Pesakh
Exodus 11:1-12:51
Although this study is entitled Pesakh, it will include the Tenth Plague, the original Pesakh Seder and the flight out of Egypt, the Exodus.
For this study, the following are to be considered:
Type and Anti-type p. 1;
Sacrifices p.1;
The Tenth Plague p. 2;
Pesakh p. 3;
The Lamb p. 5;
Pesakh Seder p.6;
Khag Matzah p.9;
Ma Nishtana or The Four Questions p.12;
Exodus p.13;
References and Credits p. 16.
Two important aspects must be considered: the difference between type (mashal) and Anti-type (nimshal) and prophecy and the actual role of the sacrifice.
The type is a representation or indication of a spiritual truth (Anti-type) by a more readily recognizable person, object or event (type). Sha`ul states that these are that “which are a shadow of the things to come; but the body is the Messiah’s.” (Col. 2:17). All types will have only a single Anti-type, and that is the Messiah Yahusha. Being only an indication, not every aspect of the type will be made evident in the Anti-type. However, in a prophecy, every minute detail will be made manifest. This may be fulfilled partially or fully in one or more future events, some of which have been completed in part or in whole and some yet to be fulfilled.
All the sacrifice offerings (Burnt, Grain, Peace, Sin and Trespass) are fulfilled in their entirety in the Master Yahusha. He is the compilation of all of these. However, due to the varied nature of each sacrifice and its particular instructions, each can only be a type of true Pesakh Lamb of `Eloakh.
The sacrificed lamb was to be later known as the חַטָּאָת #H2403 kha-ta-ar sin, sin-offering, guilt, punishment for sin or ἁμαρτία #G266 har-mar-tee-ah sin. Herein lies a problem. The Hebrew uses the same word for both the sin and the remedy for sin, namely חַטָּאָתkha-ta-ar which can only be distinguished by the passage context. When the Septuagint (LXX) translates this, it uses ἁμαρτίαhar-mar-tee-ah, but without context. Take a look at the following passage, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Cor. 5:21 KJV). This is how it appears in many English translations and is ambiguous and confusing. It is as though Scripture is saying that Yahuah made His Son to be sin. This cannot be so, as Yahuah cannot make or produce sin. This is better read as, “For Him (Yahusha)who knew no sin (spotless and without blemish),He (Yahuah)made to be the sin-offering on our behalf; so that in Him (Yahusha)we might become the righteousness of `Eloakh.” (2 Cor. 5:21 parenthesis mine).
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The Sin-offering was a means of atoning or covering for unintentional sin, that which is not made known. The basis of this is that the Sin-offering was considered as the atonement of Sin itself and not a Trespass-offering, for the outworking of sin.
For the individual, the Sin-offering had to be lamb without spot or blemish, slaughtered and its blood sprinkled by the priest.
A further feature of the sacrificed lamb was its consideration as the Peace-offering (cf Lev. 7:28-34). This sacrifice differs from all others in that the offerer, priest (and his children) and Yahuah all were deemed to have been fed by the lamb (Jukes p. 99). The symbolism of the Peace-offering is one of reconciliation between the just Yahuah and sinful Man. Such a reconciliation and subsequent shalom is impossible except through the shed blood of the sacrificial Peace-offering (cf John 14:27; Rom. 5:1, 11; Eph. 2:14; Col. 1:20).
The Tenth Plague (Exod. 11:1-10)
Ten is a significant number in Rabbinic Judaism, in that it takes a minimum of ten men to form a minyan, a group forming a representative sample of the whole community. This can also be seen on tablets of stone, where on Yahuah inscribed Eseret Ha-devarim (Ten Words/Commandments), that represent the full Torah. These stone tablets were placed within the arone, “I will write on the tables the words that were on the first tables which you broke, and you shall put them in the arone.” (Deut. 10:2). It is also seen in the application of the tithe, or tenth part whereby everything belongs to Yahuah, but a tenth is given back in acknowledgement as representing the whole, “All the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is Yahuah’s: it is set apart to Yahuah.” (Lev. 27:30). Thus, the Tenth Plague could be considered as a representative sample of the whole Egyptian pantheon.
The greater the haughtiness, the more pronounced the humbling. Par`oh, as king of the mightiest empire and the gods’ representative on earth, required the death of all the first-born to debase him (cf Dan. 4:30-34(34-37)). Yahuah brings a strong delusion to fall upon Par`oh, who thought himself invincible and master of all, only to be led to destruction, “and with all deception of wickedness for those who are being lost, because they did not receive the love of the truth, that they might be saved. Because of this, `Eloakh sends them a working of error, that they should believe a lie; that they all might be judged who did not believe the truth, but had pleasure in unrighteousness.” (2 Thess. 2:10-12).
11:1 – “Yahuah had said to Moshe, ‘Yet one plague more will I bring on Par`oh, and on Egypt; afterwards he will let you go. When he lets you go, he will surely thrust you out altogether.’” On a previous occasion (Exod. 3:20), Yahuah had informed Moshe that Par`oh would let the Yisra`elites go, but it would take the Tenth Plague in order for Par`oh to ultimately relent.
11:2 – “Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, articles of silver, and articles of gold.” These gold and silver items could not be used in any form in future religious services (Hertz p. 217 on Exod. 3:22) but would be melted down, (and purified) and reused.
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11:3 – “Yahuah gave the people favour in the sight of the Egyptian. Moreover, the man Moshe was very great in the land of Egypt, in the sight of Par`oh’s servants, and in the sight of the people.” Yahuah turned the Egyptians hearts towards the Yisra`elites, either through fear or through Moshe’s warnings, that may have contributed to the number of non-Yisra`elites obeying Moshe and leaving with the Yisra`elites.
