The manner of preparing, and eating the paschal lamb: the firstborn of Egypt are all slain: the Israelites depart.
The maner of preparing, and eating the Paschal lambe, sprinckling the dore-postes with bloud therof: 15. eating no leuened bread seuen dayes together. 29. The first borne of men and beastes among the Aegyptians are slaine. 35. The Israelites goe away spoyling Aegypt. 43. Incircumcised me• may not eate the Phase.
1And the Lord said to Moses and Aaron in the land of Egypt:Disse ancora il Signore a Mosè, e ad Aronne nella terra d'Egitto:AND our Lord said to Moyses, and Aaron in the Land of Aegypt: This moneth,Dixit quoque Dominus ad Moysen et Aaron in terra Ægypti: 2This month shall be to you the beginning of months; it shall be the first in the months of the year.Questo mese sarà per voi principio de' mesi: sarà il primo tra' mesi dell'anno.shal be to you the beginning of monethes: it shal be the first in the monethes of the yeare.Mensis iste, vobis principium mensium: primus erit in mensibus anni. 3Speak ye to the whole assembly of the children of Israel, and say to them: On the tenth day of this month let every man take a lamb by their families and houses.Parlate a tutta l'adunanza de' figliuoli d'Israele, e dite loro: Il decimo giorno di questo mese prenda ciascuno un agnello per famiglia, e per casa.Speake yee to the whole assemblie of the children of Israel, & say to them: The tenth day of this moneth let euerie man take a lambe by their families and houses.Loquimini ad universum cœtum filiorum Israël, et dicite eis: Decima die mensis hujus tollat unusquisque agnum per familias et domos suas. 4But if the number be less than may suffice to eat the lamb, he shall take unto him his neighbour that joineth to his house, according to the number of souls which may be enough to eat the lamb.Che se il numero è minore di quello che può bastare a mangiare l'agnello, prenderà il suo vicino, che gli sta allato di casa, per fare il numero d'anime sufficiente a mangiare l'agnello.But if the number be lesse then may suffice to eate the lambe, he shal take vnto him his neighbour that ioyneth to his house, according to the number of soules which may suffice to the eating of the lambe.Sin autem minor est numerus ut sufficere possit ad vescendum agnum, assumet vicinum suum qui junctus est domui suæ, juxta numerum animarum quæ sufficere possunt ad esum agni. 5And it shall be a lamb without blemish, a male, of one year; according to which rite also you shall take a kid.Or l'agnello sarà senza macchia, maschio, dell'anno: e collo stesso rito prenderete anche il capretto.And it shal be alambe without spotte, a male of a yeare old: according also to which rite you shal take a kidde.Erit autem agnus absque macula, masculus, anniculus: juxta quem ritum tolletis et hædum. 6And you shall keep it until the fourteenth day of this month; and the whole multitude of the children of Israel shall sacrifice it in the evening.E lo serberete fino al quattordicesimo giorno di questo mese: e tutta quanta la moltitudine de' figliuoli d'Israele lo immolerà alla sera.And you shal kepe him vntil the fourtenth day of this moneth: and the whole multitude of the children of Israel shal sacrifice him at euen.Et servabitis eum usque ad quartamdecimam diem mensis hujus: immolabitque eum universa multitudo filiorum Israël ad vesperam.
7And they shall take of the blood thereof, and put it upon both the side posts, and on the upper door posts of the houses, wherein they shall eat it.E prenderanno del sangue di esso, e ne metteranno sopra l'una parte e l'altra della porta, e sull'architrave della porta delle case, nelle quali lo mangeranno.And they shal take of the bloud therof, and put vpon both the postes, and on the vpper-dore-postes of the houses, wherin they shal eate him.Et sument de sanguine ejus, ac ponent super utrumque postem, et in superliminaribus domorum, in quibus comedent illum. 8And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce.E mangeranno quella notte le carni arrostite al fuoco, e pane azzimo con lattughe salvatiche.And they shal eate the flesh that night rosted at the fire, and vnleauened bread with wilde lettice.Et edent carnes nocte illa assas igni, et azymos panes cum lactucis agrestibus. 9You shall not eat thereof any thing raw, nor boiled in water, but only roasted at the fire; you shall eat the head with the feet and entrails thereof.Non ne mangerete niente di crudo, né di cotto nell'acqua, ma solamente arrostito al fuoco: mangerete la testa, e i piedi, e gl'intestini di esso.You shal not eate therof any thing raw, nor boyled in water, but only rosted at the fire: the head with the feete and entralles therof you shal deuoure.Non comedetis ex eo crudum quid, nec coctum aqua, sed tantum assum igni: caput cum pedibus ejus et intestinis vorabitis. 10Neither shall there remain any thing of it until morning. If there be any thing left, you shall burn it with fire.Nulla di esso rimarrà al mattino; se qualche cosa n'avanza, la brucerete col fuoco.Neither shal there remaine any thing of him vntil morning. If there be any thing left, you shal burne it with fire.Nec remanebit quidquam ex eo usque mane; si quid residuum fuerit, igne comburetis. 11And thus you shall eat it: you shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste; for it is the Phase (that is the Passage) of the Lord.E lo mangerete in questa maniera: Avrete cinti i fianchi, le scarpe a' piedi, e i bastoni in mano, e mangerete in fretta: perché è la Phase (cioè il transito) del Signore.And thus you shal eate him: you shal gird your reynes, and you shal haue shoes on your feete, holding staues in your handes, and you shal eate speedely: for it is the Phase (that is the Passage) of the Lord.Sic autem comedetis illum: renes vestros accingetis, et calceamenta habebitis in pedibus, tenentes baculos in manibus, et comedetis festinanter: est enim Phase (id est, transitus) Domini.
