AZYMO (ἀζύμως, from ζύμ. and ζύμ. = without leaven; Heb. מַסָּה, plur. מַסָּתִים). — The Old Testament alludes to unleavened bread in instances of precipitate haste (Gen. 19:3; Ex. 12:34; 1 Sam. 28:24); this motif led to the use of unleavened bread in the flight of Israel from Egypt (Ex. 12:8-18; 13:3; Deut. 16:3). In commemoration of this, the law of eating unleavened bread during the seven days of the solemnity was joined to the feast commemorating the miraculous exodus (v. PASCHA). The Passover was called the “feast of the azyma” (Ex. 23:15; 34:18; Luke 22:1) or the “days of the azyma” (Matt. 26:17; Luke 22:7; Acts 12:3; 20:6). Already at the first Passover celebrated in Palestinian soil (Josh. 5:11), the use of azyma is observed.
The azyma held religious significance (cf. Judg. 6:19-21: azyma offered to the angel, consumed by fire). Since nothing fermented could be offered on the altar (Ex. 23:18; 34:25), only unleavened cakes were offered in sacrifices, sometimes constituting a special sacrifice (Lev. 2:4; 11:6; 16:5g.) that was unbloody (minḥah), except for the “firstfruits,” which were not placed on the altar (Lev. 2:7; 7:13 sg.; 23:17). The preparation of the azyma fell to the Levites (1 Chron. 23:2); the “priests” of the Vulgate is an interpolation. Only the priests ate the azyma left over from the sacrifices (Lev. 6:16, 18). In late Judaism, it was held that the showbread (v.) was azyma. In the post-Christian period, the Jews introduced the rite of the azyma called afqó-men (v.).
From the question of whether Jesus used unleavened bread at the Last Supper arose, in more recent times (sc. 19th c.), the thorny controversy between the Greek and Latin Churches. From the azyma, St. Paul derives the tropological symbolism of “sincerity and truth” (1 Cor. 5:8).