Êxodo 12

Êxodo 12

Morgan - These words constitute the record of a change of calendar at the command of God. This change was introduced in the hour when these people were passing into national constitution as a Theocracy, a people under the direct and immediate government of God, having no king except Him. It was directly connected with the institution of the Passover Feast. Thus the beginning of the year was changed from Tishri, the month of harvest, to Abib, the month of green ears, or of springtime, known after the captivity as Nisan. Thus the new year henceforth was to begin with the celebration of the feast which emphasized the relation of the people to God, and brought constantly to their memory the redemptive basis of that relation. God is ever the God of new beginnings in the history of failure. The ultimate statement is found in the Apocalypse in the words: "Behold, I make all things new." (ED: QUOTED ABOVE) All such new beginnings are founded on plenteous Redemption, conditioned in persistent Righteousness, and issue in perfect Realization. God had redeemed His people from slavery. The dawn of their new year was ever to be radiant with the glory of His bringing of them forth from cruel bondage. God had brought them to Himself, that under His law they might realize the meaning of life, and fulfil its highest purposes. God had admitted them to a fellowship with Himself, which meant, for them, the supply of all need; and for Him, an instrument in the world for carrying out the programme of His infinite grace (ED: AS A NATION, THEY DID NOT DO VERY WELL! OF COURSE THE MESSIAH CAME THROUGH THEIR LINEAGE AND BROUGHT GRACE UPON GRACE AND GRACE AND TRUTH - John 1:16-17+). (Life Applications from Every Chapter of the Bible) THE JEWISH CALENDAR The Jewish Calendar Month 1 Nisan (Abib) 2 lyyar (Ziv) 3 Sivan 4 Tammuz 5 Av 6 Elul 7 Tishri (Ethanim) 8 Marcheshvan (Bui) 9 Kislev 10 Tebeth 11 Shebat 12 Adar Gregorian Calendar March-April April-May May-June June-July July-August August-September September-October October-November November-December December-January January-February February-March Biblical Reference 1 Kings 6:1, 37 Question: "What is the structure of the Jewish calendar?" Answer: The Jewish calendar is based on the lunar month, which is a bit longer than 29 ½ days. Because of this, the months in the Jewish calendar are 29 or 30 days long. Twelve lunar months usually amounts to 354 days, 11 days short of a solar year. In order for the festivals to stay in the correct season in relation to the solar year, an extra month is added every few years. The Jewish calendar is dated from what is supposed to have been the Creation of the earth: 3,760 years and three months before the Christian era. So, to find the current year in the Jewish calendar, one must add 3,759 to the date in the Gregorian calendar. What we call 2015 is, in the Jewish calendar, the year 5775. This system, however, will not work to the exact month, since the Jewish year (running on the civil calendar) begins in autumn rather than in midwinter. A Hebrew month begins in the middle of a month on our calendar today. Crops were planted in what we would call November and December and harvested in March and April. The Jewish calendar, being lunar-based, invariably began with the new moon. To make up for the shorter year (compared to solar-based calendars), an extra month was periodically inserted between the months Adar and Nisan. That month, sometimes called Veader (“second Adar”), was added seven times within a 19-year cycle (at which time the month Adar received an extra half day). The names of the months in the Jewish calendar originated in the period following the return from Babylonia to Israel. Before the Babylonian exile, at least four months had other names: Abib (Exodus 13:4), Ziv (1 Kings 6:1, 37), Ethanim ( 1 Kings 8:2), and Bul (1 Kings 6:38). After the Captivity, these months were renamed Nisan, lyyar, Tishri, and Heshvan (originally Marcheshvan), respectively. The pre-exilic names carried agricultural connotations. For example, Abib (“ear of grain”) signified the month in which grain became ripe; Ziv (“radiance”) was the month for desert flowers to bloom. An agricultural orientation is apparent in what is evidently the oldest Hebrew calendar, found at Gezer (southeast of Tel Aviv) in 1908 and dating from the 10th century BC. The calendar divides the year according to agricultural activities such as sowing, reaping, pruning, and storage. Primarily, however, the months of the Jewish calendar had religious significance for the Jews and enabled them to commemorate the important events of their history. Each month’s beginning was considered holy. To ancient