Exodus 11:5

KJV

And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind the mill; and all the firstborn of beasts.

KJV (with Strong's)

And all the firstborn {H1060} in the land {H776} of Egypt {H4714} shall die {H4191}, from the firstborn {H1060} of Pharaoh {H6547} that sitteth {H3427} upon his throne {H3678}, even unto the firstborn {H1060} of the maidservant {H8198} that is behind {H310} the mill {H7347}; and all the firstborn {H1060} of beasts {H929}.

Complete Jewish Bible

and all the firstborn in the land of Egypt will die, from the firstborn of Pharaoh sitting on his throne to the firstborn of the slave-girl at the handmill, and all the firstborn of the livestock.

Berean Standard Bible

and every firstborn son in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the servant girl behind the hand mill, as well as the firstborn of all the cattle.

American Standard Version

and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid-servant that is behind the mill; and all the first-born of cattle.

Commentary

### SUMMARY
Exodus 11:5 serves as God's definitive and chilling declaration of the tenth and final plague upon Egypt: the imminent death of every firstborn, encompassing all strata of society from Pharaoh's heir to the most humble maidservant's child, and extending even to the firstborn of beasts. This devastating judgment, unparalleled in its scope and severity, was the ultimate divine catalyst designed to shatter Pharaoh's stubborn defiance, secure Israel's long-awaited liberation, and unequivocally demonstrate the absolute sovereignty, unwavering justice, and covenant faithfulness of Yahweh.

### CONTEXT
* **Literary Context:** This verse is situated at the dramatic climax of Moses' final confrontation with Pharaoh, immediately preceding the actual execution of the tenth plague. It follows God's explicit declaration to Moses that "one more plague" will be brought upon Egypt, after which Pharaoh will not only let Israel go but will "surely drive you out from here altogether" ([Exodus 11:1](/exodus/11-1 "God's final plague announcement")). Moses, having delivered this dire prophecy, departs from Pharaoh's presence "in hot anger" ([Exodus 11:8](/exodus/11-8 "Moses' angry departure from Pharaoh")), underscoring the finality and irrevocability of the judgment. The detailed instructions for the Passover, the means by which Israel would be spared from this very plague, are then given in [Exodus 12](/exodus/12 "The Passover and Exodus"), highlighting the intricate connection between judgment and salvation.
* **Historical & Cultural Context:** In ancient Egypt, the firstborn held a position of profound significance, embodying the family's future, inheritance, and honor. The Pharaoh himself was revered as a divine being, often considered the firstborn son of the sun god Ra, and the embodiment of Egypt's prosperity and power. Thus, the targeting of the firstborn was not merely a severe blow but a direct, devastating assault on the very foundation of Egyptian society, its religious beliefs, and its perceived divine protection. This plague directly challenged the supremacy of Egyptian deities associated with life, fertility, and kingship (such as Ra, Osiris, and Heket), proving the God of Israel's unrivaled power and authority. The mention of the "maidservant that is behind the mill" vividly depicts the lowest social stratum, as grinding grain was arduous labor often performed by the most humble servants, underscoring the comprehensive and inescapable nature of the judgment that would spare no household, regardless of status.
* **Key Themes:** Exodus 11:5 powerfully contributes to several overarching themes within the book of Exodus. It climactically demonstrates God's **absolute sovereignty** over all creation, including the most powerful earthly rulers and their pantheon of gods, revealing that Yahweh alone is God. It underscores the theme of **divine justice** and the severe consequences of persistent defiance against God's will, especially in the context of Pharaoh's hardened heart and the systemic oppression of Israel. Crucially, it highlights God's **faithfulness to His covenant promises** to Abraham, Isaac, and Jacob, as this ultimate act of judgment on Egypt simultaneously serves as the decisive act of **deliverance for Israel**, whom God had called "My firstborn son" in [Exodus 4:22](/exodus/4-22 "Israel as God's firstborn son"). The stark distinction between Israel and Egypt, protected by God's grace, is also a prominent theme, emphasized in passages like [Exodus 11:7](/exodus/11-7 "No dog shall growl against Israel").

### EXPOSITION AND ANALYSIS
Exodus 11:5 precisely outlines the scope and severity of the tenth plague, emphasizing its universal reach within Egypt and the specific nature of the judgment.