12And I will pass through the land of Egypt that night, and will kill every firstborn in the land of Egypt, both man and beast: and against all the gods of Egypt I will execute judgments; I am the Lord.Imperocché io passerò in quella notte per la terra d'Egitto, e percuoterò tutti i primogeniti nella terra d'Egitto dagli uomini fino alle bestie: e di tutti gli dei dell'Egitto prenderò vendetta io il Signore.And I wil passe through the Land of Aegypt that night, and wil strike euery first begotten in the Land of Aegypt from man euen vnto beast: and in al the goddes of Aegypt I wil doe iudgements, I the Lord.Et transibo per terram Ægypti nocte illa, percutiamque omne primogenitum in terra Ægypti ab homine usque ad pecus: et in cunctis diis Ægypti faciam judicia. Ego Dominus. 13And the blood shall be unto you for a sign in the houses where you shall be; and I shall see the blood, and shall pass over you; and the plague shall not be upon you to destroy you, when I shall strike the land of Egypt.E quel sangue sarà per voi il segnale delle case, nelle quali vi troverete: e io vedrò il sangue, e vi trapasserò: e non cadrà sopra di voi la piaga sterminatrice, allorché io percuoterò la terra d'Egitto.And the bloud shal be vnto you for a signe in the houses where you shal be: and I shal see the bloud, and shal passe ouer you: neither shal there be among you a destroying plague when I shal strike the Land of Aegypt.Erit autem sanguis vobis in signum in ædibus in quibus eritis: et videbo sanguinem, et transibo vos: nec erit in vobis plaga disperdens quando percussero terram Ægypti. 14And this day shall be for a memorial to you; and you shall keep it a feast to the Lord in your generations, with an everlasting observance.Or questo giorno sarà memorabile per voi: e qual dì solenne del Signore lo festeggerete con perpetuo culto nelle venture vostre generazioni.And you shal haue this day for a moniment: and you shal celebrate it solemne to the Lord in your generations with an euerlasting obseruation.Habebitis autem hunc diem in monimentum: et celebrabitis eam solemnem Domino in generationibus vestris cultu sempiterno. 15Seven days shall you eat unleavened bread: in the first day there shall be no leaven in your houses; whosoever shall eat any thing leavened, from the first day until the seventh day, that soul shall perish out of Israel.Per sette giorni mangerete pane azzimo; sino dal primo giorno non resterà lievito nelle case vostre: se alcuno mangerà del fermentato, dal primo dì fino al settimo, sarà recisa quell'anima da Israele.Seuen dayes shal you eate azimes: in the first day there shal be noe leauen in your houses: whosoeuer shal eate leauen, that soule shal perish out of Israel, from the first day vntil the seuenth day.Septem diebus azyma comedetis: in die primo non erit fermentum in domibus vestris: quicumque comederit fermentatum, peribit anima illa de Israël, a primo die usque ad diem septimum.
