After declaring that he would never see Pharaoh's face again, Moses does not immediately leave the palace. Instead, a prophetic message is delivered to him right then and there. This immediate communication ensures that Moses does not have to return later, which would make him appear deceitful or as if he were going back on his word. Because Pharaoh's palace is filled with idols and impurity, God communicates with Moses in an exceptional manner, either revealing Himself amidst the impurity or elevating Moses ten handbreadths above the ground to speak with him in a state of holiness [רש״י, מזרחי, דעת זקנים, ברטנורא]. At this stage, Moses leaves the exact date of the impending plague ambiguous, as the warning is issued a few days before the new moon of the month of Nisan [רמב״ן, העמק דבר].
When specifying the time of the final strike, Moses indicates that it will happen around midnight. Commentators offer different perspectives on the precision of this timing. A literal approach suggests that the timing is not a mere estimation; rather, it refers to the exact split second when the night divides in half [רשב״ם, ראב״ע, הטור הארוך, שד״ל]. Conversely, a midrashic tradition explains that God originally stated the plague would strike exactly at midnight, but Moses slightly altered the message to say it would occur around that time. He does this out of concern that Pharaoh's astrologers might miscalculate the precise moment. If the plague did not strike at their calculated second, they would mock Moses and label him a liar. To sanctify God's name and prevent any denial of the miracle, Moses deliberately uses an expression that allows for a slight margin of error [רש״י, רבנו בחיי, גור אריה, משכיל לדוד].
The specific timing of midnight carries deep historical and symbolic weight. Striking at this hour serves as a precise measure-for-measure punishment against the Egyptians, who routinely woke the Israelites in the middle of the night for hard labor [כלי יקר]. Additionally, this timing mirrors the midnight hour when Abraham fought the four kings to rescue Lot, bringing a historical cycle of salvation full circle as God steps in to help Abraham's descendants [אור החיים, אלשיך]. From an astrological standpoint, midnight on that particular Thursday was believed to be under the influence of either Mars, a planet associated with blood and destruction, or Jupiter, representing life. God chooses this exact moment to demonstrate to the Egyptians that His power completely overrides the zodiac system they worship, proving the plague is a divine decree rather than a natural or astrological phenomenon [רבנו בחיי, מלבי״ם, רקנאטי].
The impending plague involves God actively moving forth, a shift understood as transitioning from His throne of mercy to His throne of judgment [כלי יקר, רקנאטי]. The primary approach among commentators emphasizes that God executes this plague Himself, without relying on an angel or emissary. This direct intervention is necessary for several reasons. First, only the Creator possesses the absolute knowledge required to identify exactly who is a true firstborn, a biological distinction an angel cannot make [אור החיים]. Second, if destructive forces were unleashed, they would not distinguish between the righteous and the wicked. Because the Israelites at that time were also steeped in Egyptian idolatry, these forces of impurity could have easily harmed them as well. God therefore appears personally to shelter the Israelites with His holiness and protect them while He judges Egypt [העמק דבר, אלשיך, ביאור יש״ר]. Furthermore, God's personal involvement is required to first strike down Egypt's spiritual prince in the heavenly realms—a feat only God can accomplish—before bringing the plague down upon the firstborns on earth [כלי יקר, צרור המור].
The plague is set to originate from the very center of Egypt. By revealing Himself in the middle of the country rather than at its borders, God ensures that the devastation spreads equally in all directions, leaving no possibility of escape [העמק דבר]. On a deeper spiritual level, God's entry into the heart of Egyptian impurity is described as a departure, because He is leaving the domain of holiness to descend into a place of profound defilement and idolatry. God willingly enters the Egyptian prison to extract and rescue the sparks of holiness that have been swallowed up by the impurity, ultimately redeeming the Israelites, who are His holy portion [אלשיך, נחלת יעקב].