Paths in Biblical Studies

Book of Exodus · Chapter 12 of 40

Exodus 12: Verse-by-Verse Commentary (with Videos)

51 verses · 24 video commentaries from 9 courses · Berean Standard Bible

1Now the LORD said to Moses and Aaron in the land of Egypt,

2“This month is the beginning of months for you; it shall be the first month of your year.

3Tell the whole congregation of Israel that on the tenth day of this month each man must select a lamb for his family, one per household.

4If the household is too small for a whole lamb, they are to share with the nearest neighbor based on the number of people, and apportion the lamb accordingly.

5Your lamb must be an unblemished year-old male, and you may take it from the sheep or the goats.

6You must keep it until the fourteenth day of the month, when the whole assembly of the congregation of Israel will slaughter the animals at twilight.

7They are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs.

8They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs.

9Do not eat any of the meat raw or cooked in boiling water, but only roasted over the fire—its head and legs and inner parts.

10Do not leave any of it until morning; before the morning you must burn up any part that is left over.

11This is how you are to eat it: You must be fully dressed for travel, with your sandals on your feet and your staff in your hand. You are to eat in haste; it is the LORD’s Passover.

12On that night I will pass through the land of Egypt and strike down every firstborn male, both man and beast, and I will execute judgment against all the gods of Egypt. I am the LORD.

13The blood on the houses where you are staying will be a sign; when I see the blood, I will pass over you. No plague will fall on you to destroy you when I strike the land of Egypt.

14And this day will be a memorial for you, and you are to celebrate it as a feast to the LORD, as a permanent statute for the generations to come.

15For seven days you must eat unleavened bread. On the first day you are to remove the leaven from your houses. Whoever eats anything leavened from the first day through the seventh must be cut off from Israel.

16On the first day you are to hold a sacred assembly, and another on the seventh day. You must not do any work on those days, except to prepare the meals—that is all you may do.

17So you are to keep the Feast of Unleavened Bread, for on this very day I brought your divisions out of the land of Egypt. You must keep this day as a permanent statute for the generations to come.

18In the first month you are to eat unleavened bread, from the evening of the fourteenth day until the evening of the twenty-first day.

19For seven days there must be no leaven found in your houses. If anyone eats something leavened, that person, whether a foreigner or native of the land, must be cut off from the congregation of Israel.

20You are not to eat anything leavened; eat unleavened bread in all your homes.”

21Then Moses summoned all the elders of Israel and told them, “Go at once and select for yourselves a lamb for each family, and slaughter the Passover lamb.

22Take a cluster of hyssop, dip it into the blood in the basin, and brush the blood on the top and sides of the doorframe. None of you shall go out the door of his house until morning.

23When the LORD passes through to strike down the Egyptians, He will see the blood on the top and sides of the doorframe and will pass over that doorway; so He will not allow the destroyer to enter your houses and strike you down.

24And you are to keep this command as a permanent statute for you and your descendants.

25When you enter the land that the LORD will give you as He promised, you are to keep this service.

26When your children ask you, ‘What does this service mean to you?’

27you are to reply, ‘It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt when He struck down the Egyptians and spared our homes.’” Then the people bowed down and worshiped.

28And the Israelites went and did just what the LORD had commanded Moses and Aaron.

29Now at midnight the LORD struck down every firstborn male in the land of Egypt, from the firstborn of Pharaoh, who sat on his throne, to the firstborn of the prisoner in the dungeon, as well as all the firstborn among the livestock.

30During the night Pharaoh got up—he and all his officials and all the Egyptians—and there was loud wailing in Egypt; for there was no house without someone dead.

31Then Pharaoh summoned Moses and Aaron by night and said, “Get up, leave my people, both you and the Israelites! Go, worship the LORD as you have requested.

32Take your flocks and herds as well, just as you have said, and depart! And bless me also.”

33And in order to send them out of the land quickly, the Egyptians urged the people on. “For otherwise,” they said, “we are all going to die!”

34So the people took their dough before it was leavened, carrying it on their shoulders in kneading bowls wrapped in clothing.

35Furthermore, the Israelites acted on Moses’ word and asked the Egyptians for articles of silver and gold, and for clothing.

36And the LORD gave the people such favor in the sight of the Egyptians that they granted their request. In this way they plundered the Egyptians.

37The Israelites journeyed from Rameses to Succoth with about 600,000 men on foot, besides women and children.