11:4, 5 – “Moshe said, ‘This is what Yahuah says: ‘About midnight I will go out into the midst of Egypt, and all the firstborn in the land of Egypt shall die, from the firstborn of Par`oh who sits on his throne, even to the firstborn of the maid-servant who is behind the mill; and all the firstborn of beasts.” This verse is ambiguous, in that it does not define ‘firstborn’. This is more clearly stated in, “you shall set apart for יהוה every first issue of the womb: every male firstling that your cattle drop shall be יהוה’s.” (Exod. 13:12 sefaria.org/sheets). Therefore, it is possible that it was every firstborn, including women, indicating that Par`oh was not a first son. The sin of refusing the Yisra`elites, Yahuah’s firstborn son, resulted in the apt judgement falling upon all Egyptians, “You shall tell Par`oh, ‘Thus says Yahuah, Yisra`el is my son, my firstborn,” (Exod. 4:22). However, it would seem that it was relevant to the firstborn sons, “All that opens the womb is mine…All the firstborn of your sons you shall redeem. No one shall appear before me empty.” (Exod. 34:19, 20).
בְּהֵמָה #H929 b-hay-mar – beasts, cattle. The Tenth Plague follows a theme of plagues challenging the gods of Egypt. Each plague was representative of a particular god, and the Tenth Plague challenge those gods represented by the various heads of beasts, and ultimately Par`oh. Par`oh was considered as a living god and High Priest, selected by the gods themselves (egyptmythology.com/ living god). Par`oh wore upon his head an uraeus, a stylized rearing cobra figure, representing divine power, protection and justice (egyptmythology.com/uraeus). The death of Par`oh’s son demonstrated the impotency of the whole Egyptian pantheon represented by Par`oh.
The serpent is well depicted in the Egyptian pantheon. Early pictographs show a serpent with human hands and legs known as Neheb-Kau, unlike all other gods that only have an animal head that was known as the guardian of the underworld. This later morphed into the god Apep, Eater of Souls, the Uncreator and god of destruction and chaos. The death of Par`oh’s son was Yahuah’s declaration that the power of the serpent had been destroyed One World Religion – First Generation Assembly).
בְּהֵמָה b-hay-mar “that you shall set apart to Yahuah all that opens the womb, and every firstborn which you have that comes from an animal. The males shall be Yahuah’s.” (Exod. 13:12) by context, shows that it was the domestic animals that was referenced.
11:7 – “But against any of the children of Yisra`el a dog will not move its tongue, against man or animal; that you may know that Yahuah makes a distinction between the Egyptians and Yisra`el.” The reference to a dog is an Hebraic idiom that means safety and peace (Hertz p. 253).
11:10 – “Moshe and Aharon did all these wonders before Par`oh, and Yahuah hardened Par`oh’s heart, and he did not let the children of Yisra`el go out of his land.” In spite of all the plagues visited upon the Egyptians, Par`oh was adamant that he was still in control and was not letting the Yisra`elites go. Therefore, all that Yahuah promised would be fulfilled.
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Pesakh (Passover)
פֶּסַח #H6453 *1786 pay-sakh pass over, the Feast Pesakh or the sacrifice. However, it may stem from a root meaning to defend or protect (Harris et al p. 729). The connotation is that it is Yahuah who sees the blood, but commands the Destroying Angel to pass by those homes as Yahuah protects because of the faith shown by the blooded door posts (cf Heb. 11:28). This idea needs to be foremost in the reading of this study. It is not the blood, nor the lamb, nor the absence of khemetz that saves the Yisra`elites, but their putting their complete trust in Yahuah and His Word, “for by grace you have been saved through faith, and that not of yourselves; it is the gift of `Eloakh, not of works, that no one would boast.” (Eph. 2:8, 9); “Without faith it is impossible to be well pleasing to Him, for he who comes to `Eloakh must believe that He exists, and that He is a rewarder of those who seek Him.” (Heb. 11:6).
12:1 – “Yahuah spoke to Moshe and Aharon in the land of Egypt, saying,” Yahuah here, issues a commandment to both Moshe and Aharon.
12:2 – “This month shall be to you the beginning of months. It shall be the first month of the year to you.” From this day, not only all Scripture, but the national identity of Yisra`el, will be dated (see 12:3a below). It was from this day that Yisra`el commenced their release from the bondage of slavery to the Egyptians, fore-shadowing the day when all Mankind will be released from the bondage of slavery to sin. All those who accept the Anti-type will be considered as part of the spiritual nation of Yisra`el.
Under the bondage of Egypt, time had no real meaning for the Yisra`elites as their whole life was governed by their masters. Yahuah was now stressing to His people that He was the Master of His People, and as such, all time was in His hands.
רִאשׁוֹן #H7223 ree-shone – first. Not only was the calendar to be changed so that the Biblical New Year would begin with this day/month, but it would be considered as the primary or chief of months (Gill). Since their arrival in Egypt, the Yisra`elites would have known the new year as the celebration of the flooding of the Nile, around the Autumnal Equinox. This roughly corresponds to their original or Adamic new year, Rosh HaShanah.
All Biblical months are to be counted from this, the first month. They are called with respect to the ordinal numbers (1st., 2nd. etc) and not by the Babylonian names (Nissan, Tishrei).
Only the Creator of time has the right to alter seasons, days and years (cf Gen. 1:14). Not only was this to be a new accounting of the years, but a completely new era of liberty for the Yisra`elites. This redemption was the first step out of darkness into light; from death to life (MacKintosh p. 121). A man’s life is naught until he begins his walk with Yahuah, in the knowledge of full and secure salvation and settled peace gained only by the Blood of the Lamb, “By Dawid. A maskil. Blessed is he whose disobedience is forgiven, whose sin is covered. Blessed is the man to whom Yahuah does not impute iniquity, in whose spirit there is no deceit.” (Psa. 32: 1, 2).
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12:3a – “Speak to all the congregation of Yisr`el, saying…”
עֵדָה #H5712 *878a ay-da congregation, assembly – this comes from the root יָעַד #H3259 *878 ya-ed to meet, assemble, appoint, betroth. This is the first mention in Scipture of עֵדָה ay-da and is the defining moment as it refers to the time that a collection of tribes that arrived in Egypt, is to leave as one, united nation under Yahuah.