16The first day shall be holy and solemn, and the seventh day shall be kept with the like solemnity: you shall do no work in them, except those things that belong to eating.Il primo dì sarà santo e solenne, e il settimo sarà venerato con eguale solennità: in essi non farete alcun'opera servile, tolto quello che spetta al mangiare.The first day shal be holie and solemne, and the seuenth day with the like festiuitie shal be venerable: no worke shal you doe in them, except those thinges, that pertaine to eating.Dies prima erit sancta atque solemnis, et dies septima eadem festivitate venerabilis: nihil operis facietis in eis, exceptis his, quæ ad vescendum pertinent. 17And you shall observe the feast of the unleavened bread: for in this same day I will bring forth your army out of the land of Egypt, and you shall keep this day in your generations by a perpetual observance.E osserverete la festa degli azzimi: imperocché in quello stesso dì io trarrò il vostro esercito dalla terra di Egitto: e voi questo giorno solennizzerete con perpetuo culto nelle seguenti generazioni.And you shal obserue the azymes: for in the selfe same day I wil bring forth your armie out of the Land of Aegypt, and you shal keepe this day vnto your generations with a perpetual rite.Et observabitis azyma: in eadem enim ipsa die educam exercitum vestrum de terra Ægypti, et custodietis diem istum in generationes vestras ritu perpetuo. 18The first month, the fourteenth day of the month, in the evening, you shall eat unleavened bread, until the one and twentieth day of the same month, in the evening.Il primo mese, ai quattordici del mese alla sera mangerete gli azzimi fino al dì vigesimo primo dello stesso mese alla sera.The first moneth, the fourtenth day of the moneth at euen you shal eate azymes vntil the one and twentith day of the same moneth at euen.Primo mense, quartadecima die mensis ad vesperam, comedetis azyma usque ad diem vigesimam primam ejusdem mensis ad vesperam. 19Seven days there shall not be found any leaven in your houses: he that shall eat leavened bread, his soul shall perish out of the assembly of Israel, whether he be a stranger or born in the land.Per que' sette giorni non sì troverà fermento nelle vostre case: se alcuno mangerà fermentato, sarà recisa quell'anima dal ruolo d'Israele, sia egli nativo del paese, o sia forestiero.Seuen dayes there shal not be found leauened in your houses: he that shal eate leauened, his soule shal perish out of the assemblie of Israel, as wel of strangers as of them that are borne in the land.Septem diebus fermentum non invenietur in domibus vestris: qui comederit fermentatum, peribit anima ejus de cœtu Israël, tam de advenis quam de indigenis terræ.
20You shall not eat any thing leavened: in all your habitations you shall eat unleavened bread.Non mangerete niente di fermentato: in tutte le vostre abitazioni mangerete azzimi.Nothing leauened shal you eate: in al your habitations you shal eate azymes.Omne fermentatum non comedetis: in cunctis habitaculis vestris edetis azyma. 21And Moses called all the ancients of the children of Israel, and said to them: Go take a lamb by your families, and sacrifice the Phase.Mosè adunque convocò tutti i seniori d'Israele, e disse loro: Andate, prendete l'animale per ciascuna delle vostre famiglie, e immolate la Pasqua.And Moyses called al the Ancients of the children of Isael, and said to them: Goe take a lambe by your families, and sacrifice the Phase.Vocavit autem Moyses omnes seniores filiorum Israël, et dixit ad eos: Ite tollentes animal per familias vestras, et immolate Phase. 22And dip a bunch of hyssop in the blood that is at the door, and sprinkle the transom of the door therewith, and both the door cheeks: let none of you go out of the door of his house till morning.E bagnate un mazzetto d'issopo nel sangue, che sarà sulla soglia, e aspergetene l'architrave, e l'una e l'altra parte della porta: nissuno di voi esca fuori della porta di sua casa fino alla mattina.And dippe a bunche of hyssope in the blould that is at the doore, and sprinkle the vppertransome of the doore therwith, and both the doore cheekes: let none of you goe out of the doore of his house til morning.Fasciculumque hyssopi tingite in sanguine qui est in limine, et aspergite ex eo superliminare, et utrumque postem: nullus vestrum egrediatur ostium domus suæ usque mane. 23For the Lord will pass through striking the Egyptians: and when he shall see the blood on the transom, and on both the posts, he will pass over the door of the house, and not suffer the destroyer to come into your houses and to hurt you.Imperocché passerà il Signore, che flagellerà gli Egiziani: e quando vedrà il sangue sull'architrave, e all'una ed altra parte della porta, passerà oltre la porta di questa casa, e non permetterà, che entri nelle case vostre lo sterminatore, e faccia danno.For our Lord wil passe striking the Aegyptians: and when he shal see the bloud on the vppersil, and on both the postes, he wil passe ouer the doore of the house, and not suffer the striker to enter your houses and to hurt.Transibit enim Dominus percutiens Ægyptios: cumque viderit sanguinem in superliminari, et in utroque poste, transcendet ostium domus, et non sinet percussorem ingredi domos vestras et lædere.