#### Key Word Analysis
* **Firstborn (Hebrew, _bᵉkôwr'_):** From H1060, this term signifies preeminence, inheritance rights, and special status within a family or society. The destruction of the *bekhor* was therefore a profoundly impactful act of judgment, striking at the heart of Egyptian identity, succession, and future. It also stands in stark contrast to Israel, whom God calls "My firstborn son" in [Exodus 4:22](/exodus/4-22 "Israel as God's firstborn son"), highlighting a divine irony and the stakes of the conflict.
* **Die (Hebrew, _mûwth'_):** From H4191, this primitive root means to die, literally or figuratively, and causatively, to kill. In this context, it denotes a direct, physical, and divinely orchestrated cessation of life. The use of this strong verb emphasizes the absolute and irreversible nature of the judgment, signifying a total and final end to life for the targeted individuals and animals, underscoring God's ultimate authority over life and death.
* **Throne (Hebrew, _kiççêʼ'_):** From H3678, this word refers to a covered seat, specifically a throne. Its inclusion here, in reference to Pharaoh's firstborn "that sitteth upon his throne," signifies the highest echelons of power and royalty. The targeting of the heir to the throne was not merely a personal tragedy for Pharaoh but a direct assault on the stability, legitimacy, and future of the entire Egyptian empire, challenging the very foundation of its political and divine authority.

#### Verse Breakdown
* **"And all the firstborn in the land of Egypt shall die":** This opening clause serves as a stark, unequivocal declaration of the plague's absolute and fatal nature. It is a direct divine decree, not a conditional threat, emphasizing the certainty and comprehensiveness of the impending judgment across the entire nation of Egypt.
* **"from the firstborn of Pharaoh that sitteth upon his throne":** This specifies the highest echelon of Egyptian society, targeting the royal heir. This strike directly challenged Pharaoh's perceived invincibility, the power of his gods, and the very future of his dynasty, as the firstborn son was the designated successor and embodiment of the kingdom's continuity.
* **"even unto the firstborn of the maidservant that [is] behind the mill":** This extends the judgment to the absolute lowest rung of society, emphasizing that no one, no matter how humble or seemingly insignificant, would be spared. The "maidservant behind the mill" vividly depicts a person engaged in arduous, demeaning labor, underscoring the plague's truly universal and inescapable reach within Egyptian households.
* **"and all the firstborn of beasts":** The judgment also extends to animals, which were integral to the Egyptian economy, often revered as deities, or used in sacred rituals. This further underscores the comprehensive nature of God's judgment, His sovereignty over all creation, and His direct assault on every aspect of Egyptian life and religious belief.

#### Literary Devices
Exodus 11:5 employs powerful **parallelism** and **merism** to emphasize the sweeping, all-encompassing nature of the judgment. The phrase "from the firstborn of Pharaoh... even unto the firstborn of the maidservant" is a classic example of merism, using two extremes to represent the entirety of the social spectrum, from the highest royal household to the lowest servant's quarters. The repetition of "firstborn" (Hebrew: *bekhor*) throughout the verse creates a sense of dreadful inevitability and highlights the specific, targeted nature of God's wrath, reinforcing the theme of divine retribution and the precise fulfillment of God's word. The stark contrast between life and death, and the inclusion of both human and animal firstborn, further amplifies the total devastation wrought by this final plague.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This climactic pronouncement powerfully articulates God's absolute sovereignty and unwavering justice. It reveals that Yahweh is not merely one god among many, but the supreme Lord over all creation, capable of executing judgment upon the most powerful earthly rulers and their pantheon of deities. The severity of the plague underscores the gravity of sin and the catastrophic consequences of persistent defiance against divine will, particularly Pharaoh's stubborn refusal to release God's people. Simultaneously, this judgment is inextricably linked to God's covenant faithfulness, as it serves as the ultimate catalyst for the deliverance of Israel, fulfilling His ancient promises to Abraham and demonstrating His active intervention on behalf of the oppressed.

* [Psalm 76:12](/psalms/76-12 "God cuts off the spirit of princes") - God's power to cut off the spirit of princes and be awesome to the kings of the earth.
* [Romans 6:23](/romans/6-23 "The wages of sin is death") - The universal principle that "the wages of sin is death."
* [Exodus 4:22-23](/exodus/4-22-23 "Israel as God's firstborn and the consequence for Pharaoh") - God's declaration of Israel as His "firstborn son" and the warning to Pharaoh that if he refused to let Israel go, God would "kill your firstborn son."

### REFLECTION AND APPLICATION
Exodus 11:5 stands as a solemn and profound reminder that God is perfectly just, and His word, whether in promise or warning, is always fulfilled. While this specific judgment was a unique, historical event in ancient Egypt, it teaches us timeless truths about the seriousness of sin and the inevitable, often far-reaching, consequences of resisting God's commands. Conversely, it powerfully illustrates God's unwavering faithfulness to His covenant promises and His active, decisive intervention on behalf of the oppressed. This passage calls us to a deep introspection regarding the seriousness of our own choices and the profound implications of aligning our will with God's. It also serves to deepen our appreciation for the divine provision for salvation in the face of judgment, a theme that finds its ultimate expression in the Passover and beyond.

