1Ug si Jehova misulti kang Moises ug kang Aaron sa yuta sa Egipto nga nagaingon; 2Kining bulana mamahimo nga sinugdan sa mga bulan alang kaninyo; mamihimo alang kaninyo nga unang bulan sa tuig. 3Magsulti kamo s atibook nga katilingban sa Israel nga magaingon: Sa ikapulo niining bulana sila magakuha ang tagsatagsa ug usa ka nating carnero sumala sa gidaghanon sa mga panimalay sa ilang mga amahan, usa ka nating carnero alang sa usa ka panimalay. 4Ug kong ang panimalay diriyut da nga dili makahurot sa pagkaon sa usa ka nating carnero, unya mokuha siya ug ang iyang nsilingan nga sunod sa iyang balay ug usa ka book, sumala sa gidaghanon sa mga tawo; ang tagsatagsa ingon sa iyang makaon mao ang iyang paghimo sa pag-isip sa nating carnero. 5Ang inyong nating carnero, mao ang walay ikasaway, lake, usa ka tuig ang panouigon: pagakuhaon ninyo kini gikan sa mga carnero kun sa mga kanding: 6Ug pagatipigan ninyo kini hangtud sa adlaw nga ikapulo ug upat sa maong bulan; ang tibook nga katilingban sa katawohan sa Israel magaihaw niini sa hapon. 7Ug magakuha sila sa dugo ug igabutang nila kini sa duruha ka haligi ug sa balabag sa pultahan sa mga balay diin sila magakaon niini. 8Ug niadtong gabhiona magakaon sila sa unod nga siniugba sa kalayo, ug mga tinapay nga walay levadura: uban sa mga utanon nga mapait magakaon sila niini. 9Dili kamo magakaon niini nga hilaw, dili usab linoto sa tubig, kondili sinugba sa kalayo; ang iyang ulo uban ang iyang mga tiil ug ang iyang sulod sa ginhawaan. 10Ug dili kamo magbilin bisan unsa niini hantud sa butag; apan kadto nga mahabilin niini hangtud sa buntag, sunogon ninyo sa kalayo. 11Ug mao kini ang pagkaon ninyo kaniya: nga binaksan ang inyong mga hawak, ang inyong mga sapin sa inyong mga tiil, ug ang inyong mga sungkod sa inyong mga kamot; ug magakaon kamo kaniya sa madali gayud: mao kana ang Pasko ni Jehova. 12Kay molakaw ako niadtong gabhiona latas sa yuta sa Egipto, ug patyon ko ang tanan nga panganay sa yuta sa Egipto, tawo ug mananap usab: uga magahukom ako batok sa tanan nga mga dios sa Egipto, Ako mao si Jehova. 13Ug ang dugo timaan sa mga balay diin kamo magapuyo; ug kong makita ko ang dugo molabay ako sa ibabaw kaninyo, ug walay kamatay nga moabut kaninyo s diha nga patyon ko ang mga panganay sa yuta sa Egipto. 14Ug kining adlawa mahimong usa ka handumanan alang kaninyo, ug pagasaulogon ninyo ingon nga fiesta kang Jehova: ngadto sa inyong kaliwatan pagasaulogon oninyo kini nga usa ka fiesta pinaagi sa usa ka tulomanon nga walay katapusan. 15Pito ka adlaw magakaon kamo ug mga tinapay nga awalay levadura; bisan sa unang adlaw ipahilayo ang levadura sa inyong mga balay; kay bisan kinsa nga mokaon ug sinaktan sa levadura sukad sa nahauna nga adlaw hangtud sa ikapito, kadto nga kalaga pagaputlon gikan sa Israel. 16Ug sa nahauna nga adlaw adunay balaan nga pagkatigum kaninyo, ug ingon usab sa ikapito ka adlaw adunay usa ka b alaan nga pagkatigum: walay bisan unsa nga hulobaton nga pagabuhaton diha kanila, gawas kana nga kinahanglan pagakan-on sa tagsatagsa ka tawo, mao lamang ang mahimo sa pagbuhat ninyo. 17Ug pagabantayan ninyo ang fiesta sa tinapay nga walay levadura, kay niining maong adlaw gikuha ko ang inyong mga panon gikan sa yuta Egipto: busa pagasaulogon ninyo kining adlawa sa tanan ninyong kaliwatan pinaagi sa usa ka tulomanon nga walay katapusan. 18Sa nahaunang bulan, sa ikapulo ug upat ka adlaw sa bulan, sa hapon, managpangaon kamo ug mga tinapay nga walay levadura, hangtud sa hapon sa adlaw nga ika kalohaan ug usa sa bulan. 