It is used a contracted form as עֵד #H5707 *1576c aid – testimony, witness and is used to establish a permanent and unequivocable ownership, “He said, ‘You shall take these seven ewe lambs from my hand, that it may be a witness to me, that I have dug this well.’” (Gen. 21:30) or covenant, “Yahusha said to all the people, ‘Behold, this stone shall be a witness against us; for it has heard all the words of Yahuah which He spoke to us: it shall be therefore a witness against you, lest you deny your `Elohiym.” (Josh. 24:27). Yahuah’s people are to be a witness to people of what He has done. עֵדָה ay-da therefore refers to the spiritual aspect of the assembly.
The Yisra`elites were centred around Ra`meses, and as successive Par`ohs became concerned over their rapid growth in numbers, to have kept them in a restricted area. However, this would still cover a vast area and upwards of two million people. It is more likely that Moshe to have instructed the leaders of the tribes, to disseminate instructions down to elders and family units. They would then in turn make the instructions known to individual families.
12:3b – “‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household,’” The Head of the household would take upon himself to select the lamb. The lamb or kid was to be selected on the tenth day of the first month, and intimately kept within the family for four days, thus becoming a family member and an appropriate substitute. During these four days, a close inspection would be carried out by the head of the household to find any blemish that would exclude the lamb. It was also a precautionary measure in that once the animal was established as being without blemish, it ensured that no discarding injury may occur.
It was on the tenth day of the first month that the Master Yahusha rode into Yerushalayim, “The multitudes who went before Him, and who followed kept shouting, ‘Hoshia`na to the son of Dawid! Blessed is He who comes in the name of Yahuah! Hoshia`na in the highest!’” (Matt. 21:9), for Him to come under the close scrutiny of the High Priest, presenting Himself without spot or blemish.
12:4 – “and if the household be too little for a lamb, then he and his neighbour next to his house shall take one according to the number of the souls; according to what everyone can eat you shall make your count for the lamb.” Jerusalem Targum recognises that the minimum number of adult males required to form an assembly, known as a minyan, was ten (www.sefaria.org). This would make the household around twenty or twenty-five in total. Less than this would necessitate in the waste of much of the lamb. Therefore, smaller households were told to combine. It was also possible that smaller families may have invited widows, orphans and the poor, to share in their abundance. The shear number of animals slaughtered was staggering. Conservatively, over 100,000 animals were killed on this one night.
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For the Yisra`elite, the prime purpose was to secure safety for each individual by the smearing of the blood. Ever since Gan Eden, “Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:21), were people aware that their sin could only be temporarily covered by the death and the shedding of blood of a sacrificial animal, but that it was only on the basis of its Anti-type, “I will put enmity between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise His heel.” (Gen. 3:15). The Yisra`elites, at this time, would not have been able to conflate the conception that general animal sacrifice for sin, was also the means of present security and future redemption (Maclaren).
12:5 – “Your lamb shall be without blemish, a male a year old. From the sheep or from the goats you shall take:”
“…lamb…you take.” The lamb is masculine singular whereas the people are considered as masculine plural (cf Ezra 6:20). As the passage clearly does not refer to all the people killing one lamb, this must be looking forward to the Anti-type when all Mankind shall look to the one Lamb of `Eloakh who takes away the sin of the world (John 1:29). Only one lamb (singular) is to be slaughtered but it is to be killed (symbolically) by and for the whole assembly (plural). This type is fulfilled by the sacrifice of the Master Yahusha, and is the reason for His Incarnation.
Most translations of Exod. 12:5, have the neuter pronoun, it, inferred. In Hebrew, there is no neuter gender and if any pronoun was to be used it would have been him. This again points to the Anti-type.
“…without blemish…” The lamb was to be without any defect symbolising the absence of sin (1 Cor. 5:7-11). The Anti-type was known for His innocence (Isa. 53:7, 8), meekness (Jer. 11:19); harmlessness (Matt. 26:53) and good for food (Luke 22:19).
“…a year old…” This phrase occurs fifty-five times in regard to sacrifices, so must be of the utmost importance. This covers an animal of around nine to eighteen months old. In the life of the Anti-type, the Master Yahusha, there is no significant period approximating to a year, except in His ministry (for more fuller details refer to The Duration of The Master Yahusha’s Ministry – First Generation Assembly).
12:6 – “and you shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Yisra`el shall kill it at evening.”
“…at evening…” At dusk, literally between the two suns (www.sefaria.org). This traditionally is from the zenith of the sun just as it begins to lose it power until sunset. That is, from approximately 15:00 until 18:00. Due to the huge number of lambs required to be slaughtered at Pesakh, the Temple Crier would sound off the Shofar to start the preparations for the daily sacrifices. This is usually around 03:00 but on Feast days, these preparations begin after sundown. “At the ninth hour Yahusha cried with a loud voice, saying, `Eli, `Eli lemana shabakthani? which is, being interpreted ‘My God, my God, why have you spared me?” (Mark 15:34 AENT). Mark’s chronology is taken from the Roman hours so this would have death of the Master Yahusha taken place around 15:00.
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12:7 – “They shall take some of the blood, and strike it on the two side-posts and on the lintel, on the houses in which they shall eat it.” After the slaughter of the lamb or kid and the splashing of the blood, came the feast. Those within the house that had blood daubed on its door frame, under the blood-protection, could now partake of the Seder in peace and safety. In eternity, those who are so covered in Heaven will live in peace whilst those not under the blood-protection will suffer devastation in She`ol.
12:8 – “They shall eat the flesh in that night, roasted with fire, and matzah. They shall eat it with bitter herbs.” The blood was the basis for peace, whilst the lamb was the basis for covenant and unity. Yisra`el was saved by faith in the blood, but the lamb provided as food, a unity of fellowship. The Blood of the Lamb is the common foundation and connects Believers with Yahuah and with one another, “For where two or three are gathered together in my name, there I am in the midst of them.” (Matt. 18:20). However, to have full fellowship with Him, we must put off all sin, represented in the Seder as khametz, as this did not form part of the meal.
