’s grace and salvation in the Bible, and it links the Old and New Testaments together.

If during the Passover the firstborn of each household was to die, and Pharaoh was the firstborn of his household, why would he not have been killed along with his firstborn son

That is a good question. The Bible does not explicitly state why Pharaoh was not killed in the Passover, but there are some possible explanations:

• One explanation is that Pharaoh was not considered a firstborn son, because he was not the son of the previous Pharaoh, but a usurper who took the throne by force or intrigue. This is suggested by some scholars who identify the Pharaoh of the Exodus as Horemheb, who was not of royal blood, but a general who became king after the death of Tutankhamun1.
• Another explanation is that Pharaoh was spared by God’s mercy, because God wanted him to witness His power and glory, and to acknowledge His sovereignty. This is suggested by some commentators who point out that God hardened Pharaoh’s heart several times, and that God said to Pharaoh: “But I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth.” (Exodus 9:16)2
• A third explanation is that Pharaoh was killed by God’s judgment, but not in the Passover, but in the Red Sea. This is suggested by some verses that imply that Pharaoh personally led his army against the Israelites, and that he drowned with them when the waters closed over them. For example, Exodus 14:6–8 says: “So he made ready his chariot and took his army with him. He took six hundred of the best chariots, along with all the other chariots of Egypt, with officers over all of them. The Lord hardened the heart of Pharaoh king of Egypt, so that he pursued the Israelites, who were marching out boldly.”3

Tell me about how Horemheb, who was not of royal blood could have been the Pharaoh during the Israelites Exodus from Egypt

Horemheb was a general who became the pharaoh of Egypt after the death of Tutankhamun and Ay, who were the last rulers of the 18th dynasty. Horemheb was not of royal blood, but he claimed to be the son of the sun god Ra, and he married Mutnedjmet, who was possibly the daughter or sister of Ay. Horemheb also erased the names and monuments of his predecessors, especially Akhenaten, who had introduced the monotheistic worship of Aten. Horemheb restored the traditional polytheistic religion and the power of the priests of Amun. He also reformed the administration and the military of Egypt, and tried to restore the glory and the stability of the country after the turmoil of the Amarna period12

Some scholars have suggested that Horemheb was the pharaoh of the Exodus, based on the chronology of the Hebrews and the similarity of his name to Horeb, the mountain of God where Moses received the law. However, this is not a widely accepted view, and there is no clear evidence to support it. Most historians doubt the historicity of the Exodus, or date it to a different period or pharaoh345

What is the intertextuality of “unleavened bread”

Unleavened bread is bread that is made without yeast or any other leavening agent. It is mentioned several times in the Bible, and it has different meanings and functions in different contexts. In Exodus 12, unleavened bread is part of the Passover meal, which commemorates the deliverance of Israel from slavery in Egypt. God commanded the Israelites to eat unleavened bread for seven days, and to remove all leaven from their houses, as a sign of their obedience and faith in God’s promise. Unleavened bread symbolized the haste and urgency of their departure, as well as the purity and holiness of God’s people (Exodus 12:14–20)1.

Unleavened bread is also used in other passages of the Old Testament for various purposes, such as offering sacrifices, making vows, or showing hospitality (Leviticus 2:4–5; Numbers 6:15–17; Judges 6:19–21; 1 Samuel 28:24). In the New Testament, unleavened bread is mentioned only once, in Acts 20:6, where it refers to the time of the Jewish festival. However, Jesus and the apostles used unleavened bread during the Last Supper, which was a Passover meal. Jesus broke the bread and gave it to his disciples, saying, “This is my body, which is given for you. Do this in remembrance of me” (Luke 22:19). Paul later explained that Christ is our Passover lamb, who was sacrificed for us, and that we should celebrate the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and wickedness (1 Corinthians 5:7–8)2.

Therefore, unleavened bread is a symbol of God’s salvation and grace in the Bible, and it links the Old and New Testaments together. It also reminds us of our identity and destiny as God’s redeemed people, who are called to be holy and obedient to Him.

In what ways do the specifics of the Passover meal reflect the situation the Israelites were in?

• The lamb symbolized the sacrifice that God required to spare the Israelites from the tenth plague, the death of the firstborn. It also foreshadowed the sacrifice of Christ, the Lamb of God, who would deliver His people from sin and death12.
• The unleavened bread symbolized the haste and urgency of the Israelites’ departure from Egypt, as they did not have time to let the dough rise. It also symbolized the purity and holiness of God’s people, who were to remove all leaven, a sign of corruption and sin, from their houses13.
• The bitter herbs symbolized the bitterness and suffering that the Israelites endured under the Egyptian bondage. They also reminded them of the need to repent and humble themselves before God14.

Tell me about the puns used in Exodus 12

Puns are words or phrases that have more than one meaning, or that sound like other words with different meanings. They can be used for humor, irony, or emphasis. Here are some examples of puns used in Exodus 12:

• In Exodus 12:5, God commands the Israelites to choose a lamb without blemish (tamim in Hebrew) for the Passover sacrifice. This word also means “complete” or “whole”, and it implies that the lamb should be perfect and unharmed. Later, in Exodus 12:46, God forbids the Israelites to break any of the lamb’s bones. This is a pun on the word tamim, as it suggests that the lamb should remain whole even after it is killed. This also foreshadows the prophecy in Psalm 34:20, which says that none of the Messiah’s bones will be broken (John 19:36).
• In Exodus 12:11, God instructs the Israelites to eat the Passover meal in haste, with their loins girded, their sandals on their feet, and their staff in their hand. The word for staff (matah in Hebrew) also means “tribe” or “branch”. This is a pun that implies that the Israelites should be ready to leave Egypt as a united people, as the tribes or branches of Israel. It also echoes the earlier miracle of Moses’ staff turning into a snake and back again (Exodus 4:2–4; 7:10–12), which was a sign of God’s power and authority over Egypt.
• In Exodus 12:13, God promises the Israelites that when He sees the blood of the lamb on their doorposts, He will pass over (pasach in Hebrew) them and not strike them with the plague of the firstborn. The word pasach also means “to spare” or “to protect”. This is a pun that emphasizes God’s mercy and grace towards His people, as He spares them from His judgment and protects them from harm. It also contrasts with the word for plague (nagaph in Hebrew), which means “to strike” or “to smite”. God passes over those who are covered by the blood, but strikes those who are not.
• There is a pun between the word “evil” and the word “leaven”. The word for evil in Hebrew is ra, and the word for leaven is seor. These two words sound very similar, and they are both spelled with the same three letters: resh, aleph, and waw. The only difference is the vowel pointing, which was added later by the Masoretes. The pun suggests that leaven is a symbol of evil, and that the Israelites should remove all evil from their lives, just as they removed all leaven from their houses. This is also supported by the New Testament, where leaven is often used as a metaphor for sin, corruption, or false teaching (Matthew 16:6; Mark 8:15; Luke 12:1; 1 Corinthians 5:6–8; Galatians 5:9). Therefore, the pun between evil and leaven in Exodus 12 is a clever way of conveying a moral lesson to the readers12345

Daniel Coulter is a Pronomian Christian and encourages the use of the Historical Grammatical Hermeneutic when digging deeper into the scriptures. In his day job, he works as a Product Owner in Finance Technology. He has a deep love of people and the Word of God.

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