24Thou shalt keep this thing as a law for thee and thy children for ever.Osserva questo comando come inviolabile per te, e pei tuoi figliuoli in eterno.Keepe this thing as a law to thee and thy children for euerCustodi verbum istud legitimum tibi et filiis tuis usque in æternum. 25And when you have entered into the land which the Lord will give you, as he hath promised, you shall observe these ceremonies.E quando sarete entrati nella terra, che il Signore darà a voi, conforme ha promesso, osserverete queste cerimonie.And when you are entred into the Land, which our Lord wil geue you as he hath promised, you shal obserue these ceremonies.Cumque introieritis terram, quam Dominus daturus est vobis ut pollicitus est, observabitis cæremonias istas. 26And when your children shall say to you: What is the meaning of this service?E quando diranno a voi i vostri figliuoli: Qual rito è questo?And when your children shal say to you: What is this religion?Et cum dixerint vobis filii vestri: Quæ est ista religio ? 27You shall say to them: It is the victim of the passage of the Lord, when he passed over the houses of the children of Israel in Egypt, striking the Egyptians, and saving our houses. And the people bowing themselves, adored.Voi direte loro: Questa è la vittima del passaggio del Signore, quando egli trapassò le case de' figliuoli d'Israele in Egitto, flagellando gli Egiziani, e salvando le nostre case. E il popolo prostratosi adorò (il Signore).you shal say to them: It is the victime of our Lords passage, when he passed ouer the houses of the chidlren of Israel in Aegypt striking the Aegyptians, and deliuering our houses. And the people bowing them selues adored.victima transitus Domini est, quando transivit super domos filiorum Israël in Ægypto, percutiens Ægyptios, et domos nostras liberans. Incurvatusque populus adoravit. 28And the children of Israel going forth, did as the Lord had commanded Moses and Aaron.E andarono i figliuoli d'Israele, e fecero come avea il Signore ordinato a Mosè, e ad Aronne.And the children of Israel going forth did as our Lord had commanded Moyses and Aaron.Et egressi filii Israël fecerunt sicut præceperat Dominus Moysi et Aaron. 29And it came to pass at midnight, the Lord slew every firstborn in the land of Egypt, from the firstborn of Pharao, who sat on his throne, unto the firstborn of the captive woman that was in the prison, and all the firstborn of cattle.Quand'ecco alla mezza notte il Signore percosse tutti i primogeniti nella terra di Egitto, dal primogenito di Faraone, che sedea sul trono di lui, fino al primogenito della schiava nell'ergastolo, e tutti i primogeniti degli animali.And it came to passe at midnight, our Lord stroke euerie first-begotten in the Land of Aegypt, from the first-begotten of Pharao, who sate in his throne, vnto the first-begotten of the captiue woman that was in the prison, and euerie first begotten of beastes.Factum est autem in noctis medio, percussit Dominus omne primogenitum in terra Ægypti, a primogenito Pharaonis, qui in solio ejus sedebat, usque ad primogenitum captivæ quæ erat in carcere, et omne primogenitum jumentorum.
30And Pharao arose in the night, and all his servants, and all Egypt: and there arose a great cry in Egypt; for there was not a house wherein there lay not one dead.E si alzo Faraone di notte, e tutti i suoi servi, e tutto l'Egitto, e si levarono grandi strida in Egitto; perocché non vi avea casa, dove non fosse disteso un morto.And Pharao arose in the night, and al his seruantes, and al Aegypt: and there arose a great crie in Aegypt: for neither was there a house wherin there lay not a dead one.Surrexitque Pharao nocte, et omnes servi ejus, cunctaque Ægyptus: et ortus est clamor magnus in Ægypto: neque enim erat domus in qua non jaceret mortuus. 31And Pharao calling Moses and Aaron, in the night, said: Arise and go forth from among my people, you and the children of Israel: go, sacrifice to the Lord as you say.E Faraone chiamò a sé in quella notte Mosè ed Aronne, e disse: Su via, ritiratevi dal mio popolo voi, e i figliuoli d'Israele: andate, immolate ostie al Signore, come voi dite.And Pharao calling Moyses and Aaron, in the night, said: Arise and goe forth from my people, you and the children of Israel: goe, sacrifice to the Lord as you say.Vocatisque Pharao Moyse et Aaron nocte, ait: Surgite et egredimini a populo meo, vos et filii Israël: ite, immolate Domino sicut dicitis. 