“…in that night…” The lamb was only to be eaten in the house for one night. Any sacrificed meat left over must not be taken out to the house and consumed on the journey. The Anti-type was to appropriated only the once and for all, “For such a High Priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; who does not need, like those High Priests, to daily offer up sacrifices, first for His own sins, and then for the sins of the people. For this He did once for all, when He offered up Himself.” (Heb. 7:26, 27).
“…roasted with fire…” The lamb must be subject to the flames as the Anti-type must suffer the fire of affliction.
“…matzah…” The unleavened bread was a sign of the haste in departure to which the people were expected to be prepared.
“…bitter herbs…” These were to be a perpetual memorial of the cruel bondage to slavery. There can be no communion with the lamb (Lamb) except in remembrance that it (He) had to die to offer up the blood and sharing in its (His) sufferings, “that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed to His death;” (Phil. 3:10). It may also be a prophesy regarding the sorrow of Yahuah who had to witness the Crucifixion of His Son.
12:9 – “Do not eat it raw, nor boiled at all with water, but roasted with fire; with its head, its legs and its inner parts.”
“Do not eat it raw…” as was common with pagan sacrifices.
“…nor boiled at all with water…” In order for the lamb to be boiled, it would have had to be dismembered to fit into a pot. The Anti-type fulfilled the type and prophecy “He protects all of His bones. Not one of them is broken.” (Psa. 34:20; John 19:36).
“…roasted with fire…” Fire is considered as a type of the wrath of Yahuah and the burnt sacrifice was a sign of appeasement.
12:10 –“You shall let nothing of it remain until the morning; but that which remains of it until the morning you shall burn with fire.” This must not be taken on the journey and used as any ordinary meal. All that is uneaten is to be burnt up and considered to be Yahuah’s portion. As with the Peace Offering, all parties were to partake in the meal. That which was
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not eaten, the bones, sinews and offal, were to be completely burnt up as would the Peace Offering to Yahuah. The lamb was not to be considered as just another common, profane meal, but of a highly significant spiritual nature. The left-overs were not to be taken away and consumed again, nor was it allowed to rot.
Likewise, the Anti-type in which the Master Yahusha need only to die once for a sinner (Heb. 7:27) and His body did not see corruption, “For you will not leave my soul in She`ol, Neither will you allow your Holy One to see corruption.” (Psa. 16:10).
12:11 – “This is how you shall eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste: it is Yahuah’s Pesakh.” This, again, shows that all the people must be prepared to leave at any moment. The Master Yahusha prophesised, regarding the End Times, of the unexpected departure of Believers who must not turn back even for their cloak (Mark 13:14-16 cf Gen. 19:26). At any normal meal, the tunic would have been loose and shoes left off, but due to the imminency of departure everything must be in hand.
All those Believers, who in faith are waiting for the imminent return of the Messiah, shall live according to this meal: partaking of the Peace Offering (Lamb), having set aside sin (khemetz) and in communion with Yahuah (unleavened bread), in remembrance of His suffering (bitter herbs), but also constantly ready to be Snatched Away at any moment.
“…Yahuah’s Pesakh.” This is the first mention of Pesakh in Scripture.
12:12 – “For I will go through the land of Egypt in that night, and will strike all the firstborn in the land of Egypt, both man and animal. Against all the gods of Egypt I will execute judgments: I am Yahuah.” The subsequent plagues represented all the gods of Egypt depicted by various reptiles, weather, cattle, health, fertility, darkness and finally upon the gods’ representative on earth, Par`oh.
“For I will go… and will strike all the firstborn…” וְהִכֵּיתִ֤י w`hik-ke-ti and will strike. In Biblical Hebrew grammar, this verb is a hilfil conjunctive perfect. That is it is Yahuah that will go through the land causing another to kill all the firstborn. All those under the Blood look out in peace and security. All those not so covered would have to look on in horror.
“… Against all the gods of Egypt I will execute judgments: I am Yahuah.” The name of Yahuahis not a means of distinction from amongst the gods of Egypt, especially that of the so-called man-god, Par`oh. Rather, it is a declaration as to the immutable power of the `Elohiym of Yisra`el, “`Elohim spoke to Moshe, and said to him, ‘I am Yahuah;’” (Exod. 6:2) as opposed to the power of Man as displayed in the institution of the Par`oh, “Par`oh said to Yosef, ‘I am Par`oh, and without you shall no man lift up his hand or his foot in all the land of Egypt.’” (Gen. 41:44).
12:13 – “The blood shall be to you for a token on the houses where you are: and when I see the blood, I will pass over you, and there shall no plague be on you to destroy you, when I strike the land of Egypt.”
This is one of the most significant of all Scripture passages.
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“The blood…” and nothing but the blood. It was not the lamb, unleavened bread and bitter herbs nor any other preparation of Man that sufficed. Man had tried to satisfy the just `Elohiym by his own means but abjectly failed, “Both of their eyes were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves aprons… Yahuah made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:7, 21). The sacrifice of an animal for temporary covering of sin was well attested since Gan Eden. However, it would not be until Mt. Sinai that the full meaning of the type and thus the Anti-type would be revealed.
“…a token…” אוֹת #H226 oat a sign, token or pledge. This is sign that was given to the people by Yahuah to reinforce an eternal ordinance (cf Gen.1:14 heavenly lights; Gen. 9:13 the rainbow; Gen. 17:11 circumcision).
Nothing more and nothing less than faith in the blood was required for safety. The lamb was Yahuah’s substitute for the Nation; the Lamb was Yahuah’s substitute for all sinners. The lamb’s shed blood outside the door guaranteed the safety for all inside the door.
“…when I see the blood, I will pass over you…” This is the whole basis of salvation. It is only when Yahuah looks upon the shed blood of the Lamb and all its types, can Yahuah transfer His judgement, wrath and punishment onto the Sacrifice. It is not the shedding nor the application of the blood, but only Yahuah looking upon it and His acceptance. The only part Man has to play is obedience in the faith of the Word of Yahuah, what He says, He will accomplish.