Israel, the moon became a symbol of the nation itself; the sun eventually became symbolic of the Messiah (Malachi 4:2). Since the moon produces no light of its own, the symbolism is especially appropriate: Israel was supposed to reflect the Messiah’s light to the world. The Jewish calendar remained unchanged during the period between the Old Testament and New Testaments (approximately 400 years), despite an attempt by Hellenistic rulers to introduce a modified lunar-month system, presumably of Macedonian origin. According to that calendar, five days were added to the final month of the year, with each of the 12 months containing 30 days. Even then, it only approximated the solar year. Usually, the ancient Hebrews did not record dates by citing the month and day of an event. Rather, dates were computed by reference to some significant event such as the accession year of the reigning king (2 Kings 15:17) or a patriarch’s birth (Genesis 7:11). In New Testament times, the Jews continued the Old Testament method of dating events by synchronizing them with events either in their religious calendar or within the secular sphere of the Roman world. Writers of the New Testament followed the same practice (Luke 1:5; John 12:1; Acts 18:12). It was only as the calendar reforms of Julius Caesar became embedded in the culture that people changed from that long-standing method to a more standardized system. (Source - Gotquestions.org) Exodus 12:3 "Speak to all the congregation of Israel, saying, 'On the tenth of this month they are each one to take a lamb for themselves, according to their fathers' households, a lamb for each household. BGT Exodus 12:3 λάλησον πρὸς πᾶσαν συναγωγὴν υἱῶν Ισραηλ λέγων τῇ δεκάτῃ τοῦ μηνὸς τούτου λαβέτωσαν ἕκαστος πρόβατον κατ᾽ οἴκους πατριῶν ἕκαστος πρόβατον κατ᾽ οἰκίαν NET Exodus 12:3 Tell the whole community of Israel, 'In the tenth day of this month they each must take a lamb for themselves according to their families– a lamb for each household. LXE Exodus 12:3 Speak to all the congregation of the children of Israel, saying, On the tenth of this month let them take each man a lamb according to the houses of their families, every man a lamb for his household. NLT Exodus 12:3 Announce to the whole community of Israel that on the tenth day of this month each family must choose a lamb or a young goat for a sacrifice, one animal for each household. KJV Exodus 12:3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: ESV Exodus 12:3 Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers' houses, a lamb for a household. NIV Exodus 12:3 Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household. ASV Exodus 12:3 Speak ye unto all the congregation of Israel, saying, In 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: CSB Exodus 12:3 Tell the whole community of Israel that on the tenth day of this month they must each select an animal of the flock according to their fathers' households, one animal per household. NKJ Exodus 12:3 "Speak to all the congregation of Israel, saying:`On the tenth day of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household. NRS Exodus 12:3 Tell the whole congregation of Israel that on the tenth of this month they are to take a lamb for each family, a lamb for each household. YLT Exodus 12:3 speak ye unto all the company of Israel, saying, In the tenth of this month -- they take to them each man a lamb for the house of the fathers, a lamb for a house. Speak - Ex 4:30 6:6 14:15 20:19 Lev 1:2 On the tenth - Ex 12:6 Joh 12:1,12 take - Ge 4:4 22:8 1Sa 7:9 Joh 1:29,36 1Co 5:7 Rev 5:6-13 7:9-14 13:8 lamb - Lev 5:6 Nu 15:11 2Ch 35:7 each household - The Israelites were divided into twelve tribes, these tribes into families, the families into houses, and the houses into particular persons. Nu 1:1-54 Jos 7:14 INSTRUCTIONS FOR THE PASSOVER Speak to all the congregation of Israel, saying - The details of how this would take place are not clear as there were upwards to 2 million Israelites, but Ex 12:21 indicates that after Jehovah had given instructions to Moses and Aaron, Moses then speaks to all the elders of Israel who would have them disseminated the word. On the tenth of this month - On the tenth of Abib Cassuto - On the tenth day of this month—on the tenth day after the new moon, a distinguished day according to the ancient division of the month into three parts comprising ten days each, and paralleling to the tenth of Tishri, which is the Day of Atonement and the day of the proclamation of the year of the Jubilee and of liberty—they shall begin their preparation they are each one to take a lamb for themselves - Literally “and they will take for them a man a lamb." Each one obviously signifies