#### Questions for Reflection
* **How does the severity and comprehensive nature of this judgment deepen your appreciation for God's grace and the provision He makes for salvation?**
* **In what areas of your life might you be resisting God's clear commands or warnings, and what might be the potential consequences of such resistance, both personally and corporately?**
* **How does this passage inform your understanding of God's justice and His active involvement in human history, particularly in defending the oppressed and holding powerful systems accountable?**

### FAQ
**Was this plague fair or just, considering "innocent" firstborn died?**

Answer: This is a challenging question that highlights the corporate nature of judgment in the ancient world and in biblical theology. From a biblical perspective, the entire nation of Egypt, led by Pharaoh, was complicit in the systemic oppression and enslavement of Israel for centuries, including the horrific murder of Israelite male infants as decreed by Pharaoh ([Exodus 1:22](/exodus/1-22 "Pharaoh's decree to kill Israelite sons")). Pharaoh had repeatedly hardened his heart against God's commands, despite numerous warnings and escalating plagues, demonstrating a national defiance. The death of the firstborn was a direct, proportional response to Egypt's sin, particularly their refusal to release God's "firstborn" son, Israel ([Exodus 4:22](/exodus/4-22 "Israel as God's firstborn son")). While the suffering of individuals is tragic, the Bible often portrays national judgment as a consequence of national sin, demonstrating God's ultimate justice and sovereignty over all life, and His right to execute judgment upon those who defy Him and oppress His chosen people.

**Why did God specifically target the firstborn?**

Answer: The targeting of the firstborn was deeply symbolic and culturally significant, carrying multiple layers of meaning. As noted, the firstborn held a position of preeminence and represented the future of the family and nation. By striking the firstborn, God attacked the very heart of Egyptian power, succession, and religious beliefs, particularly Pharaoh's status as the "firstborn" of Ra. Furthermore, it served as a direct, poetic, and proportional response to Pharaoh's refusal to let God's "firstborn son" (Israel) go ([Exodus 4:22](/exodus/4-22 "Israel as God's firstborn and the consequence for Pharaoh")). This plague was a powerful demonstration that the God of Israel was supreme over all Egyptian deities and had the power to take life, just as He had given it, thus humiliating the gods of Egypt and proving His unrivaled authority.

### CHRIST-CENTERED FULFILLMENT
Exodus 11:5, with its terrifying pronouncement of judgment on the firstborn, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. The severity of this plague underscores humanity's desperate need for a substitute to bear the consequences of sin, a need that is met in the Passover event immediately following this pronouncement in [Exodus 12](/exodus/12 "The Passover and Exodus"). The blood of a spotless lamb, applied to the doorposts, protected Israelite homes from the angel of death, powerfully foreshadowing the ultimate sacrifice. Jesus Christ is revealed as the true and perfect Passover Lamb ([1 Corinthians 5:7](/1_corinthians/5-7 "Christ, our Passover lamb")), whose shed blood provides salvation from the judgment of sin. He is also identified as the "firstborn over all creation" ([Colossians 1:15](/colossians/1-15 "Jesus as the firstborn over all creation")) and the "firstborn from the dead" ([Colossians 1:18](/colossians/1-18 "Jesus as the firstborn from the dead")). In a profound reversal of the Exodus plague, the death of *the* Firstborn (Jesus) brings life and salvation to all who believe. He willingly took upon Himself the judgment due to humanity's sin, dying in our place so that we might be spared the ultimate spiritual death. His death on the cross is the ultimate act of substitutionary atonement, fulfilling the pattern established in the Exodus narrative where the death of a substitute (the lamb) brought deliverance. Through Christ, we are delivered not from physical bondage, but from the spiritual bondage of sin and its eternal consequences, inheriting eternal life as co-heirs with the true Firstborn ([Romans 8:17](/romans/8-17 "Heirs with Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 78:51

And smote all the firstborn in Egypt; the chief of [their] strength in the tabernacles of Ham:

Exodus 12:12

For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I [am] the LORD.

Psalms 136:10

¶ To him that smote Egypt in their firstborn: for his mercy [endureth] for ever:

Psalms 135:8

Who smote the firstborn of Egypt, both of man and beast.

Matthew 24:41

Two [women shall be] grinding at the mill; the one shall be taken, and the other left.

Psalms 105:36

He smote also all the firstborn in their land, the chief of all their strength.

Exodus 4:23

And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, [even] thy firstborn.