The enemy was defeated by the blood of the lamb and the word of Yahuah, “They overcame it because of the Lamb’s blood, and because of the word of their testimony. They did not love their life, even to death.” (Rev. 12:11). It has often been said that the Blood itself was too simple to counter all the guises of sin and must be supplemented with something (doctrine, prayer, tradition laws, good deeds etc.). It was the blood and only the blood that turned away the wrath of Yahuah.
12:14 – “This day shall be to you for a memorial, and you shall keep it a feast to Yahuah: throughout your generations you shall keep it a feast by an ordinance forever.”
“…a memorial…” זִכָּרוֹן #H2146 zi-ka-rone memorial, remembrance. This day is to be remembered throughout Yisra`el, from generation to generation and for all time. It was this day that the Master Yahusha was to celebrate according to Torah immediately prior to His death (Matt. 26:29).
12:15 – “Seven days shall you eat matzah; by the first day you shall put away leaven out of your houses, for whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Yisra`el.” An integral part of Pesakh is Khag Matzah, the Feast of Unleavened Bread. Khametz or leaven can be symbolic of sin. In order to fully comply with this commandment, a righteous household cleanses and scours the house for days before the 14th. Day. Before sunset on the 13th. Day (or 12th. day if the 13th. is a Shabbat), a symbolic hunt, known as Bedikhat Khametz is carried out by parents and children using a candle, to ensure all that is leavened (khametz) has been removed from the house. This is very difficult to accomplish, so Rabbinic tradition offers a circumvention by allowing the khametz to be sold to a Gentile, on a temporary basis, for a nominal fee (My Jewish Learning).
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Although initially khametz referred to yeast as the rising agent in bread, Rabbinic tradition calls all grains, legumes or rice that swell upon moisture. It should be noted that it was not the swelling that was to be prohibited in this passage, but that which grows from a tiny amount, and permeates the whole mass. This was the intent that the Master Yahusha taught in Luke 13:20, 21, comparing the Kingdom of `Eloakh with the leaven in bread, that starts out in Yisra`el but eventually permeated the whole world.
The reference to the soul is in regard to that part of the person that is conscious, and deliberately disobeys. Those who do not comply with this commandment are not killed, but cannot be part of the Covenant People. The person is treated as a pagan and must cast out of the community. In effect, such a person would find it difficult to survive, and in the Wilderness sojourn, would be a death sentence.
In the Temple prior to His Crucifixion, the Master Yahusha symbolically cleanses it of the khametz that typifies corruption, “Yahusha said to them, ‘Take heed and beware of the leaven (khametz) of the Pharisees and Sadducees.’ Then they understood that He did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.” (Matt. 16:6, 12) (Wadge p. 463).
The removal of every scrap of khametz was vital, as any shred of unrepentant sin would destroy the peace of fellowship, “Your boasting is not good. Do you not know that a little khemetz leavens the whole lump? Purge out the old khemetz, that you may be a new lump, even as you are unleavened. For indeed the Messiah, our Pesakh, has been sacrificed in our place. Therefore, let us keep the feast, not with old khemetz, neither with the khemetz of malice and wickedness, but with the matzah of sincerity and truth.” (1 Cor. 5:6-8), and Yahuah `could have no part in the communion. Hence the commandment to cut off anyone from the community who eats khametz in the seven days of Khag Matzah (MacKintosh p. 138).
“You shall not offer the blood of my sacrifice with leavened bread; neither shall the sacrifice of the feast of the Pesakh be left to the morning.” (Exod. 34:25; cf Exod. 23:18, cf Deut. 16:4). It is stressed in Scripture that there can never be a mixing of the Pesakh meal with khemetz. In Sha`ul’s first Letter to the Assembly at Corinth, he has warned either of the complacency of Believers or the descent into antinomianism. The Pesakh Lamb had been slain at Gulgolta, and it may be thought that the shed Blood will protect the Corinthians from immoral contamination, or that they thought that it did not matter if they sinned, they could always plead the Blood. This is, in effect, what Scripture warns against in the co-mixing of khemetz and Blood. The Corinthians need to repent as the Blood does not automatically remove their unrepented sin.
This is practical holiness. It is not an aid to salvation, but it is closely associated with the enjoyment thereof. This is accomplished, with the help of HaRuakh, by putting aside the old nature, “in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of the Messiah;” (Col. 2:11); “Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; for which thing’’ sake the wrath of `Eloakh comes on the sons of disobedience.” (Col. 3:5).
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12:16 – “In the first day there shall be to you a set apart convocation, and in the seventh day a set apart convocation; no manner of work shall be done in them, except that which every man must eat, that only may be done by you.” Although these two set apart days are not strictly Shabbatot, they are treated as such in all ways apart from the preparation of food.
12:17 –“You shall observe the (Feast of) Matzah; for in this same day have I brought your hosts out of the land of Egypt: therefore, shall you observe this day throughout your generations by an ordinance forever.” The reason for observance is it is a memorial to the Exodus out of Egypt, whereas Pesakh is the memorial for the passing over of the Angel of Death from the homes of Am Yisra`el. This conversation took place several days prior to Pesakh but Yahuah states this in the Prophetic Perfect tense, in that a future event is described as already having taken place, such is the surety of the declaration of Yahuah.
The Feast is not in Scripture, but is only inferred. “And you shall watch over the unleavened cakes” (Chabad.org/…9873). There is an implied commandment to watch over or safeguard the matzot, lest any form of leaven or moisture contaminates the dough. As this is one of the very first commandments to the nation of Yisra`el, it is used as a presage for all commandments, in that they should be carried out with the absolute minimum of delay so as to prevent anything preventing the efficacy of the mitzvah.
12:18 – “In the first month, on the fourteenth day of the month at evening, you shall eat matzah, until the twenty first day of the month at evening.” This is confirmation that the day commences at sunset and ends the following sunset.