32Your sheep and herds take along with you, as you demanded, and departing bless me.Prendete le vostre pecore, e gli armenti, come avete domandato, e partendovi pregate per me.Your sheepe and heardes take you as you demanded, and departing blesse me.Oves vestras et armenta assumite ut petieratis, et abeuntes benedicite mihi. 33And the Egyptians pressed the people to go forth out of the land speedily, saying: We shall all die.E gli Egiziani pressavano il popolo ad uscire con prestezza dal paese, dicendo: Morremo tutti.And the Aegyptians vrged the people to goe forth out of the land quickly, saying: We shal al die.Urgebantque Ægyptii populum de terra exire velociter, dicentes: Omnes moriemur. 34The people therefore took dough before it was leavened; and tying it in their cloaks, put it on their shoulders.Prese adunque il popolo la farina impastata prima che fosse lievitata; e rinvoltata ne' mantelli se la pose sulle spalle.The people therfore tooke dough before it was leauened: and tying it in their clokes, put it vpon their shoulders.Tulit igitur populus conspersam farinam antequam fermentaretur: et ligans in palliis, posuit super humeros suos. 35And the children of Israel did as Moses had commanded: and they asked of the Egyptians vessels of silver and gold, and very much raiment.E fecero i figliuoli d'Israele, come avea ordinato Mosè: e chiesero agli Egiziani dei vasi d'argento, e d'oro, e moltissime vestimenta.And the children of Israel did as Moyses had commanded: and they asked of the Aegyptians vessels of siluer and gold, and very much rayment.Feceruntque filii Israël sicut præceperat Moyses: et petierunt ab Ægyptiis vasa argentea et aurea, vestemque plurimam.
36And the Lord gave favour to the people in the sight of the Egyptians, so that they lent unto them: and they stripped the Egyptians.E il Signore fece, che il popolo trovasse grazia dinanzi agli Egiziani, onde questi gliene imprestassero: e saccheggiarono gli Egiziani.And our Lord gaue grace to the people before the Aegyptians that they did lend them: and they spoyled the Aegyptians.Dominus autem dedit gratiam populo coram Ægyptiis ut commodarent eis: et spoliaverunt Ægyptios. 37And the children of Israel set forward from Ramesse to Socoth, being about six hundred thousand men on foot, beside children.E partirono i figliuoli d'Israele da Ramesse per Socoth, circa secento mila uomini a piedi, senza contare i fanciulli.And the children of Israel sette forward from Ramesse into Socoth, almost six hundred thousand of foote men, beside litle ones.Profectique sunt filii Israël de Ramesse in Socoth, sexcenta fere millia peditum virorum, absque parvulis. 38And a mixed multitude, without number, went up also with them, sheep and herds, and beasts of divers kinds, exceeding many.E anche una turba innumerabil di gente di ogni maniera partì con essi, e pecore, e armenti, e animali di varii generi in grandissima quantità.But also the common people of al sortes innumerable went vp with them, sheepe and heardes and beastes of diuerse kindes exceding manie.Sed et vulgus promiscuum innumerabile ascendit cum eis, oves et armenta et animantia diversi generis multa nimis. 39And they baked the meal, which a little before they had brought out of Egypt in dough: and they made hearth cakes unleavened: for it could not be leavened, the Egyptians pressing them to depart, and not suffering them to make any stay; neither did they think of preparing any meat.E cossero la farina, che avean già portato impastata dall'Egitto: e ne fecero del pane azzimo cotto sotto la cenere; perocché non avean potuto farla lievitare, affrettandoli gli Egiziani a partire, e non permettendo loro dilazione alcuna: né avean potuto prepararsi alcun companatico.And they baked the meale, which a litle before they had taken out of Aegypt tempered: and made hearth cakes vnleauened: for it could not be leauened the Aegyptians vrging them to depart, & not suffering them to make any tarriance: neither did they thinke vpon preparing any meate.Coxeruntque farinam, quam dudum de Ægypto conspersam tulerant: et fecerunt subcinericios panes azymos: neque enim poterant fermentari, cogentibus exire Ægyptiis, et nullam facere sinentibus moram: nec pulmenti quidquam occurrerat præparare.