38And a mixed multitude also went up with them, along with great droves of livestock, both flocks and herds.

39Since their dough had no leaven, the people baked what they had brought out of Egypt into unleavened loaves. For when they had been driven out of Egypt, they could not delay and had not prepared any provisions for themselves.

40Now the duration of the Israelites’ stay in Egypt was 430 years.

41At the end of the 430 years, to the very day, all the LORD’s divisions went out of the land of Egypt.

42Because the LORD kept a vigil that night to bring them out of the land of Egypt, this same night is to be a vigil to the LORD, to be observed by all the Israelites for the generations to come.

43And the LORD said to Moses and Aaron, “This is the statute of the Passover: No foreigner is to eat of it.

44But any slave who has been purchased may eat of it, after you have circumcised him.

45A temporary resident or hired hand shall not eat the Passover.

46It must be eaten inside one house. You are not to take any of the meat outside the house, and you may not break any of the bones.

47The whole congregation of Israel must celebrate it.

48If a foreigner resides with you and wants to celebrate the LORD’s Passover, all the males in the household must be circumcised; then he may come near to celebrate it, and he shall be like a native of the land. But no uncircumcised man may eat of it.

49The same law shall apply to both the native and the foreigner who resides among you.”

50Then all the Israelites did this—they did just as the LORD had commanded Moses and Aaron.

51And on that very day the LORD brought the Israelites out of the land of Egypt by their divisions.

Exodus 12 Section and Chapter Commentary

Exod 12:1-51

Instructions for the Passover Feast

Before the final plague, God instructs Moses on the Passover feast, which includes Israelite women borrowing valuables from Egyptians and the ritual of slaughtering a lamb. The blood of the lamb was to be applied to doorposts, signaling to the angel of destruction to 'pass over' those homes, sparing the Israelite firstborn while killing the Egyptian firstborn.

Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 3: The Exodus · watch the clip

The Exodus as a Reenactment of God's Actions in Worship

The Passover feast, like the Sabbath, serves as a liturgical reenactment and remembrance of God's saving acts. Just as observing the Sabbath imitates God's rest after creation, the Passover allows Israel to participate in and remember God's deliverance from Egypt, shaping their worship and identity.

Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 3: The Exodus · watch the clip

Exod 12:1-28

Passover Sacrifice Instructions

The Pentateuch provides detailed instructions for the Passover sacrifice, to be offered on the 14th day of the first month. First-century texts, like those from Philo and Josephus, describe this as a mass-scale event involving myriads of sacrifices and millions of participants, highlighting its central role in Jewish life.

Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 4: Daily Life II: Sabbath and Festivals · watch the clip

Torah Observances: Festivals

Jews were obligated to observe various festivals, including the weekly Sabbath, a day of rest from Friday sundown to Saturday sundown. Passover, a spring festival, commemorated the national liberation from Egyptian slavery, a foundational event in Jewish memory.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 3: The Religion of Jesus | Understanding First-Century Judaism · watch the clip

Exod 12:1-20

Passover and Unleavened Bread as Combined Festivals

Exodus 12 describes two distinct concepts: the Passover sacrifice, involving the lamb and blood on doorposts, and the Festival of Unleavened Bread, focused on eating matzah for seven days. These appear as separate sets of laws, with the unleavened bread laws even preceding the narrative rationale for hasty departure. This suggests a combination of an existing seasonal agricultural festival (Unleavened Bread) with a historical event (Passover) to create a unified celebration.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 7: The Exodus, or Not · watch the clip

Exod 12:1-14

Greek Influence on Jewish Rituals

Jewish rituals, such as the Passover Seder, show clear influences from Greek culture. While the Torah outlines basic elements like eating unleavened bread and bitter herbs, the structured and orderly nature of the Seder, including specific cups of wine and discussions, parallels the Greek symposium. This demonstrates that ancient Jews readily assimilated Greek forms and ideas into their practices, as long as they did not conflict with Torah law.

Summarized by AI · Face to Face on the Bible: The Birth of Jesus · The World Jesus Entered: Yonatan Adler & Laura Nasrallah · watch the clip

Exod 12:15-20

Unleavened Bread and Leaven Removal

The Pentateuch instructs Israelites to remove all leaven from their homes and eat unleavened bread throughout the seven-day Festival of Unleavened Bread. Paul references this practice in 1 Corinthians 5, using it allegorically to encourage his readers to cleanse themselves of malice and evil, demonstrating that this observance was well-known to his audience.