12:19 – “Seven days shall there be no khametz found in your houses, for whoever eats that which is leavened, that soul shall be cut off from the congregation of Yisra`el, whether he be a foreigner, or one who is born in the land.” Anyone who is considered as part of the commonwealth of Yisra`el, is to obey this commandment, those who left Egypt, those descendants to be born in the Land or Diaspora or, indeed, those grafted in.
12:20a – “You shall eat nothing leavened…” This is the justification for the Rabbinic tradition to prohibit any food that swells.
12:20b – “In all your habitations you shall eat matzah.” This commandment is not to be restricted to Eretz Yisra`el, but anywhere a community is established, the observance of Khag Matzah is to be carried out. Pesakh that is soon to be celebrated was a one-off occurrence, but was to be celebrated until the destruction of the Second Temple. All sacrifices where to be carried out in the Sanctuary (Tabernacle or Temple), but once the Second Temple was destroyed, there was no provision for the Pesakh lamb to be slaughtered. Rabbinic tradition allows for a lamb shank to be eaten as a memorial, but only if the bone was broken, signifying that it was never intended to be a sacrificial animal (cf Exod. 12:46). As the observance of Khag Matzah does not require sacrifices, it can be, and must be, carried out in perpetuity.
12:21 – “Then Moshe called for all the Elders of Yisra`el, and said to them, ‘Draw out, and take lambs according to your families, and kill the Pesakh.’” Here, Moshe is instigating the beginning of Pesakh, where the lambs are to be selected on the tenth day of the first month.
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12:22a – “You shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin;”
Hyssop (Heb. ay-zobe) is a bushy plant, and when its twigs were tied together, used as a brush, traditionally three stalks. The leaves were dipped into a bowl containing the blood of the sacrificed lamb. This blood was then to be daubed over the external door posts and lintel. Hyssop was used and not a cloth as the resultant blood striking the posts and lintel would be indicative of the wounds sustained during flogging, typical of the scourging of the Master Yahusha, immediately prior to His Crucifixion and transferred onto the Cross. Hyssop was later to be symbolic of the purification from sin (cf Psa. 51:7).
נָגַע #H5060 * 1293 na-gare to touch, strike, reach, used for the guilty deserving punishment (Jer. 51:9), by inflicting a fatal blow (Jer. 4:10, 18; Job 1:19; 5:19). This is the root of נֶגַע #H5061 *1293 neh-gare plague, disease as in being struck down with disease or judgement, and is commonly used when an over-lord punishes a subject or a father punishes a child. Several other words are derived from this root, all with the notion of a mortal wound, struck down with disease resulting from divine retribution. It is used with terrible effect in the Day of Yahuah’s Wrath (Zech. 14:12).
12:22b – “…and none of you shall go out of the door of his house until the morning.” The people were to remain in-doors, under the protection of the blooded door frame. This is proof that even ‘righteous’ people need a Saviour. Those who thought that their good deeds were sufficient to prevent destruction, need only to look at this passage. Only those under the protection of the blood were saved.
12:23 – “For Yahuah will pass through to strike the Egyptians; and when He sees the blood on the lintel, and on the two side-posts, Yahuah will pass over the door, and will not allow the destroyer to come in to your houses to strike you.” The Destroying Angel is an agent of Yahuah, not Yahuah Himself (cf 2 Sam. 24:16).
12:24 – “You shall observe this thing for an ordinance to you and to your sons forever.” It is the observation of Pesakh sacrifice and meal that is to be carried out and not the sprinkling of blood as this was to be a once for all event (cf Heb. 7:27). Khag Matzah and Pesakh annual feast unites all Yisra`elites (born or adopted) throughout all generations.
12:25 – “It shall happen when you have come to the land which Yahuah will give you, according as He has promised, that you shall keep this service.” Yahuah had declared His name unto Moshe. “`Elohim spoke to Moshe, and said to him, ‘I am Yahuah; and I appeared to Abraham, to Yitz`khak, and to Ya`akob, as `El Shaddai; but by my name Yahuah I was not known to them. I have also established my covenant with them, to give them the land of Kana`an, the land of their travels, in which they lived as aliens.” (Exod. 6:2-4). Historically, the people had known `El Shaddai as the `Elohiym who has provided Eretz Yisra`el but revealed Himself as the `Elohiym who redeems His people so that they may go out from bondage to Par`oh in Egypt (as a type of HaSatan and sin) to go to the Land to worship and serve Yahuah (cf Exod. 5:3).
“…the land…” That is, the Covenant Land promised to Abraham (Gen. 13:17), Yitz`khak (Gen. 26:3) and Ya`acob (Gen. 35:12).
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12:26 – “It will happen, when your children ask you, ‘What do you mean by this service?’” At every Pesakh Seder the children would ask the head of the household The Four Questions or Ma Nishtana (What is Different).
What makes this night different from all nights?
1) Q. On all nights we need not dip even once, on this night we do so twice!
A. Slavery: The salt water into which we dip the karpas (potato, onion, or other vegetable) represents the tears we cried while in Egypt. Similarly, the kharoset (fruit-nut paste) into which the bitter herbs are dipped reminds us of the cement we used to create the bricks in Egypt.
A. Freedom: Dipping food is considered a luxury; a sign of freedom as opposed to the poor (and enslaved) who eat dry and un-dipped foods.
2) Q. On all nights we eat khametz or matzah, and on this night only matzah!
A. Slavery: Matzah was the bread of slaves and the poor, it was cheap to produce and easy to make.
A. Freedom: Matzah also commemorates the fact that the bread did not have enough time to rise when the Jews hastily left Egypt.
3) Q. On all nights we eat any kind of vegetables, and on this night maror!
A. Slavery: The maror (bitter herbs) reminds us of the bitterness of slavery in Egypt.
4) Q. On all nights we eat sitting upright or reclining, and on this night we all recline!