40And the abode of the children of Israel that they made in Egypt, was four hundred and thirty years.Or il tempo, che dimorarono in Egitto i figliuoli d'Israele, fu di quattrocento trent'anni.And the dwelling of the children of Israel that they abode in Aegypt, was foure hundred thirty yeares.Habitatio autem filiorum Israël qua manserunt in Ægypto, fuit quadringentorum triginta annorum. 41Which being expired, the same day all the army of the Lord went forth out of the land of Egypt.Compiuti i quali, tutto l'esercito del Signore partì in uno stesso dì dalla terra d'Egitto.The which being expired, the same day al the armie of our Lord went forth out of the Land of Aegypt.Quibus expletis, eadem die egressus est omnis exercitus Domini de terra Ægypti. 42This is the observable night of the Lord, when he brought them forth out of the land of Egypt: this night all the children of Israel must observe in their generations.Onoranda notte del Signore ella è questa, in cui egli dalla terra d'Egitto li trasse: e onorarla debbono tutti i figliuoli d'Israele in tutte le generazioni.This is the obseruable night of our Lord, when he brought them forth out of the Land of Aegypt: this night al the children of Israel must obserue in their generations.Nox ista est observabilis Domino, quando eduxit eos de terra Ægypti: hanc observare debent omnes filii Israël in generationibus suis. 43And the Lord said to Moses and Aaron: This is the service of the Phase; no foreigner shall eat of it.E il Signore disse a Mosè, e ad Aronne: Questo è il rito della Pasqua; nissuno straniero ne mangerà.And our Lord said to Moyses and Aaron: This is the religion of the Phase: No aliene shal eate of it.Dixitque Dominus ad Moysen et Aaron: Hæc est religio Phase: omnis alienigena non comedet ex eo. 44But every bought servant shall be circumcised, and so shall eat.E tutti i servi comprati a prezzo saran circoncisi, e allora ne mangeranno.And euerie bought seruant shal be circumcised, and so shal eate.Omnis autem servus emptitius circumcidetur, et sic comedet. 45The stranger and the hireling shall not eat thereof.Lo straniero, e il mercenario non ne mangeranno.The stranger and the hireling shal not eate therof.Advena et mercenarius non edent ex eo. 46In one house shall it be eaten, neither shall you carry forth of the flesh thereof out of the house, neither shall you break a bone thereof.Si mangerà in ciascuna casa: e delle carni di lui nulla ne porterete fuori, e non ne spezzerete alcun osso.In one house shal it be eaten, neither shal you carrie forth of the flesh therof out of the house, neither shal you breake a bone therof.In una domo comedetur, nec efferetis de carnibus ejus foras, nec os illius confringetis.
47All the assembly of the children of Israel shall keep it.Tutta la moltitudine de' figliuoli d'Israele lo sacrificherà.Al the assemblie of the children of Israel shal make it.Omnis cœtus filiorum Israël faciet illud. 48And if any stranger be willing to dwell among you, and to keep the Phase of the Lord, all his males shall first be circumcised, and then shall he celebrate it according to the manner: and he shall be as he that is born in the land: but if any man be uncircumcised, he shall not eat thereof.Che se qualche straniero vorrà passare alla vostra religione, e fare la Pasqua del Signore, saran prima circoncisi tutti i suoi maschi, e allora lo celebrerà legittimamente, e sarà come cittadino del vostro paese: ehi poi non sarà circonciso, non lo mangerà.And if any of the soiourners be willing to dwel among you, and make the Phase of the Lord, first al the male that he hath shal be circumcised, and then shal he celebrate it according to the rite: & he shal be as he that is borne in the land: but if there be any man vncircumcised, he shal not eate therof.Quod si quis peregrinorum in vestram voluerit transire coloniam, et facere Phase Domini, circumcidetur prius omne masculinum ejus, et tunc rite celebrabit: eritque sicut indigena terræ: si quis auem circumcisus non fuerit, non vescetur ex eo. 49The same law shall be to him that is born in the land, and to the proselyte that sojourneth with you.Una stessa legge sarà pel cittadino, e per lo straniero, che è tra voi pellegrino.Al one law shal be to him that is borne in the land and to the prose lyte that soiourneth with you.Eadem lex erit indigenæ et colono qui peregrinatur apud vos. 50And all the children of Israel did as the Lord had commanded Moses and Aaron.E tutti i figliuoli d'Israele fecero, come avea ordinato il Signore a Mosè, e ad Aronne.And al the children of Israel did as our Lord had commanded Moyses and Aaron.Feceruntque omnes filii Israël sicut præceperat Dominus Moysi et Aaron. 51And the same day the Lord brought forth the children of Israel out of the land of Egypt by their companies.E nello stesso dì il Signore fece uscire dalla terra d'Egitto i figliuoli d'Israele divisi nelle loro schiere.And the same day our Lord brought forth the children of Israel out of the Land of Aegypt by their troupes.Et eadem die eduxit Dominus filios Israël de terra Ægypti per turmas suas.
