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Thomas Constable · Citado em PreceptAustin
Êxodo 12
Constable - The door represented the house (cf. Ex 20:10; Dt. 5:14; 12:17; et al.). The smearing of the blood on the door with hyssop was an act of expiation (cleansing; cf. Lev. 14:49–53+; Nu 19:18–19). This act consecrated the houses of the Israelites as altars. They had no other altars in Egypt. They were not to apply the blood to the other member of the door frame, the threshold, because someone might tread on it. (ED: cf warning in Hebrews 10:29+) The symbolic value of the blood made this action inappropriate. The whole ritual signified to the Jews that the blood (life poured out, Lev. 17:11+) of a sinless, divinely appointed substitute cleansed their sins and resulted in their setting apart (sanctification) to God. The application of the blood as directed was a demonstration of the Israelites’ faith in God’s promise that He would pass over them (Ex 12:13; cf. Heb. 11:28). Cassuto (who was Jewish rabbi, not a believer as far as I can discern) comments on the significance of the two doorposts and on the lintel writing that "not, apparently, on account of the particular importance of these places in ritual-worship, for the latter ascribes greater significance to the threshold than to the lintel, but for the purpose of external indication (compare Ex 12:13) J
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Constable - God directed that they roast it in the manner common to nomads rather than eating it raw as many of their contemporary pagans ate their sacrificial meat (cf. 1 Sa 2:14–15).
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Constable - "The bitter herbs—perhaps endive, chicory, and or other herbs native to Egypt—would later recall to the Israelites who ate them the bitter experiences of life in Egypt. However the sweetness of the lamb overpowered the bitterness of the herbs." THOUGHT - Believers should occasionally eat "bitter herbs," to be reminded of how our lives were made bitter when we were in bondage to Sin and Satan both of whom are oppressive taskmasters which ultimately seek to destroy us! It is good to occasionally remember that God has transferred us from our former kingdom of darkness with dark masters and into the light of life in Christ. Why would we want to run back into darkness and bondage? But are not we all tempted from time to time (maybe all the time) to backslide into a former sinful habit? That's a rhetorical question. Eating "bitter herbs" (figuratively speaking) would be a good reminder of the affliction and pain we suffered from our former taskmasters Sin and Satan! NET Note on unleavened bread - Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread”—bread made without yeast—was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90–91). J
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Constable has an excellent application of when I see the blood - Note that God said that when He saw the blood He would pass over the Jews (v. 13). He did not say when they saw it. The ground of their security was propitiation. The blood satisfied God. Therefore the Israelites could rest. The reason we can have peace with God is that Jesus Christ’s blood satisfied God. Many Christians have no peace because the blood of the Lamb of God does not satisfy them. They think something more has to supplement His work (i.e., human good works)(ED: cf Gal 3:3+). However, God says the blood of the sacrifice He provided is enough (cf. 1 John 2:1+). I will pass over (06452)(pasach) means to leap, to pass over, to halt, to limp, to be lame. Strong's has "to hop, i.e. (figurative) skip over (or spare); by implication to hesitate; also (literal) to limp, to dance." We see God's hand of protection again in the use of pasach in Isaiah 31:5 when He would protect Jerusalem. NET Note - The meaning of the verb (pass over) is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the LORD who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26 (see KJV below), unless there is a highly developed category of meaning there. NASB - pass(2), pass over(1), passed(1). Exod. 12:13; Exod. 12:23; Exod. 12:27; Isa. 31:5 KJV - Exod. 12:13; Exod. 12:23; Exod. 12:27; 2 Sam. 4:4; 1 Ki. 18:21; 1 Ki. 18:26; Isa. 31:5 And no plague will befall you to destroy you when I strike the land of Egypt. - Destroy you is a strong verb which was used to describe Jehovah's destruction of Sodom and Gomorrah (Ge 13:10). The NET on when I strike translates it when I attack the land of