Summarized by AI · Judaism in the Time of Jesus: Torah Law and Everyday Life in First-Century Judea · Lecture 4: Daily Life II: Sabbath and Festivals · watch the clip

Exod 12:21-27

Pesach to pascho: how the Passover word came to shape ideas of suffering

Haines-Eitzen goes back to Exodus and the Passover: the Hebrew Pesach names the festival and the sense that God passed over the blood-marked lintels of the Israelites without killing their children, and the Septuagint brings this word into Greek as pascho. She says this web of meaning around a couple of Hebrew and Greek terms came to shape early Christian ideas about suffering.

Summarized by AI · Holy Pain: Why Early Christians Embraced Suffering · Lecture 1: The Language and Experience of Suffering · watch the clip

Exod 12:31-42

The Exodus is the most frequently referenced story in the Bible

In contrast to many other narratives, the Exodus, which describes God's liberation of Israel from Egypt and the formation of a people in the wilderness, is widely known and referenced throughout the Bible, making it the most significant historical event for biblical authors.

Summarized by AI · The Ten Commandments · Lecture 4: The Status of the Ten Commandments · watch the clip

Exodus 12 Verse Notes

Exod 12:1

Prophecies of Christ in the Septuagint

Justin believes that the Septuagint is replete with anticipations of Christ, which are revealed through spiritual understanding. He cites examples like the Paschal lamb's splayed form resembling a cross, the Yom Kippur goat anticipating Christ's expiatory death, the Tree of Life symbolizing the cross, Moses' cruciform posture during battle, and the serpent on a rod in the wilderness, all pointing to Christ's crucifixion and redemptive role.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 7: Jews and Heretics | Justin Martyr and Israel · watch the clip

Exod 12:9

Josiah's Passover: Pentateuchal Contradictions

2 Kings 21:21-23 (referring to Josiah's Passover in 2 Kings 23:21-23) states that Josiah's Passover was the first to be properly offered since Joshua. This sets up a problem for Chronicles, as the Pentateuch itself contains contradictory instructions for the Passover sacrifice: Deuteronomy says to boil it, while Exodus explicitly forbids boiling. Chronicles, in its attempt to show Josiah perfectly following the law, must reconcile this inconsistency.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 25: Chronicles | Seriously, Let's Read Chronicles · watch the clip

Josiah's Passover and Pentateuchal Contradictions

Chronicles emphasizes Josiah's meticulous adherence to the Torah in celebrating Passover, even when faced with a contradiction within the Pentateuch itself. Deuteronomy prescribes boiling the Passover sacrifice, while Exodus explicitly forbids it. The Chronicler resolves this by stating that Josiah 'boiled it in fire according to the law,' demonstrating an interpretive effort to reconcile inconsistencies within the authoritative text and declare that interpretation as the true meaning.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 25: Chronicles | Seriously, Let's Read Chronicles · watch the clip

Translation Bias: Boiling vs. Roasting

Deuteronomy 16:7, in Hebrew, explicitly states that the Passover sacrifice should be 'boiled.' However, many English translations, including the King James Version and NRSV, 'fudge' this detail, rendering it as 'roast' or 'cook.' This translation choice smooths over a textual inconsistency within the Pentateuch, where Exodus 12:9 forbids boiling, thereby obscuring the interpretive work done by the Chronicler.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 25: Chronicles | Seriously, Let's Read Chronicles · watch the clip

Chronicles' Interpretive Solution to Passover

2 Chronicles 35:13 describes Josiah boiling the Passover sacrifice 'in fire,' an interpretive solution to the Pentateuchal contradiction between Deuteronomy (boil) and Exodus (do not boil). However, most English translations, including King James, NRSV, and JPS, render this as 'roasted with fire.' This translation choice undermines the Chronicler's sophisticated attempt to reconcile the inconsistencies in the authoritative text, presenting him as a 'proto-rabbi' who interprets and declares that interpretation as the law's true meaning.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 25: Chronicles | Seriously, Let's Read Chronicles · watch the clip

Exod 12:12

Gods Clashing in War

The association of peoples with their pantheons meant that gods were believed to fight alongside their people during conflicts. The instructor cites the example of the God of Israel executing judgment on the gods of Egypt, and the Roman gods triumphing over the God of the Jews after the destruction of the Jerusalem temple in 70 CE.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 1: The Mediterranean Matrix | Gods and Greeks · watch the clip

Widow's Request: Justice or Vengeance?