19Sa pito ka adlaw kinahanglan nga walay hikaplagan nga levadura sa inyong mga balay, kay bisan kinsa nga magkaon niadtong sinaktan sa levadura, bisan siya dumuloong kun natawo sa yuta, kanang kalaga pagaputlon gikan sa katilingban sa Israel, 20Walay bisan unsa nga butang nga sinaktan ug levadura nga pagakan-on ninyo; sa tanan ninyo nga mga puloy-anan managpangaon kamo ug mga tinapay nga walay levadura. 21Unya si Moises mitawag sa tsanan nga mga anciano sa Israel, ug miingon siya kanila: Panlakaw kamo, ug pagkuha ug mga nating carnero sumala sa gidaghanon sa inyong mga panimalay, ug patyon ninyo ang Pasko. 22Ug magkupot kamo ug usa ka hugpong nga hisopo, ug ituslob ninyo kini sa dugo sa usa ka sudlanan ug hampakon ninyo ang balabag ug ang duruha ka haligi sa dugo nga anaa sa sudlanan; ug walay bisan kinsa kaninyo nga magaggula sa mga pultahan sa iyang balay hangtud sa buntag. 23Kay si Jehova moagi sa pagpatay sa mga Egiptohanon; ug sa makita niya ang dugo sa balabag ug sa duruha ka haligi. si Jehova molabay sa pultahan, ug dili siya magatugot sa maglalaglag nga nga magasulod sa inyong balay sa patay kaninyo. 24Ug pagabantayan ninyo kini nga butangan ingon nga usa ka tulomanon kaninyo ug sa inyong mga anak nga lalake nga walay katapusan. 25Ug mahatabo, nga sa mosulod kamo sa yuta nga igahatag ni Jehova kaninyo sumala sa iyang gisaad, pagasaulogon ninyo kini nga tulomanon. 26Ug mahatabo, nga sa magaingon kaninyo ang inyong mga anak: Unsa ba ang inyong gipasabut niining tulomanona? 27Kamo managpanubag: Mao kini ang halad sa Pasko ni Jehova nga milabay ibabaw sa mgsa balay sa mga anak sa Israel didto sa Egipto, sa pagpamatay niya sa mga Egiptohanon, ug ang pagluwas niya sa among mga balay. Unya ang katawohan miduko ug misimba. 28Ug ang mga anak sa Israel nanlakaw, ug nanagbuhat sa ingon; sumala sa gisugo ni Jehova kang Moises ug kang Aaron, mao ang ilang gibuhat. 29Ug nahitabo sa tungang gabii nga si Jehova mipatay sa tanan nga panganay sa yuta sa Egipto, gikan sa panganay ni Faraon nga naglingkod sa iyang trono hangtud sa panganay sa bihag nga anaa sa bilanggoan, ug sa tanan nga panganay sa kahayupan. 30Ug mibangon niadtong gabhiona si Faraon, siya ug ang tanan gna mga alagad niya, ug ang tanan gna mga Egiptohanon; ug dihay usa ka dakung pagminatay sa Egipto, kay walay balay nga didto nga walay usa nga namatay. 31Ug gipatawag niya si Moises ug si Aaron sa gabii ug miingon siya kanila: Bumangon kamo, mamahawa kamo gikan sa taliwala sa akong katawohoan, kamo ug ang mga anak sa Israel, ug panlakaw kamo ug pag-alagad kamo kang Jehova, ingon sa inyong gisulti. 32Dad-a usab ninyo ang inyong mga carnero, ug ang inyong mga vaca, ingon sa inyong gisulti, ug panlakaw kamo; ug panalangini usab ako ninyo. 33Ug ang mga Egiptohanon nagpilit sa katawohan aron sa madali manggula sila sa yuta; kay sila nanag-ingon: Kami mangamatay nga tanan. 34Ug ang katawohan nanagbitbit sa ilang kinumot nga wala pa masahi ug levadura, ang ilang mga pasungan nga masahan giputos sa ilang mga habol sa ibabaw sa ilang mga abaga. 35Ug ang gma anak sa Israel nagbuhat sumala sa pulong ni Moises, nga nagapangayo sa Egiptohanon ug mga alahas nga salapi ug mga alahas nga bulawan, ug mga bisti. 36Ug si Jehova naghatag ug kahamut-an sa sa katawohan sa atwubangan sa mga Egiptohaonon, sa ingon gna gihatagan sila kutob sa ilang gipangayo kanila. Ug ang mga Egiptohanon ilang giagawan. 37Ug ang mga anak sa Israel mingpanaw gikan sa Rameses padulong sa Succoth, nga may unom ka gatus ka libo nga mga lalake ang nanaglakaw, gawas sa mga bata. 38Ug mipanaw usab uban kanila ang nagakasagul nga panon sa katawohan, ug mga carnero, ug kahayupan gna hilabihan sa daghan. 