Keluaran 12:29

Alkitab Terjemahan Baru

Maka pada tengah malam TUHAN membunuh tiap-tiap anak sulung di tanah Mesir, dari anak sulung Firaun yang duduk di takhtanya sampai kepada anak sulung orang tawanan, yang ada dalam liang tutupan, beserta segala anak sulung hewan.

Parallel Translations

Bahasa Indonesia Sehari-hari
Maka pada tengah malam TUHAN membunuh tiap-tiap anak sulung di tanah Mesir, dari anak sulung Firaun yang duduk di takhtanya sampai kepada anak sulung orang tawanan, yang ada dalam liang tutupan, beserta segala anak sulung hewan.

Alkitab Terjemahan Lama
Maka jadilah pada tengah malam, bahwa dipalu Tuhan akan segala anak sulung dalam negeri Mesir, dari pada anak sulung Firaun, yang patut menggantikan dia dalam kerajaan, sampai kepada anak sulung orang yang terbelenggu dalam penjara dan anak sulung binatangpun.

Bible Verse Review
  from Treasury of Scripure Knowledge

at midnight: Exodus 12:12, Exodus 11:4, Exodus 13:15, Job 34:20, 1 Thessalonians 5:2, 1 Thessalonians 5:3

the Lord smote: The infliction of this judgment on the Egyptians was most equitable; because, after their nation had been preserved by one of the Israelitish family, they had, contrary to all right, and in defiance of original stipulation, enslaved the people to whom they had been so much indebted, had murdered their offspring, and made their bondage intolerable. See Bryant, p. 160. Numbers 3:13, Numbers 8:17, Numbers 33:4, Psalms 78:51, Psalms 105:36, Psalms 135:8, Psalms 136:10, Hebrews 11:28, Hebrews 12:23

the firstborn of Pharaoh: Exodus 4:23, Exodus 11:5

dungeon: Heb. house of the pit, Isaiah 24:22, Isaiah 51:14, Jeremiah 38:6, Jeremiah 38:13, Zechariah 9:11

Reciprocal: Exodus 9:15 - that Exodus 15:26 - diseases Numbers 3:12 - General Deuteronomy 16:1 - for in 1 Samuel 25:38 - the Lord 2 Kings 19:35 - that night 2 Chronicles 15:13 - whether small Job 27:20 - a tempest Job 36:20 - cut Psalms 81:5 - through Psalms 91:6 - pestilence Isaiah 15:1 - in the Isaiah 44:26 - confirmeth Isaiah 47:11 - thou shalt not know Amos 4:10 - pestilence Habakkuk 3:5 - went Habakkuk 3:13 - thou woundedst Habakkuk 3:14 - the head Acts 12:23 - the angel Romans 5:14 - even

Gill's Notes on the Bible

And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt,.... The midnight of the fifteenth of Nisan, as the Targum of Jonathan, when fast asleep, and thoughtless of any danger; and it being at such a time must strike with a greater horror and terror, when sensible of the blow, which might be attended with a great noise, that might awaken the rest:

from the firstborn of Pharaoh that sat on his throne; the heir to his crown, who was to have sat upon his throne, or already did, being taken a partner with him in it:

unto the firstborn of the captive that was in the dungeon; or prison, that was grinding at the mill there, Exodus 11:5 which was the work and business the prisoners were often put to, as appears from the case of Samson, Judges 16:21,

and all the firstborn of cattle; which were left of the other plagues, which had consumed great numbers of them.

Barnes' Notes on the Bible

This plague is distinctly attributed here and in Exodus 12:23 to the personal intervention of the Lord; but it is to be observed that although the Lord Himself passed through to smite the Egyptians, He employed the agency of “the destroyer” Exodus 12:23, in whom, in accordance with Hebrews 11:28, all the ancient versions, and most critics, recognize an Angel (compare 2 Kings 19:35; 2 Samuel 24:16).