The widow in the parable asks to be 'avenged' (Greek: ekdikeo) against her adversary, a term that can imply juridical vindication but also carries strong connotations of violent punishment and vengeance in other biblical contexts, such as the plagues on Egypt (Exodus), Israel's actions against Midian (Numbers 31), Samson against the Philistines (Judges), and Judith against Holofernes. This raises the question of whether she seeks justice or vengeance.

Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 4: Persevering Widow and Unjust Judge | How Parables Promote and Demote Women · watch the clip

Exod 12:26

The Exodus story as national narrative

The repeated instruction in Exodus to tell the story of the Exodus from generation to generation highlights its role as a foundational national narrative. The meaning of the Exodus comes from the story itself, not from its literal historicity, serving as a powerful narrative of identity and redemption.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 7: The Exodus, or Not · watch the clip

Exod 12:27

Righteous suffering in the Book of Job

The Book of Job presents a dramatic narrative of a righteous and pious man who endures immense suffering, losing his family, wealth, and health, yet remains devout. Job's lament, questioning the hardship of human existence, underscores the theme that even the righteous can suffer enormously, and maintaining faith through such trials is a central message.

Summarized by AI · Holy Pain: Why Early Christians Embraced Suffering · Lecture 1: The Language and Experience of Suffering · watch the clip

Exod 12:29

Inconsistencies in the Plague Narratives

The biblical account of the plagues contains internal inconsistencies, such as the Egyptian magicians replicating the blood plague when all water was already turned to blood, or the repeated destruction of Egyptian livestock in different plagues after they were supposedly all killed earlier. These textual issues suggest the compilation of different source traditions.

Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 3: The Exodus · watch the clip

Exod 12:37

Population Size and Wilderness Logistics

The Book of Exodus states that 600,000 men aged 20 and older left Egypt, implying a total population of two to three million people. The logistics of such a large group wandering in the wilderness, camping together, and sustaining themselves with limited resources like 12 springs and 7 palm trees at Elim, present significant challenges to plausibility.

Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 1: Why Moses Matters · watch the clip

Numerical Implausibility of Midwives and Population

Exodus 12:37 suggests that 600,000 Israelite men of soldier age, implying a total population of 2 to 3 million people, left Egypt. However, Exodus 1 describes only two midwives for the entire Israelite population, which seems numerically implausible for such a large group. Additionally, if 2.5 million Israelites left, it would represent a significant portion of Egypt's estimated population of 4-5 million at the time.

Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 2: The Early Life of Moses · watch the clip

Why Ehrman thinks the exodus did not happen as Exodus describes

Ehrman lays out the historical problems with the exodus: 2.5 million people walking five abreast would stretch from Cleveland to New York, Egypt itself had only four or five million people, no other ancient source mentions the loss, and, quoting Joel Baden, not a single material trace of Israel in Egypt or the wilderness has been found, so he thinks the account as recorded in Exodus could not have happened. He rejects the apologists' reading of 600,000 men as 600 clans, since the word elsewhere in Exodus clearly counts people, and the scribal-error idea, since the text presupposes a massive miracle; he adds that an army drowning in a lake is hard to picture and that Egypt's records show its army was not destroyed, Ramses lived on, and Egypt kept controlling Canaan. His guess, which he says most people share, is that a group in Canaan began worshiping Yahweh, grew into Israel, and included some whose ancestors had escaped Egypt, and that their stories were massively exaggerated over time into the narratives we have.

Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 3: The Exodus · watch the clip

Lack of Egyptian and Archaeological Evidence for a Mass Exodus

There is no Egyptian record of the mass enslavement or exodus of a large population, nor of the death of firstborns or the destruction of Pharaoh's army. Furthermore, archaeological evidence is absent for a group of 2.5 million people, or even 600,000 men, wandering in the wilderness for 40 years, suggesting the biblical account of the Exodus as a mass event is not historically accurate.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 7: The Exodus, or Not · watch the clip

Exod 12:40

Chronological Discrepancy in Exodus

Exodus 6 provides a genealogy showing three generations between Levi and Moses, making Moses Levi's great-grandson. However, Exodus 12:40 states that the Israelites were in Egypt for 430 years. This creates a chronological problem, as three generations typically account for a much shorter period (e.g., 120-160 years), not 430 years.

Summarized by AI · Finding Moses: What Scholars Know About the Exodus and the Jewish Law · Lecture 2: The Early Life of Moses · watch the clip

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