Egypt, which pictures this almost in terms of a war. The first use of the Hebrew verb for strike (nakah) is in Genesis 4:15 where Jehovah marked him with a sign "so that no one finding him would slay him." Here in Exodus 12 a "sign" would prevent the firstborn from being slain! Plague (05063)(negeph) means a blow, a striking. It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Ex 30:12; Nu 8:19; 16:46, 47; Josh 22:17. The plague on the Korah for his rebellion (Nu 16:46; Nu 16:47) In a clear Messianic passage in Isa 8:14+ we read "Then He shall become a sanctuary; But to both the houses of Israel, a stone to strike and a rock to stumble over, And a snare and a trap for the inhabitants of Jerusalem." Negeph - 7x in 7v - plague(6), strike(1).Exod. 12:13; Exod. 30:12; Num. 8:19; Nu 16:46; Nu 16:47; Jos. 22:17; Isa. 8:14 Destroy (07843)(shachath) means to decay, to go to ruin, to corrupt, to destroy (Sodom and Gomorrah = Ge 13:10, Ge 18:28, 31-32), to lay waste (Egypt from swarms of flies -Ex 8:24). Shachath is used of Israelites who worshiped the golden calf (Ex 32:7; Dt 9:12; 32:5, Hos 9:9). God warned He would destroy Israel if they were turned away from following Him (Nu 32:15). Shachath describes Israel's behavior as more corrupt after a judge died (Jdg 2:19). J
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Constable has an interesting comment - "They were not to boil the lamb either (v. 9). Roasting enabled the host to place the lamb on the table undivided and unchanged in its essential structure and appearance (v. 9). This would have strengthened the impression of the substitute nature of the lamb. It looked like an animal rather than just meat Exodus 12:10 'And you shall not leave any of it over until morning, but whatever is left of it until morning, you shall burn with fire. Ex 23:18 29:34 34:25 Lev 7:15-17 22:30 De 16:4,5 NO LEFTOVER LAMB This meal was not to be treated as just "any other meal," but was special, even in a real sense, consecrated, sacred and holy. And you shall not leave any of it over until morning - It was not to be stored so you could eat some later. The Hebrew "lo" is a negative and is in combination with the imperfect tense (as in 8 of 10 fo the "Ten Commandments") and so serves to indicate a law Israel must keep.
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Constable applies the concepts of unleavened and the need to carry out eating it for seven days - The Old Testament uses leaven as a symbol of sin often. Leaven gradually permeates dough, and it affects every part of the dough. Here it not only reminded the Israelites in later generations that their ancestors fled Egypt in haste, before their dough could rise. It also reminded them that their lives should resemble the unleavened bread as redeemed people. Bread is the staff of life and represents life. The life of the Israelites was to be separate from sin since they had received new life as a result of God’s provision of the Passover lamb. Eating unleavened bread for a week and removing all leaven from their houses would have impressed the necessity of a holy life upon the Israelites. F B Meyer also applies this section on unleavened bread - “For us the leaven must stand for the selfness which is characteristic of us all, through the exaggerated instinct of self-preservation and the heredity received through generations, which have been a law to themselves, serving the desires of the flesh and of the mind. We are by nature self-confident, self-indulgent, self-opinionated; we live with self as our goal, and around the pivot of I our whole being revolves. (ED: AND SO IT IS NOT SURPRISING THAT THE MIDDLE LETTER OF "prIde" IS "I" THE OLD MAN FOCUSED ON SELF!" Paul picks up on the figure of unleavened signifying evil or wickedness and contrasts it with what is leaven morally speaking... Clean out (aorist imperative see our need to depend on the Holy Spirit to obey) the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. 