12:1
Menochius
Said, some time before. Moses mentions all the plagues together. (Menochius)
12:2
Cornelius a Lapide
Year, sacred or ecclesiastical, which is most commonly used in Scripture. The civil year commenced with Tisri, in September, and regulated the jubilee, contracts, etc. (Cornelius a Lapide)
Calmet
January was the first month to determine the age of trees, and August to decide when cattle became liable to be tithed. (Chap. 22:29; Leviticus 19:23.) (Calmet)
Before the captivity, the months were not styled Nisan, etc., but abib, (chap 13:5,) the first...Bul the 11th, (1 Kings vi.), etc. Sa.
12:3
Kennicott
Children; a word which has been dropped in the printed Hebrew and in the Chaldee, which has been assimilated to it, though found still in some manuscripts and in the Samaritan, Septuagint, Syriac and Arabic versions. (Kennicott)
Jonathan
Day. This regarded only the present occasion. (Jonathan)
Calmet
The Jews no longer eat the paschal lamb, as they are banished from Chanaan. (Calmet)
Man, who has a family sufficient to eat a lamb; Hebrew se, which means also a kid, (as either was lawful, ver. 13,) and perhaps also a calf, Deuteronomy 16:2.
12:4
Josephus
Less. Moses does not specify the number. But in never comprised fewer than ten, nor more than twenty, in which number Menoch does not think women or children are comprised. The Jews satisfied the inquiry of Cestius, concerning the multitude which might be assembled at the paschal solemnity, by allowing ten for every victim; and finding that 250,600 victims had been sacrificed in the space of two hours, they concluded 2,700,000 people were collected at Jerusalem. (Josephus, Jewish Wars 7:16.)
12:5
Theodoret
Lamb. Hebrew se, which denotes the young of either sheep or goats. (Kimchi) He who had not a lamb, was to sacrifice a kid. (Theodoret)
Challoner
A kid. The Phase might be performed, either with a lamb or with a kid; and all the same rites and ceremonies were to be used with the one as with the other. (Challoner)
Many have asserted, that both were to be sacrificed. But custom decides against them. All was to be perfect, Momim, as even the pagans required; (Grotius) and God (Leviticus 22:22,) orders the victims in general must have no fault. The Egyptians rejected them, if they were even spotted, or twins.
Calmet
A male, as all holocausts were to be. Pagans gave the preference to females. (Calmet)
Menochius
One year, not older, though it would do if above eight days old. (Menochius)
Calmet
The paschal lamb prefigured Jesus Christ, who has redeemed us by his death, being holy, set apart, and condescending to feed us with his sacred person, in the blessed Eucharist. Here we eat the lamb without breaking a bone, though we take the whole victim. (John 19:36; 1 Corinthians 5:7.) (Calmet)
Worthington
To fulfil this figure, Christ substituted his own body, and, making his apostles priests, ordered them to continue this sacrifice for ever. He came to Jerusalem on the 10th day of Nisan, on Sunday. He gave himself to his disciples on the evening of the 14th, and died at noon on the 15th. The unleavened bread, and the cup, (Luke 22:17,) clearly denoted the blessed Sacrament, which was ordered to be eaten in the house or church of God. (St. Cyprian, Unit.) See St. Gregory, hom. 22, in Evang.; Tertullian, contra Marc. iv, "The bread he made his own body." If, therefore, the truth must surpass the figure, surely the blessed Sacrament must be more than bread and wine; otherwise it would yield in excellence and signification to the paschal lamb. (Worthington)
12:6
Worthington
Sacrifice, not simply kill, as the Protestants would have it. (Worthington)
Menochius
Evening. Hebrew, "between the two evenings," or "suns," according to the Chaldee, alluding to the sun when it declines and when it sets, including about the space of two hours. This time belonged to the evening of the 14th [of Nisan], at which time the lamb was to be sacrificed, though it was to be eaten in the night, which pertained to the 15th. (Menochius)
Calmet
The Jews began the day at sun-set, and some began the first evening soon after mid-day. (Matthew 14:15, and seq.[following]) (Calmet)
12:7
Menochius
Houses. Those who joined their neighbours to eat the paschal lamb, were therefore to continue with them that night, if they would escape destruction, ver. 23. (Menochius)
12:8
Servius
Unleavened, in testimony of innocence, 1 Corinthians 5:7. The priests of Jupiter did the like. (Servius)
Lettuce, or some "bitter herbs," Hebrew and Septuagint. The Jews allow of five sorts.
12:9
Raw. Some nations delighted in raw flesh, in the feasts of Bacchus, who hence received the title of Omadios. (Porphyr. de Abstin. 3.) The Hebrew term na, occurs nowhere else, and may perhaps signify half-roasted or boiled, semicoctum. It cannot be inferred from this prohibition, that the Hebrews commonly lived on such food.
In water, as the other victims usually were. (1 Kings 2:13; 2 Paralipomenon 35:13.)