39Ug nagluto sila ug mga tinapay nga walay levadura sa kinumot nga ilang gidala gikan sa Egiptol; kay kini wala hisakti ug levadura, tungod kay gihinginlan sila sa Egipto, ug wala sila makahimo sa paglangan, ni sa paghikay bisan unsang makaon. 40Karon, ang panahon nga ang mga anak sa Israel mipuyo sa Egipto, upat ka gatus ug katloan ka tuig.. 41Ug nahitabo sa katapusan sa upat ka gatus ug katloan ka tuig, bisan sa maong adlaw nahitabo nga ang tanan nga mga panon ni Jehova migula gikan sa yuta sa Egipto. 42Maoy gabii kini nga pagamahalon alang kang Jehova, tungod sa pagkuha kanila gikan sa yuta sa Egipto. Kini mao ang gabii ni Jehova nga kinahanglan pagabantayan gayud sa tanan nga mga anak sa Israel ug ngadto sa tanan sa ilang mga kaliwatan. 43Ug si Jehova miingon kang Moises ug kang Aaron: Kini mao ang tulomanon sa Pasko. Walay bisan kinsa nga dumuloong nga magakaon gikan kaniya. 44Apan ang tagsatagsa ka alagad sa tawo, nga pinalit ug salapi, magakaon gikan kaniya sa human mo siya macircuncidahi. 45Ang dumuloong ug ang sinuholan dili magakaon gikan kaniya. 46Sa usa ka balay adto kini pagakan-a, ug dili ma magdala bisan diyutay sa unod ngadto sa gsawas asa balay, ni magdugmok ka sa iyang bukog. 47Ang tibook nga katilingban sa Israel magabantay niini. 48Ug diha, nga ang usa ka dumuloong mopuyo uban kanimo, ug buot siya magsaulog sa Pasko kang Jehova, pagcircuncidahan ang iyang tanan nga lalake ug unya paduola siya ug pasauloga niana, ug mahimo siya nga ingon sa usa nga natawo sa maong yuta; apan walay bisan kinsa nga dili cinicuncidahan nga makakaon gikan niini. 49Usa ka kasugoan mahimo nga alang sa natawo sa yuta, ug alang sa dumuloong nga moabut sa taliwala ninyo. 50Mao kini ang gibuhat sa tanan nga mga anak sa Israel; ingon sa gisugo ni Jehova kang Moises ug kang Aaron, mao usab ang gibuhat nila. 51Ug nahitabo niadtong maong adlalw gikuha n Jehova ang mga anak sa Israel gikan sa yuta sa Egipto ingon soa ilang mga panon.
Jamieson Fausset Brown Bible Commentary 1 THE PASSOVER INSTITUTED. (
Exod 12:1-
Exod 12:10)
the Lord spake unto Moses--rather, "had spoken unto Moses and Aaron"; for it is evident that the communication here described must have been made to them on or before the tenth of the month.
2 this month shall be unto you the beginning of months--the first not only in order but in estimation. It had formerly been the seventh according to the reckoning of the civil year, which began in September, and continued unchanged, but it was thenceforth to stand first in the national religious year which began in March, April.
3 Speak ye unto all the congregation of Israel--The recent events had prepared the Israelitish people for a crisis in their affairs, and they seem to have yielded implicit obedience at this time to Moses. It is observable that, amid all the hurry and bustle of such a departure, their serious attention was to be given to a solemn act of religion.
a lamb for an house--a kid might be taken (
Exod 12:5). The service was to be a domestic one, for the deliverance was to be from an evil threatened to every house in Egypt.
4 if the household be too little for the lamb, &c.--It appears from JOSEPHUS that ten persons were required to make up the proper paschal communion.
every man according to his eating--It is said that the quantity eaten of the paschal lamb, by each individual, was about the size of an olive.
5 lamb . . . without blemish--The smallest deformity or defect made a lamb unfit for sacrifice--a type of Christ (
Heb 7:26;
1Pet 1:19).
a male of the first year--Christ in the prime of life.