8 Therefore (BASED ON PRECEDING TRUTH ABOUT WHO WE ARE IN CHRIST HE GIVES AN EXHORTATION TO CONTINUALLY) let us celebrate the feast, not with old leaven, nor with the leaven of malice (kakia) and wickedness (poneria), but with the unleavened bread of sincerity (eilikrineia from eilikrines) and truth (aletheia). (1 Cor 5:7-8) Again Paul said A little leaven leavens the whole lump of dough. (Galatians 5:9+) Unleavened (04682)(massa/matsah possibly from matsats = to drain out) means not raised by leaven (yeast). Bread made without yeast, bread quickly made, without waiting for the dough to rise. The Lxx translates matstsah with the adjective azumos which means without fermentation and substantiates that this is bread made without yeast. The phrase "ta azuma" represents unleavened bread made into flat cakes (Hebrew matzoth) eaten by Jews at Passover season. These were eaten by Israel at the Passover when they had to leave Egypt quickly, not having time for their bread to rise (Ex 12:8, 15, 17-18 - Lxx = azumos). Matsot is used in the phrase "Feast of Unleavened Bread" (Ex 12:17), which followed Passover and lasted for 7 days (Lev 23:6). The first use in Ge 19:3 refers to the meal Lot shared with the 2 angels before the fire and brimstone fell - needless to say HE WAS IN A HURRY TO LEAVE SODOM! This Hebrew word is familiar to most of us because of the unleavened crackers (matzo) used by Jews at Passover. But on the first day you shall remove leaven from your houses - What day is this? This would be the 15th of Abib. For - Term of explanation. Explains why it is so important to get all leaven from the house. It will be a costly "mistake!" Whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel - could refer to banishment but some writers (below) think it meant death. Either way, the point is that God was very serious about the keeping of the Feast of Unleavened Bread. Currid - The sanction of being ‘cut off’ from Israel is a common penalty in the Torah (see, e.g., Lev. 17:10; 20:3, 5, 6). In a general sense, it means that one is no longer considered part of the covenant community of Israel or receives any of the blessings associated with membership of that community. A person is simply denied fellowship with, and standing in, the people of Israel. It is a very serious consequence, and it underscores the gravity and importance of the Passover ordinances. NET Note on cut off - it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94) In Lev 20:3, 5–6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58). Constable - Anyone who refused to abide by these rules repudiated the spiritual lesson contained in the symbols and was therefore “cut off from Israel.” This phrase (CUT OFF) means to experience separation from the rights and privileges of the nation through death (from Keil and Delitzsch). Question: "What is the significance of unleavened bread?" Answer: The Bible tells us that the Israelites were to eat only unleavened bread every year during Passover as a commemoration of the Exodus from Egyptian bondage. Since the children of Israel left Egypt hastily, they did not have time for the bread to rise, so it was made on that very first Passover without leaven, also known as yeast. In describing this bread and why it was eaten, the Bible informs us of the following: "Do not eat it with bread made with yeast, but for seven days eat unleavened bread, the bread of affliction (Heb = oni = misery, affliction and used in Ex 3:7, 17, Ex 4:31; kakosis = used in Acts 7:34 of Israel's mistreatment, oppression), because you left Egypt in haste—so that all the days of your life you may remember the time of your departure from Egypt" (Deuteronomy 16:3). Further commands regarding the eating of unleavened bread are found in Exodus 12:8; Ex 29:2; and Numbers 9:11. To this day, in Jewish homes, the Passover celebration includes unleavened bread. According to the Hebrew lexicon, the term unleavened bread is derived from the word matzoh, which means "bread or cake without leaven." The lexicon also states that matzoh is in turn derived from a word which means "to drain out or suck." In referring to this second Hebrew word, the lexicon states, "In the sense of greedily devouring for sweetness." So it is quite possible that unleavened bread, while it may have been heavy and flat, may also have been sweet to the taste. In the Bible, leaven is almost always symbolic of sin. Like leaven that permeates the whole lump of dough, sin will spread in a person, a church, or a nation, eventually overwhelming and bringing its participants into its bondage and eventually to death (Galatians 5:9+). Romans 6:23+ tells us that “the wages of sin is death,” which is God’s judgment for sin, and this is the reason that Christ died—to provide a way out of this judgment for sin if man will repent of his sins, accept Christ as his Passover sacrifice, and have his heart changed so that he can conform his life to what God commands. (Source: Gotquestions.org) Exodus 12:16 'On the first day you shall have a holy assembly, and another holy assembly on the seventh day; no work at all shall be