Clarke's Notes on the Bible

Verse Exodus 12:29. Smote all the first born — If we take the term first-born in its literal sense only, we shall be led to conclude that in a vast number of the houses of the Egyptians there could have been no death, as it is not at all likely that every first-born child of every Egyptian family was still alive, and that all the first-born of their cattle still remained. And yet it is said, Exodus 12:30, that there was not a house where there was not one dead. The word therefore must not be taken in its literal sense only. From its use in a great variety of places in the Scriptures it is evident that it means the chief, most excellent, best beloved, most distinguished, c. In this sense our blessed Lord is called the FIRST-BORN of every creature, Colossians 1:15, and the FIRST-BORN among many brethren, Romans 8:29 that is, he is more excellent than all creatures, and greater than all the children of men. In the same sense we may understand Revelation 1:5, where CHRIST is called the FIRST-BEGOTTEN from the dead, i.e., the chief of all that have ever visited the empire of death, and on whom death has had any power; and the only one who by his own might quickened himself. In the same sense wisdom is represented as being brought forth before all the creatures, and being possessed by the Lord in the beginning of his ways, Proverbs 8:22-30; that is, the wisdom of God is peculiarly conspicuous in the production, arrangement, and government of every part of the creation. So Ephraim is called the Lord's FIRST-BORN, Jeremiah 31:9. And the people of Israel are often called by the same name, see Exodus 4:22: Israel is my son, my FIRST-BORN; that is, the people in whom I particularly delight, and whom I will especially support and defend. And because the first-born are in general peculiarly dear to their parents, and because among the Jews they had especial and peculiar privileges, whatever was most dear, most valuable, and most prized, was thus denominated. So Micah 6:7: Shall I give my FIRST-BORN for my transgression, the fruit of my body for the sin of my soul? Shall I give up the most beloved child I have, he that is most dear and most necessary to me, in order to make an atonement for my sins! In like manner the Prophet Zechariah, speaking of the conversion of the Jews to the Gospel of Christ, represents them as looking on him whom they have pierced, and being as one that is in bitterness for his FIRST-BORN; that is, they shall feel distress and anguish as those who had lost their most beloved child. So the Church triumphant in the kingdom of God are called, Hebrews 12:23, the general assembly and Church of the FIRST-BORN, i.e., the most noble and excellent of all human if not created beings. So Homer, Il. iv., ver. 102: Αρνων πρωτογονων ρεξειν κλειτην ἑκατομβην· "A hecatomb of lambs all firstlings of the flock." That is, the most excellent of their kind.

In a contrary sense, when the word first-born is joined to another that signifies any kind of misery or disgrace, it then signifies the depth of misery, the utmost disgrace. So the FIRST-BORN of the poor, Isaiah 14:30, signifies the most abject, destitute, and impoverished. The FIRST-BORN of death, Job 18:13, means the most horrible kind of death. So in the threatening against Pharaoh, Exodus 11:5, where he informs him that he will slay all the first-born, from the first-born of Pharaoh that sitteth upon the throne; to the first born of the maid-servant that is behind the mill, he takes in the very highest and lowest conditions of life. As there was no state in Egypt superior to the throne, so there was none inferior to that of the female slave that ground at the mill. The Prophet Habakkuk seems to fix this as the sense in which the word is used here; for speaking of the plagues of Egypt in general, and the salvation which God afforded his people, he says, Habakkuk 3:13: Thou wentest forth for the salvation of thy people - thou woundedst the HEAD (ראש rosh, the chief, the most excellent) of the house of the wicked - of Pharaoh and the Egyptians. And the author of the book of Wisdom understood it in the same way: The master and the servant were punished after one manner; and like as the king, so suffered the common people - for in one moment the NOBLEST OFFSPRING of them was destroyed, Wisdom Exodus 18:11,Exodus 18:12. And in no other sense can we understand the word in Psalms 89:27, where, among the promises of God to David, we find the following: Also I will make him my FIRST-BORN, higher than the kings of the earth; in which passage the latter clause explains the former; David, as king, should be the FIRST-BORN, of God, i.e., he should be higher than the kings of the earth - the MOST EMINENT potentate in the universe. In this sense, therefore, we should understand the passage in question; the most eminent person in every family in Egypt, as well as those who were literally the first-born, being slain in this plague. Calmet and some other critics particularly contend for this sense.