6 keep it up until the fourteenth day, &c.--Being selected from the rest of the flock, it was to be separated four days before sacrifice; and for the same length of time was Christ under examination and His spotless innocence declared before the world.
kill it in the evening--that is, the interval between the sun's beginning to decline, and sunset, corresponding to our three o'clock in the afternoon.
7 take of the blood, and strike it on the two side-posts, &c.--as a sign of safety to those within. The posts must be considered of tents, in which the Israelites generally lived, though some might be in houses. Though the Israelites were sinners as well as the Egyptians, God was pleased to accept the substitution of a lamb--the blood of which, being seen sprinkled on the doorposts, procured them mercy. It was to be on the sideposts and upper doorposts, where it might be looked to, not on the threshold, where it might be trodden under foot. This was an emblem of the blood of sprinkling (
Heb 12:24;
Heb 10:29).
8 roast with fire--for the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings (
2Chr 35:13).
unleavened bread--also for the sake of despatch (
Deut 16:3), but as a kind of corruption (
Luke 12:1) there seems to have been a typical meaning under it (
1Cor 5:8).
bitter herbs--literally, "bitters"--to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.
9 Eat not of it raw--that is, with any blood remaining; a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ (
John 19:36).
10 let nothing of it remain until the morning--which might be applied in a superstitious manner, or allowed to putrefy, which in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.
11 THE RITE OF THE PASSOVER. (
Exod 12:11-
Exod 12:14)
thus shall ye eat it; with your loins girded, your shoes on your feet--as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite.
it is the Lord's passover--called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel.
12 smite . . . gods of Egypt--perhaps used here for princes and grandees. But, according to Jewish tradition, the idols of Egypt were all on that night broken in pieces (see
Num 33:4;
Isa 19:1).
14 for a memorial, &c.--The close analogy traceable in all points between the Jewish and Christian passovers is seen also in the circumstance that both festivals were instituted before the events they were to commemorate had transpired.
15 UNLEAVENED BREAD. (Exo. 12:15-51)
Seven days shall ye eat unleavened bread, &c.--This was to commemorate another circumstance in the departure of the Israelites, who were urged to leave so hurriedly that their dough was unleavened (
Exod 12:39), and they had to eat unleavened cakes (
Deut 16:3). The greatest care was always taken by the Jews to free their houses from leaven--the owner searching every corner of his dwelling with a lighted candle. A figurative allusion to this is made (
1Cor 5:7). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus even were there none in all the country, it could be got within twenty-four hours [HARMER].
that soul shall be cut off--excommunicated from the community and privileges of the chosen people.
16 there shall be an holy convocation--literally, calling of the people, which was done by sound of trumpets (
Num 10:2), a sacred assembly--for these days were to be regarded as Sabbaths--excepting only that meat might be cooked on them (
Exod 16:23).
17 ye shall observe, &c.--The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till after.
19 stranger--No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte.
21 Then Moses called for all the elders of Israel, &c.--Here are given special directions for the observance.
22 hyssop--a small red moss [HASSELQUIST]; the caper-plant [ROYLE]. It was used in the sprinkling, being well adapted for such purposes, as it grows in bushes--putting out plenty of suckers from a single root. And it is remarkable that it was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly, on their part, make use of this symbolical plant to Christ when, as our Passover, He was sacrificed for us [
John 19:29].
none . . . shall go out at the door of his house until the morning--This regulation was peculiar to the first celebration, and intended, as some think, to prevent any suspicion attaching to them of being agents in the impending destruction of the Egyptians; there is an allusion to it (
Isa 26:20).
26 when your children shall say, . . . What mean ye by this service--Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that the curiosity of the young would be stimulated, and thus parents had an excellent opportunity, which they were enjoined to embrace, for instructing each rising generation in the origin and leading facts of the national faith.
27 the people bowed the head, and worshipped--All the preceding directions were communicated through the elders, and the Israelites, being deeply solemnized by the influence of past and prospective events, gave prompt and faithful obedience.
29 at midnight the Lord smote all the first-born in the land of Egypt--At the moment when the Israelites were observing the newly instituted feast in the singular manner described, the threatened calamity overtook the Egyptians. It is more easy to imagine than describe the confusion and terror of that people suddenly roused from sleep and enveloped in darkness--none could assist their neighbors when the groans of the dying and the wild shrieks of mourners were heard everywhere around. The hope of every family was destroyed at a stroke. This judgment, terrible though it was, evinced the equity of divine retribution. For eighty years the Egyptians had caused the male children of the Israelites to be cast into the river [
Exod 1:16], and now all their own first-born fell under the stroke of the destroying angel. They were made, in the justice of God, to feel something of what they had made His people feel. Many a time have the hands of sinners made the snares in which they have themselves been entangled, and fallen into the pit which they have dug for the righteous [
Pro 28:10]. "Verily there is a God that judgeth in the earth" [
Ps 58:11].
