SEV Biblia, Chapter 12:12
Pues yo pasaré aquella noche por la tierra de Egipto, y heriré a todo primogénito en la tierra de Egipto, así en los hombres como en las bestias; y haré juicios en todos los dioses de Egipto. Yo soy el SEÑOR.
Clarke's Bible Commentary - Exodus 12:12
Verse 12. Against all the gods of Egypt, &c.] As different animals were sacred among the Egyptians, the slaying of the first-born of all the beasts might be called executing judgment upon the gods of Egypt. As this however does not appear very clear and satisfactory, some have imagined that the word yhla elohey should be translated princes, which is the rendering in our margin; for as these princes, who were rulers of the kingdom under Pharaoh, were equally hostile to the Hebrews with Pharaoh himself, therefore these judgments fell equally heavy on them also. But we may ask, Did not these judgments fall equally on all the families of Egypt, though multitudes of them had no particular part either in the evil counsel against the Israelites or in their oppression? Why then distinguish those in calamities in which all equally shared? None of these interpretations therefore appear satisfactory. Houbigant, by a very simple and natural emendation, has, he thinks, restored the whole passage to sense and reason. He supposes that yhla elohey, GODS, is a mistake for ylha ahley, TENTS or habitations, the h he and the l lamed being merely interchanged. This certainly gives a very consistent sense, and points out the universality of the desolation to which the whole context continually refers. He therefore contends that the text should be read thus: And on all the TENTS (or HABITATIONS) of Egypt I will execute judgment; by which words the Lord signified that not one dwelling in the whole land of Egypt should be exempted from the judgment here threatened. It is but justice to say that however probable this criticism may appear, it is not supported by any of the ancient versions, nor by any of the MSS. collated by Kennicott and Deuteronomy Rossi. The parallel place also, Num. xxxiii. 4, is rather against Houbigant's interpretation: For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also [ µhyhlabw ubeloheyhem] the Lord executed judgments. But Houbigant amends the word in this place in the same way as he does that in Exodus. There appears also to be an allusion to this former judgment in Isa. xix. 1: Behold, the Lord-shall come into Egypt, and the idols [ ylyla eliley] of Egypt shall be moved at his presence. And in Jer. xliii. 13: The houses of the gods [ yhla ytb bottey elohey] of the Egyptians shall he burn with fire. The rabbins say that "when Israel came out of Egypt, the holy blessed God threw down all the images of their abominations, and they were broken to pieces." When a nation was conquered, it was always supposed that their gods had either abandoned them or were overcome. Thus Egypt was ruined, and their gods confounded and destroyed by Jehovah. See the note on "chap. xi. 7".
Matthew Henry Commentary
Verses 1-20 - The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointe that, on the night wherein they were to go out of Egypt, each famil should kill a lamb, or that two or three families, if small, shoul kill one lamb. This lamb was to be eaten in the manner here directed and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the house marked by the blood of the lamb: hence the name of this holy feast of ordinance. The passover was to be kept every year, both as remembrance of Israel's preservation and deliverance out of Egypt, an as a remarkable type of Christ. Their safety and deliverance were not reward of their own righteousness, but the gift of mercy. Of this the were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood Observe, 1. The paschal lamb was typical. Christ is our passover, 1C 5:7. Christ is the Lamb of God, Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himsel in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge wh condemned Christ declared him innocent. It was to be set apart fou days before, denoting the marking out of the Lord Jesus to be Saviour, both in the purpose and in the promise. It was to be slain and roasted with fire, denoting the painful sufferings of the Lor Jesus, even unto death, the death of the cross. The wrath of God is a fire, and Christ was made a curse for us. Not a bone of it must be broken, which was fulfilled in Christ, Joh 19:33, denoting the unbroke strength of the Lord Jesus. 2. The sprinkling of the blood was typical The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement Ro 5:11. Faith is the bunch of hyssop, by which we apply the promises and the benefits of the blood of Christ laid up in them, to ourselves It was to be sprinkled on the door-posts, denoting the open professio we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelite from the destroying angel, who had nothing to do where the blood was The blood of Christ is the believer's protection from the wrath of God the curse of the law, and the damnation of hell, Ro 8:1. 3. The solem eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53, 55 It was all to be eaten; those who by faith feed upon Christ, must fee upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. It was to be eaten at once, no put by till morning. To-day Christ is offered, and is to be accepte while it is called to-day, before we sleep the sleep of death. It wa to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with sorrow an brokenness of heart, in remembrance of sin. Christ will be sweet to us if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for Christ, and reckon i no bad bargain, Heb 13:13, 14. 4. The feast of unleavened bread wa typical of the Christian life, 1Co 5:7, 8. Having received Christ Jesu the Lord, we must continually delight ourselves in Christ Jesus. N manner of work must be done, that is, no care admitted and indulged which does not agree with, or would lessen this holy joy. The Jews wer very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by a ordinance for ever; so long as we live we must continue feeding upo Christ, rejoicing in him always, with thankful mention of the grea things he has done for us.
Original Hebrew
ועברתי 5674 בארץ 776 מצרים 4714 בלילה 3915 הזה 2088 והכיתי 5221 כל 3605 בכור 1060 בארץ 776 מצרים 4714 מאדם 120 ועד 5704 בהמה 929 ובכל 3605 אלהי 430 מצרים 4714 אעשׂה 6213 שׁפטים 8201 אני 589 יהוה׃ 3068
