And the angel of the Lord went forth, and slew a hundred and eighty-five thousand in the camp of the Assyrians; and when men arose early in the morning, behold, these were all dead bodies. After pollution, frogs, stinging gnats, mosquitoes, anthrax, boils, hail, locusts, and thick darkness, there descends the infamous tenth plague, the massacre of the first-born (Exodus 7:8–12:23). All are marked
... [Show full abstract] for death: the oldest child of the Pharaoh, of the maidservant, of the captive, even of the cattle in the fields (11:4–5; 12:29). Only the Lord's chosen nation, the enslaved Israelites, shall be excepted (11:7). The agent of this mayhem is not easy to discern. Neither pestilence nor assassin—or perhaps both—it is revealed to the Israelites by Moses as simply "the destroyer" (12:23). In similarly apocalyptic passages (e.g. Second Samuel 24:16; Isaiah 37:36) the Lord walks in the company of an "angel of death" whom he releases and retracts at will. But in the decisive scene of the tenth plague, the distinc-tion between the Lord and his messenger is ambiguous. And while we are briefly confronted with the destroyer, it is thoroughly unclear as to whether this force represents a figure sent forth by the sovereign, an extension of the sovereign's will, or if it is, in fact, sovereignty itself: "For I will pass through the land of Egypt that night, and I will smite all the first-born in the land of Egypt, both man and beast; and on all the gods of Egypt I will execute judgments: I am the Lord" (Exodus 12:12).