done on them, except what must be eaten by every person, that alone may be prepared by you. first day - Lev 23:2,3,7,8,21,24,25,27,35 Nu 28:18,25 29:1,12 no work at all shall be done - Ex 16:5,23,29 20:10 35:2,3 Jer 17:21,22, man Heb. soul TIMING OF THE FEAST On the first day you shall have a holy assembly - NET = On the first day there will be a holy convocation." These were not rituals but were to teach the Israelites they were a holy people, something they would kick against for the remainder of the Old Testament. But the pattern was set in place for them to follow at the beginning of their redemption from Egypt. They really had no excuse for not capitulating to these life giving regulations. NET on holy assembly - This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets. Constable - God’s call to the Israelites to live holy lives arose from what God had done for them. Consecration follows redemption; it is not a prerequisite for redemption. Similarly God calls us to be holy in view of what He has done for us (cf. Ro 12:1–2). He does not say we can experience redemption if we become holy first. Holy (most holy, holy things, sanctuary) (06944)(qodesh/kodhesh) is a masculine noun which means set apart, distinct, unique. In Ex 12:16 qodesh is translated in the Septuagint with hagios describing the quality of persons or things that can be brought near or into God's presence, of things/people set apart for God's purposes. Qodesh describes that which has been consecrated or set apart for sacred use and was not to be used for common or profane tasks. If it were used for profane things, in simple terms, it became "not holy." It is fitting that the first OT use of qodesh was in God's instruction to Moses - "Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground.” (Ex 3:5+). and another holy assembly on the seventh day - Set apart assembly at the beginning, eating unleavened bread for seven days, then set apart assembly at the termination of the seven days. Assembly (04744)(miqra' from the verb qara' meaning to call out loudly, to summon to a specific task) is a call, a summons, an assembly of persons "convoked" (called together), a collected body of people called together for a "religious" purpose, such as a public worship service. 22x in NAS - Ex 12:16; Lev 23:2, 3, 4, 7, 8, 21, 24, 27, 35, 36, 37; Nu 10:2; 28:18, 25, 26; 29:1, 7, 12; Neh 8:8; Isa 1:13; 4:5. These holy convocations degenerated over time into unholy convocations that were even detestable to Jehovah as recorded in Isaiah 1:13+ "Bring your worthless offerings no longer, Incense is an abomination (toebah-word study) to Me. New moon and sabbath, the calling of assemblies-- I cannot endure iniquity and the solemn assembly." no work at all shall be done on them - The regulation of no work was to set these two days apart. The were holy days. These two days were in one sense like the Sabbath, a time of rest. Currid on no work - The prohibition against any work on these two days is relayed in the strongest possible form in the Hebrew. When the negative is used with ‘all/any’ it expresses absolute negation, absolutely none whatsoever. In this sense, the first and last days of Passover operate in much the same way as the later Sabbath (see Exod. 20:8–11). Except what must be eaten by every person, that alone may be prepared by you. - The exception clause for "no work" was practical so that there would be food to consume on these days of holy assemblies. Alan
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Constable on hyssop - Hyssop grew commonly on rocks and walls in the Near East and Egypt (v. 22). If it was the same plant that we identify as hyssop today, masses of tiny white flowers and a fragrant aroma characterized it. The Jews used it for applying blood to the door in the Passover ritual because of its availability and suitability as a liquid applicator. They also used it in the purification rite for lepers (Lev. 14:4, 6), the purification rite for a plague (Lev. 14:49–52), and for the red heifer sacrifice ritual (Nu 19:2–6). Hyssop (0231)(ezob) is a plant commonly found in middle east with tiny white flowers and a fragrant aromatic leaves in the mint family and its use prevents the blood from coagulating. It contains a volatile oil as a purifying agent, and grows in bushy bundles on mountains, in the desert, and through cracks in walls. "The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Ki 4:33)." (NET Note) Hyssop was used in a variety of purification rights. Hyssop was used as a brush to sprinkle