30 there was not a house where there was not one dead--Perhaps this statement is not to be taken absolutely. The Scriptures frequently use the words "all," "none," in a comparative sense--and so in this case. There would be many a house in which there would be no child, and many in which the first-born might be already dead. What is to be understood is, that almost every house in Egypt had a death in it.
31 called for Moses and Aaron--a striking fulfilment of the words of Moses (
Exod 11:8), and showing that they were spoken under divine suggestion.
32 also take your flocks, &c.--All the terms the king had formerly insisted on were now departed from; his pride had been effectually humbled. Appalling judgments in such rapid succession showed plainly that the hand of God was against him. His own family bereavement had so crushed him to the earth that he not only showed impatience to rid his kingdom of such formidable neighbors, but even begged an interest in their prayers.
34 people took . . . their kneading-troughs--Having lived so long in Egypt, they must have been in the habit of using the utensils common in that country. The Egyptian kneading-trough was a bowl of wicker or rush work, and it admitted of being hastily wrapped up with the dough in it and slung over the shoulder in their hykes or loose upper garments.
35 children of Israel borrowed of the Egyptians jewels of silver--When the Orientals go to their sacred festivals, they always put on their best jewels. The Israelites themselves thought they were only going three days' journey to hold a feast unto the Lord, and in these circumstances it would be easy for them to borrow what was necessary for a sacred festival. But borrow conveys a wrong meaning. The word rendered borrow signifies properly to ask, demand, require. The Israelites had been kept in great poverty, having received little or no wages. They now insisted on full remuneration for all their labor, and it was paid in light and valuable articles adapted for convenient carriage.
36 the Lord gave the people favour in the sight of the Egyptians--Such a dread of them was inspired into the universal minds of the Egyptians, that whatever they asked was readily given.
spoiled the Egyptians--The accumulated earnings of many years being paid them at this moment, the Israelites were suddenly enriched, according to the promise made to Abraham (
Gen 15:14), and they left the country like a victorious army laden with spoil (
Ps 105:37;
Ezek 39:10).
37 The children of Israel journeyed from Rameses--now generally identified with the ancient Heroopolis, and fixed at the modern Abu-Keisheid. This position agrees with the statement that the scene of the miraculous judgments against Pharaoh was "in the field of Zoan" [
Ps 78:12,
Ps 78:43]. And it is probable that, in expectation of their departure, which the king on one pretext or another delayed, the Israelites had been assembled there as a general rendezvous. In journeying from Rameses to Palestine, there was a choice of two routes--the one along the shores of the Mediterranean to El-Arish, the other more circuitous round the head of the Red Sea and the desert of Sinai. The latter Moses was directed to take (
Exod 13:17).
to Succoth--that is, booths, probably nothing more than a place of temporary encampment. The Hebrew word signifies a covering or shelter formed by the boughs of trees; and hence, in memory of this lodgment, the Israelites kept the feast of tabernacles yearly in this manner.
six hundred thousand . . . men--It appears from
Num 1:3 that the enumeration is of men above twenty years of age. Assuming, what is now ascertained by statistical tables, that the number of males above that age is as nearly as possible the half of the total number of males, the whole male population of Israel, on this computation, would amount to 1,200,000; and adding an equal number for women and children, the aggregate number of Israelites who left Egypt would be 2,400,000.
38 a mixed multitude went with them--literally, "a great rabble" (see also
Num 11:4;
Deut 29:11); slaves, persons in the lowest grades of society, partly natives and partly foreigners, bound close to them as companions in misery, and gladly availing themselves of the opportunity to escape in the crowd. (Compare
Zech 8:23).
40 the sojourning of the children of Israel . . . four hundred and thirty years--The Septuagint renders it thus: "The sojourning of the children and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn in Egypt did not exceed two hundred fifteen years; but if we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity in Egypt was announced, this makes up the time to four hundred thirty years.
41 even the selfsame day--implying an exact and literal fulfilment of the predicted period.
49 One law shall be to him that is homeborn, and unto the stranger--This regulation displays the liberal spirit of the Hebrew institutions. Any foreigner might obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as in the Christian dispensation, privilege and duty were inseparably conjoined.