A. Freedom: We commemorate our freedom by reclining on cushions like royalty (Chabad.org).
12:27 – “that you shall say, ‘It is the sacrifice of Yahuah’s Pesakh, who passed over the houses of the children of Yisra`el in Egypt, when He struck the Egyptians, and spared our houses.’ The people bowed their heads and worshiped.” The Ma Nishtana is performed at every Pesakh Seder so that the children (tomorrow’s adults) are made to understand that it was Yahuah who brought THEM (personally and individually) out by His outstretched arm, and delivered Am Yisra`el from the bondage of Egypt. Each person had to declare that it was they who had been rescued.
“…struck…” Again, this is an example of Prophetic Perfect tense.
The people fell down under the knowledge that they were saved. Likewise, all Believers should bow down and worship Yahuah in gratitude for what He has done.
Exodus
12:29 – “It happened at midnight, that Yahuah struck all the firstborn in the land of Egypt, from the firstborn of Par`oh who sat on his throne to the firstborn of the captive who was in the dungeon; and all the firstborn of cattle.” All who obeyed and daubed the door frame with the blood were saved: all who did not suffered the death of their firstborn.
“…in the land of Egypt…” The Pesakh Seder was declared to Am Yisra`el (Exod. 12:3). Therefore, it would appear that the multitude following the Yisra`elites out of Egypt (cf Exod. 12:38), judgement fell upon the Egyptians only, or that many non-Yisra`elites obeyed the instructions of Yahuah. Judgement also fell upon all Yisra`elites who disobeyed Yahuah’s decree.
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12:30 –“Par`oh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt, for there was not a house where there was not one dead.”
An almost single, unified outburst of grief rose up from every household with no support being possible as every other home had also suffered loss. The cacophony of sound surely is a type of the wailing expected for all eternity in She`ol.
12:31, 32 – “He called for Moshe and Aharon by night, and said, ‘Rise up, get out from among my people, both you and the children of Yisra`el; and go, serve Yahuah, as you have said! Take both your flocks and your herds, as you have said, and be gone; and bless me also!’” Par`oh had no other option but to let the Yisra`elites leave. In going out of Egypt, Par`oh pleaded with Moshe to lift the curses off him, the Egyptians and the land of Egypt.
12:33 – “The Egyptians were urgent with the people, to send them out of the land in haste, for they said, ‘We are all dead men.’” It was not just Par`oh who suffered, but all of Egypt. Thus, the people wanted the Yisra`elites gone, to prevent any further catastrophe befalling them.
12:34 – “The people took their dough before it was leavened, their kneading-troughs being bound up in their clothes on their shoulders.” Although they had eaten their fill at the Pesakh Seder, the people would need a meal after they had left.
12:35, 36 – “The children of Yisra`el did according to the word of Moshe; and they asked of the Egyptians jewels of silver, and jewels of gold, and clothing. Yahuah gave the people favour in the sight of the Egyptians, so that they let them have what they asked. They despoiled the Egyptians.” As promised by Yahuah.
נָצַל #H5337 *1404 nat-sail– deliver, snatch away, plunder, recover. In light of v35, it would appear that the best fit may be recovered and suggests that the Egyptians had in previous generations, stripped the Yisra`elites of their valuables, but now are only too eager to give them back in order to be rid of the curses brought down upon the by the `Elohiym of the Yisra`elites.
12:37 – “The children of Yisra`el travelled from Ra`meses to Sukkot…” The instructions from Moshe would have included the logistics of gathering together such a mass of humanity strewn over a large area of land. It is likely that Moshe had a shofar sounded to move out. In the night, this sound would travel far, to be picked up by other shofar blowers and so the order to move out would have been given to all the people.
“…about six hundred thousand on foot who were men, besides children.” The counting of the people would be only those men of fighting age (cf Num. 1:45, 46). Women, children and elderly males would not be considered. Therefore, there may well have been upwards of three million souls leaving Egypt.
“Go, and cry in the ears of Yerushalayim, saying, ‘Thus says Yahuah, I remember for you the kindness of your youth, the love of your weddings; how you went after me in the wilderness, in a land that was not sown.’” (Jer. 2:2). The People of Yisra`el, now as a nascent Nation were fully obedient to the word of Yahuah through the prophet, Moshe, and by faith left Egypt to go into the Wilderness. Yahuah, through His prophet, Yirmeyahu, laments over their apostasy. It is a sad indictment of Believers, many will also fall away from their first love, Yahusha, even after all that He has done for them.
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To make a comparison, a full Roman army plus all its auxiliaries of up to 100,000 people with animals could only make about ten miles per day. It was usual that the scouts setting out early in the morning, would be setting up camp before the rearguard had broken the previous camp. The Roman column would be relatively narrow but long. It would be most probable that the Yisra`elites would move on a massive front, wider than it was deep. Therefore, it would be unlikely that the Yisra`elites moved close to ten miles in a day.
12:38 – “A mixed multitude went up also with them, with flocks, herds, and even very much cattle.” The mixture of peoples would be a cosmopolitan blend of nationalities, freemen and slaves and differing trades that saw the prosperity of the Yisra`elites, in spite of their harsh treatment metered out by the task masters, and how they were protected from all the plagues visited upon the Egyptians.
As with the slaughter of the Pesakh lamb, the number of animals required to travel with the Yisra`elites was staggering. Within the year, the animals required for the instigation of the Tabernacle services and the daily, annual and personal sacrifices, was almost incalculable.
12:39 –“They baked unleavened cakes of the dough which they brought forth out of Egypt; for it was not leavened, because they were thrust out of Egypt, and could not wait, neither had they prepared for themselves any food.” The absence of khametz, the haste of leaving and lack of fires, made it impossible for leavened bread to be baked. Therefore, they ate that which was brought out with them, namely matzah.