items (Lev 14:4, 6) and here for applying blood to the door at Passover. Hyssop was used in the ordinance concerning the red heifer (Nu. 19:6, 18). It is used literally and figuratively of spiritual cleansing in Ps. 51:7 = "Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow." Hyssop was always connected with purification through sacrifice. -- David Guzik Youngblood - “The hairy surface of its leaves and branches holds liquids well and makes it suitable as a sprinkling device for purification rituals.” Walter Kaiser - Hyssop appears twice in the NT: in John 19:29, as the instrument for lifting the vinegar to Jesus’ lips when he was on the cross, and in Heb 9:19–20, where the people and the book are sprinkled with blood, though that is probably a different plant. Seven of the OT references are found in two rituals: cleansing a leper (Lev 14:4, 6, 49, 51, 52) and cleansing those defiled through contact with the dead (Num 19:6, 18). The other three references are Exod 12:22; 1 Kings 4:33; and Ps 51:7.(EBC) Gilbrant - The ritual accompanying purification from leprosy employed hyssop as one of the objects dipped in the blood of a bird killed over running water. The elements were then used to sprinkle the mixture of blood and water upon the inflicted person (Lev. 14:4ff). The same ritual was performed to purify mildewed houses (Lev. 14:49ff). Another ritual involving hyssop was the rites surrounding purification from coming in contact with a corpse. Hyssop was one of the materials incinerated with a sacred red heifer to produce ashes for this ritual (Num. 19:6). Twice during their week long period of uncleanness (on the third and seventh day), these ashes were combined with running water and sprinkled upon the unclean person by means of a hyssop bunch (Num. 19:17ff). (Complete Biblical Library Hebrew-English Dictionary) Ezob - 10x in 10v - Exod. 12:22; Lev. 14:4; Lev. 14:6; Lev. 14:49; Lev. 14:51; Lev. 14:52; Num. 19:6; Num. 19:18; 1 Ki. 4:33; Ps. 51:7 Related Resources: See What is Hyssop? Wikipedia Article on Hyssop Walter Kaiser comments on this verse that "Israel would know the grounds and means of their deliverance and redemption: a sacrificed substitute and the blood of atonement in which the paschal animal died in place of the firstborn of all who took shelter from the stroke of the destroyer." (EBC-Ex) And none of you shall go outside the door of his house until morning - In the original Hebrew there is strong emphasis on the absolute prohibition of anyone going out! This instruction was not mentioned in Ex 12:7. The reason is obvious -- they would be outside of the house protected by the blood. There is no record any did this, but one has to ask if they were not the firstborn, would they have been smitten? However, applying the picture of Passover to Christ, clearly today anyone not protected by His blood will be "eternally smitten." Apply (touch)(05060)(naga related noun nega used in Ge 11:1 = "one more plague") means to touch (Isa 6:7, Da 8:18, of cohabitation Ge 20:6, adultery - Pr 6:29, Ru 2:9), to reach or finally even to strike (Job 1:19; Isa. 53:4; Ezek. 17:10, figuratively of God's judgment - 1 Sa 6:9, Job 1:11, Job 19:21, literally actually producing harm - Ge 26:11, Josh 9:19, 2 Sa 14:10). The idea is to have physical contact (with persons or something else - 1 Ki 6:27, Esther 5:2). First use in Ge 3:3 Eve misquoted God's command that they cannot "eat from it (correct) or touch it (incorrect), or you will die." (Lesson - Memorize the Word of Truth word perfect!) Isaiah uses it of the Suffering Servant describing our Messiah - "Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted." (Isa. 53:4) Earlier Isaiah used naga in a moral sense (which could involve inappropriate touching) - "Depart, depart, go out from there, Touch (naga) nothing unclean; Go out of the midst of her, purify yourselves, You who carry the vessels of the LORD." (Isa 52:11, quoted by Paul calling on believers to live holy, separated lives!) Naga in the intensive form, means to afflict or to be afflicted (Ge 12:17; 2 Ki. 15:5; Ps 73:5). Naga is used in a ritualistic context, viz. that things holy (belonging to God, Exodus 19:13; Leviticus 12:4; Numbers 4:15) are not to be touched by the unauthorized. Unholy things are restricted, too (Nu 19:16, 22; Isa 52:11). Perhaps this is because to touch something is to extend one's authority over it. God forbids people so to touch his prophets (1 Chr. 16:22), his people (Zech. 2:8), or his inheritance (Jer 12:14). These are holy and belong to him (cf. ritualistic use). God touches the wicked with righteous judgment (Ge 12:17; Ge 32:25; 1 Sa 6:9). God's touch often is beneficial, empowering one to service (Isa 6:7; Da 10:16; Jer 1:9). Always, God's touch is authoritative, whether he touches mountains (Ps 104:32; cf. Amos 9:5), a sacrifice (Jdg 6:21; cf. 2 Sa 23:7), or men (1 Ki 19:7; 1 Sa 10:26). Naga - 139v - add(1), afford*(1), apply(1), arrive(1), arrived(4), attained(1), attains(1), bring down(1), brought down(1), came(6), cast(1), casts(1), close(2), come(2), draw near(1), drawn near(1), drew near(1), follows(1), happened(1), happens(2), plagued(1), pretended to be beaten(1), reach(4), reached(6), reaching(1), smitten(1), stricken(2), strike(1), strikes(1), struck(3), threw(1), touch(22), touched(20), touches(46), touching(6). Gen. 3:3; Gen. 12:17; Gen. 20:6; Gen. 26:11; Gen. 26:29; Gen. 28:12; Gen. 32:25; Gen. 32:32; Exod. 4:25; Exod. 12:22; Exod. 19:12; Exod. 19:13; Exod. 29:37; Exod. 30:29; Lev. 5:2; Lev. 5:3; Lev. 5:7; Lev. 6:18; Lev. 6:27; Lev. 7:19; Lev. 7:21; Lev. 11:8; Lev. 11:24; Lev. 11:26; Lev. 11:27; Lev. 11:31; Lev. 11:36; Lev. 11:39; Lev. 12:4; Lev. 15:5; Lev. 15:7; Lev. 15:10; Lev. 15:11; Lev. 15:12; Lev. 15:19; Lev. 15:21; Lev. 15:22; Lev. 15:23; Lev. 15:27; Lev. 22:4; Lev. 22:5; Lev. 22:6; Num. 4:15; Num. 16:26; Num. 19:11; Num. 19:13; Num. 19:16; Num. 19:18; Num. 19:21; Num. 19:22; Num. 31:19; Deut. 14:8; Jos. 8:15; Jos. 9:19; Jdg. 6:21; Jdg. 20:34; Jdg. 20:41; Ruth 2:9; 1 Sam. 6:9; 1 Sam. 10:26; 1 Sam. 14:9; 2 Sam. 5:8; 2 Sam. 14:10; 2 Sam. 23:7; 1 Ki. 6:27; 1 Ki. 19:5; 1 Ki. 19:7; 2 Ki. 13:21; 2 Ki. 15:5; 1 Chr. 16:22; 2 Chr. 3:11; 2 Chr. 3:12; 2 Chr. 26:20; 2 Chr. 28:9; Ezr. 3:1; Neh. 7:73; Est. 2:12; Est. 2:15; Est. 4:3; Est. 4:14; Est. 5:2; Est. 6:14; Est. 8:17; Est. 9:26; Job 1:11; Job 2:5; Job 4:5; Job 5:19; Job 6:7; Job 20:6; Ps. 32:6; Ps. 73:5; Ps. 73:14; Ps. 88:3; Ps. 104:32; Ps. 105:15; Ps. 107:18; Ps. 144:5; Prov. 6:29; Eccl. 8:14; Eccl. 12:1; Cant. 2:12; Isa. 5:8; Isa. 6:7; Isa. 8:8; Isa. 16:8; Isa. 25:12; Isa. 26:5; Isa. 30:4; Isa. 52:11; Isa. 53:4; Jer. 1:9; Jer. 4:10; Jer. 4:18; Jer. 12:14; Jer. 48:32; Jer. 51:9; Lam. 2:2; Lam. 4:14; Lam. 4:15; Ezek. 7:12; Ezek. 13:14; Ezek. 17:10; Dan. 8:5; Dan. 8:7; Dan. 8:18; Dan. 9:21; Dan. 10:10; Dan. 10:16; Dan. 10:18; Dan. 12:12; Hos. 4:2; Amos 9:5; Jon. 3:6; Mic. 1:9; Hag. 2:12; Hag. 2:13; Zech. 2:8; Zech. 14:5 Exodus 12:23 "For the LORD will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come in to your houses to smite you. BGT Exodus 12:23 καὶ παρελεύσεται κύριος πατάξαι τοὺς Αἰγυπτίους καὶ ὄψεται τὸ αἷμα ἐπὶ τῆς φλιᾶς καὶ ἐπ᾽ ἀμφοτέρων τῶν σταθμῶν καὶ παρελεύσεται κύριος τὴν θύραν καὶ οὐκ ἀφήσει τὸν ὀλεθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι NET Exodus 12:23 For the LORD will pass through to strike Egypt, and when he sees the blood on the top of the doorframe and the two side posts, then the LORD will pass over the door, and he will not permit the destroyer to enter your houses to strike you. LXE Exodus 12:23 And the Lord shall pass by to smite the Egyptians, and shall see the blood upon the lintel, and upon both the door-posts; and the Lord shall pass by the door, and shall not suffer the destroyer to enter into your houses to smite you. NLT Exodus 12:23 For the LORD will pass through the land to strike down the Egyptians. But when he sees the blood on the top and sides of the doorframe, the LORD will pass over your home. He will not permit his death angel to enter your house and strike you down. KJV Exodus 12:23 For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. ESV Exodus 12:23 For the LORD will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to enter your houses to strike you. NIV Exodus 12:23 When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down. ASV Exodus 12:23 For Jehovah will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side-posts, Jehovah will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. CSB Exodus 12:23 When the LORD passes through to strike Egypt and sees the blood on the lintel and the two doorposts, He will pass over the door and not let the destroyer enter your houses to strike you. will pass through - Ex 12:12,13 and will not - 2Sa 24:16 Isa 37:36 Eze 9:4,6 1Co 10:10 Heb 11:28+ Heb 12:24 Rev 7:3 9:4 THE LORD'S PASS OVER REPEATED Moses is still giving instructions to the elders. For the LORD will pass through to smite the Egyptians - Divine judgment! And when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come in to your houses to smite you - Divine Mercy and Grace.