more that a single person, but the family unit. Or they could take a young goat that was an unblemished, male, one year old (Ex 12:5) according to their fathers' households, a lamb for each household - Each household or family was to share one lamb (or goat). Congregation (05712)(edah from yaad = to appoint) refers to an assembly by appointment. Of the 145x in the OT, 127 are translated with sunagoge which means assembling or bringing together (congregation, synagogue). Edah does not in itself connote the purpose of the gathering -- e.g., swarm of bees (Jdg 14:8, herd of bulls (Ps 68:30); assembly of the righteous (Ps 1:5); band of evildoers (Ps 22:16); band of violent men (Ps 86:14); company of the godless (Job 15:34); company of Korah (Nu 16:5); company of Abiram (Ps 106:17-18); assembly of the peoples (nations) (Ps 7:7). Edah can describe a congregation of heavenly or human beings (Ps 82:1). Most uses refer to Israel as a group assembled for a variety of reasons (this sense is seen below in virtually all the uses in Exodus, Leviticus, Numbers, Joshua, Judges). Edah - 149x in 140v - assembly(5), band(2), company(13), congregation(126), congregation's(1), herd(1), swarm(1) - Ex 12:3; Ex 12:6; Ex 12:19; Ex 12:47; Ex 16:1; Ex 16:2; Ex 16:9; Ex 16:10; Ex 16:22; Ex 17:1; Ex 34:31; Ex 35:1; Ex 35:4; Ex 35:20; Ex 38:25; Lev 4:13; Lev 4:15; Lev 8:3; Lev 8:4; Lev 8:5; Lev 9:5; Lev 10:6; Lev 10:17; Lev 16:5; Lev 19:2; Lev 24:14; Lev 24:16; Nu 1:2; Nu 1:16; Nu 1:18; Nu 1:53; Nu 3:7; Nu 4:34; Nu 8:9; Nu 8:20; Nu 10:2; Nu 10:3; Nu 13:26; Nu 14:1; Nu 14:2; Nu 14:5; Nu 14:7; Nu 14:10; Nu 14:27; Nu 14:35; Nu 14:36; Nu 15:24; Nu 15:25; Nu 15:26; Nu 15:33; Nu 15:35; Nu 15:36; Nu 16:2; Nu 16:3; Nu 16:5; Nu 16:6; Nu 16:9; Nu 16:11; Nu 16:16; Nu 16:19; Nu 16:21; Nu 16:22; Nu 16:24; Nu 16:26; Nu 16:40; Nu 16:41; Nu 16:42; Nu 16:45; Nu 16:46; Nu 19:9; Nu 20:1; Nu 20:2; Nu 20:8; Nu 20:11; Nu 20:22; Nu 20:27; Nu 20:29; Nu 25:6; Nu 25:7; Nu 26:2; Nu 26:9; Nu 26:10; Nu 27:2; Nu 27:3; Nu 27:14; Nu 27:16; Nu 27:17; Nu 27:19; Nu 27:20; Nu 27:21; Nu 27:22; Nu 31:12; Nu 31:13; Nu 31:16; Nu 31:26; Nu 31:27; Nu 31:43; Nu 32:2; Nu 32:4; Nu 35:12; Nu 35:24; Nu 35:25; Jos 9:15; Jos 9:18; Jos 9:19; Jos 9:21; Jos 9:27; Jos 18:1; Jos 20:6; Jos 20:9; Jos 22:12; Jos 22:16; Jos 22:17; Jos 22:18; Jos 22:20; Jos 22:30; Jdg 14:8; Jdg 20:1; Jdg 21:10; Jdg 21:13; Jdg 21:16; 1 Ki 8:5; 1 Ki 12:20; 2 Chr 5:6; Job 15:34; Job 16:7; Ps 1:5; Ps 7:7; Ps 22:16; Ps 68:30; Ps 74:2; Ps 82:1; Ps 86:14; Ps 106:17; Ps 106:18; Ps 111:1; Pr 5:14; Jer 6:18; Jer 30:20; Hos 7:12 Lamb (goat)(07716)(seh) is actually a neutral word which means one of the flock such as either a sheep or a goat. This animal was clean according to the Law and thus could be eaten (Dt. 14:4; cf. Nu 15:11), so long as the blood had been drained (1 Sa 14:34). A year-old lamb was necessary for a sin or burnt offering (Lev. 5:7; 12:8). In Ge 22:7 Isaac ask his father Abraham "Where is the lamb for the burnt offering?" Abraham said "God will provide for Himself the lamb." (Ge 22:8). Isaiah uses seh of Messiah writing " Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth." (Isa 53:7). The psalmist speaks for every person declaring "I have gone astray like a lost sheep." (Ps 119:176). The Israelites who suffered destruction and extraction from their homeland by the hands of the Assyrians and Babylonians were compared to a "scattered sheep; the lions have driven away" (Jer. 50:17). All people are called sheep among whom God will judge the lean and fat, protecting those who are his own (Ezek. 34:17, 20, 22). Seh - 43x in 39v - flock(1), lamb(15), lambs(1), sheep(22), sheep and another(2), sheep and one(1), sheep*(1). Gen. 22:7; Gen. 22:8; Gen. 30:32; Exod. 12:3; Exod. 12:4; Exod. 12:5; Exod. 13:13; Exod. 22:1; Exod. 22:4; Exod. 22:9; Exod. 22:10; Exod. 34:19; Exod. 34:20; Lev. 5:7; Lev. 12:8; Lev. 22:23; Lev. 22:28; Lev. 27:26; Num. 15:11; Deut. 14:4; Deut. 17:1; Deut. 18:3; Deut. 22:1; Jos. 6:21; Jdg. 6:4; 1 Sam. 14:34; 1 Sam. 15:3; 1 Sam. 17:34; 1 Sam. 22:19; Ps. 119:176; Isa. 7:25; Isa. 43:23; Isa. 53:7; Isa. 66:3; Jer. 50:17; Ezek. 34:17; Ezek. 34:20; Ezek. 34:22; Ezek. 45:15 Exodus 12:4 'Now if the household is too small for a lamb, then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb. LAMB EXTENDED TO TWO SMALL HOUSEHOLDS Now if the household is too small for a lamb - As noted above the Hebrew seh could refer to either lamb or goat. The thought is that this family would be too small to consume a lamb in one night. "Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88)." (NET) Then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb Cassuto comments "they should share the expenses according to the number of persons."