12:40 – “Now the time that the children of Yisra`el lived in Egypt was four hundred thirty years.” There is much discussion regarding the actual time the Yisra`elites were in ‘Egypt’. This is supported by Sha`ul, “Now the promises were spoken to Abraham and to his seed. He does not say, ‘To seeds,’ as of many, but as of one, ‘To your seed,’ which is the Messiah. Now I say this. A covenant confirmed beforehand by `Eloakh in the Messiah, the law, which came four hundred and thirty years after, does not annul, so as to make the promise of no effect.” (Gal. 3:16, 17), but seems to contradict the Torah, “He said to Avram, “Know for sure that your seed will live as foreigners in a land that is not theirs, and will serve them. They will afflict them four hundred years.” (Gen. 15:13) and “In the fourth generation they will come here again, for the iniquity of the Amori is not yet full.” (Gen. 15:16).
If there appears to be a contradiction in Scripture, it must be down to the interpretation and not Scripture and down to our misunderstanding.
The apparent confusion lies in several factors:
The starting point of the timing: the Covenant of the Pieces, birth of Yitz`khak, entering Egypt;
The actual meanings of Gen. 15:13;
The time for each section of Gen. 15:13 “He said to Avram, ‘Know for sure that your seed…” Yitz`khak, Ya`aob or the twelve tribes?
“…will live as foreigners in a land that is not theirs…” Egypt alone or Egypt and Kana`an as the latter was generally under Egyptian rule. Kana`an would not belong to Yisra`el until they took possession of it after the Wilderness years.
“…and will serve them”. How long after the death of Ya`acob did the Yisra`elites loose favour with Par`oh? Did this include the enslavement?
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“They will afflict them four hundred years.” Was this the period of enslavement or the total of Gen. 15:13? Tradition has it that Yitz`khak was born on the 1st. of Nissan and so the Exodus was exactly four hundred years, to the day.
12:41 – “It happened at the end of four hundred thirty years, even the same day it happened, that all the hosts of Yahuah went out from the land of Egypt.”. As there are so many variables and unknowns, there is little to gain from speculation. The important factor to take into account, is that the timing was exactly according to Yahuah’s will.
12:42 – “It is a night to be much observed to Yahuah for bringing them out from the land of Egypt. This is that night of Yahuah, to be much observed of all the children of Yisra`el throughout their generations.” A memorial of the night of redemption. However, it is to be seen as much more than the remembrance of this one night. For generations, the people have been crying out to Yahuah for their deliverance from the slavery of Egypt. The prophecy regarding the Land may well be low on their priorities, having sojourned in Egypt for so long. Yet, Yahuah, on this one night, not only removed the yoke of slavery, but put them on the road to the Covenant Land. The double use of ‘much observed’ directs thoughts to both the prophecy regarding the Land and Yahuah’s continued love for His people.
“But do not forget this one thing, beloved, that one day is with Yahuah as a thousand years, and a thousand years as one day. Yahuah is not slow concerning His promise, as some count slowness; but is long-suffering with us, not wishing that any should perish, but that all should come to repentance.” (2 Pt. 3:8, 9). It behoves all people to much observe this verse. For Believers and un-Believers; for Jew or Gentile, all the promises of Yahuah will come to pass, even if it appears that Yahuah has forgotten or no longer cares or even if they think that He does not exist (Psa. 14:1).
12:45 – “A foreigner and a hired servant shall not eat of it.” These would not be considered as members of the family. The foreigner is an independent, non-Jew living in the Land but living under its laws, whilst a hired servant is one under the control of a Jewish master.
12:46 – “In one house shall it be eaten; you shall not carry forth anything of the flesh abroad out of the house; neither shall you break a bone of it.” This is predicative of the nature of the Master Yahusha’s sacrifice, “He protects all of His bones. Not one of them is broken.” (Psa. 34:20), required of each individual and cannot be a joint decision.
12:48 – “When a stranger shall live as a foreigner with you, and will keep the Pesakh to Yahuah, let all his males be circumcised, and then let him come near and keep it; and he shall be as one who is born in the land: but no uncircumcised person shall eat of it.” The foreigner here is not that of v45. Rather, it refers to proselytes living under Torah. The subsequent circumcised male is allowed to eat the Pesakh, whereas those circumcised males not under Torah is forbidden to take part.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
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In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Harris R.L., Archer Theological Wordbook of the Old Testament, Moody,
G.J. Jr., Waltke B.K. Chicago, Il.
(1980) (denoted by *)
Hertz Dr. J.H. (1987) The Pentateuch And Haftorahs, 2nd. ed., Socino Press, London.
Jukes A. (1954) The Law of the Offerings, Lamp Press, London.
MacKintosh C.H. Notes on the Book of Exodus, Pickering & Inglis, Glasgow.
Roth A.E. (2008) Aramaic English New Testament, Fourth Ed., Netzari
(AENT) Press, U.S.A.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible,
(denoted by #H or #G) World Bible Publishers Inc.,Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words,
(denoted by #H or #G) Thomas Nelson, Nashville.
Wadge Dr. R.B. Discovering The Jewish Roots of The Gospel of
(2006) Matthew, Jewish Roots Pubs., U.S.A.
https://biblehub.com/commentaries/gill/exodus/12.htm
https://biblehub.com/commentaries/maclaren/exodus/12.htm
https://www.chabad.org/holidays/Passover/psach_cdo/aid/4336005/
jewish/what-are-the-four-questions-ma-nishtana.htm
https://www.chabad.org/library/bible_cdo/aid/9873
https://egyptmythology.com/the-pharaoh-as-a-living-god-a-historical-perspective/
https://www.myjewishlearning.com/article/leaven-hametz/
https://www.sefaria.org/sheets/79650?lang=bi
https://www.sefaria.org/targum_jonathan_on_exodus.12.4?lang_bi
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17 U.S. Code § 107 – Limitations on exclusive rights: Fair use
Notwithstanding the provisions of sections 106 and 106A, the fair use of a copyrighted work, including such use by reproduction in copies or phonorecords or by any other means specified by that section, for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright. In determining whether the use made of a work in any particular case is a fair use the factors to be considered shall include—
(1) the purpose and character of the use, including whether such use is of a commercial nature or is for nonprofit educational purposes;
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The fact that a work is unpublished shall not itself bar a finding of fair use if such finding is made upon consideration of all the above factors.
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First Generation Assembly 