Calmet
You shall eat, is not in the original, nor in the Septuagint. We may supply it, however, or "you shall roast all, head," etc., but in eating, you shall avoid breaking any bone, as the Septuagint and Syriac express it, (ver. 10,) and as we read, ver. 46, and Numbers 9:12. These were to be burnt, that they might not be profaned. (Calmet)
12:11
Menochius
Haste, as all the aforesaid prescriptions intimate. (Menochius)
Many of them regarded only this occasion, and were not required afterwards.
Haydock
Phase, which the Chaldee writes Pascha, signifies the passing over (Calmet) of the destroying angel, when he spared those houses only which were marked with blood, to insinuate the necessity of faith in Christ's death. Some have derived the word from the Greek Pascho, "to suffer," on account of the similarity of sound. (Haydock)
12:12
First-born, often denotes the most beloved; or, when spoken of those under oppression, the most miserable. (Isaias 14:30; Psalm 87:27.) Moses observes, (ver. 30,) that every house had one dead, which would not probably be true of the first-born, taken in a literal sense; but where there was no child, there the most dear and honourable person was cut off, Habacuc 3:13, 14.
Calmet
Gods, idols, whose statues some assert were overthrown (St. Jerome, ep. ad Fabiol.; Eusebius, praep. IX. ult.[last]); or sacred animals, which were adored by the Egyptians; (Origen) or the word may imply that the princes and judges of the land would be mostly destroyed. (Calmet)
Forbes observes, that by the destruction of the first-born, all the proper sacrifices, and priests of Egypt, were destroyed.
12:14
This day. The Jews assert, that as their fathers were delivered out of Egypt on the 15th of Nisan, so Israel will be redeemed on that day by the Messias; which has been literally verified in Jesus Christ.
Menochius
Everlasting. This is what will be done with respect to our Christian passover, (Calmet) of which the Jewish was a figure, designed to subsist as long as their republic. (Menochius)
12:15
Perish, either by sudden death, or by forfeiting all the prerogatives of God's people; (ver. 19) or his offense shall be deemed mortal. See Genesis 17:14. The punishment of Kerith, separation, among the Jews, bore some resemblance to our excommunication. These menaces presuppose, that the law is possible, and that the land of Chanaan be in the possession of the Jews. Thus, the people who were not circumcised during the 40 years' sojournment in the desert, were not liable to this punishment of separation, as they knew not when the cloud would move, and they would have to march.
12:16
Eating. On the sabbath, meat was not even to be prepared, Exodus 16:23. During the five intermediate days, any work might be done.
12:17
Calmet
Bread. Hebrew matsoth. But the Samaritan and Septuagint read Motsue, precept, or ordinance. (Calmet)
12:18
Unleavened bread. By this it appears, that our Saviour made use of unleavened bread, in the institution of the blessed Sacrament, which was on the evening of the paschal solemnity, at which time there was no unleavened bread to be found in Israel.
12:19
Stranger. Hebrew ger, signifies also a proselyte. (Menochius) See ver. 43.
Calmet
Only those men who had been circumcised, were allowed to eat the Phase. Women, belonging to the Hebrews, might partake of it. The unclean were excluded. (Calmet)
12:22
Menochius
Hyssop; Hebrew ezob: which some translate rosemary. (Menochius)
Challoner
Sprinkle, etc. This sprinkling the doors of the Israelites with the blood of the paschal lamb, in order to their being delivered from the sword of the destroying angel, was a lively figure of our redemption by the blood of Christ. (Challoner)
St. Jerome, in Isaias lxvi, says the doors were to be sprinkled in the form of a cross.
12:24
Menochius
Children; twelve years old, Luke 2:42. (Menochius)
Ever. Samaritan adds, "in this month."
12:27
Calmet
Victim, sacrificed upon the altar, in honour of the passage, etc. It was a true "sacrifice of propitiation," as the Arabic translates, and of thanksgiving. (Calmet)
12:30
Menochius
Pharao, who it seems was not the eldest son. Where the first-born of a family had a son, both were consigned to destruction. (Menochius)
12:32
Bless me, by exposing me to no farther danger by your stay.
12:34
Calmet
Leavened; which dough afterwards made unleavened ember-cakes. Hebrew, "and misharoth (a word which the Vulgate does not translate) provisions" of flour, etc., ver. 39. (Josephus, [Antiquities?] 2:6.) This flour might be tied up in their cloaks, as they were only square pieces of cloth, Ruth 3:15. (Calmet)
12:36
Haydock
The Egyptians, who afterwards, pursuing them unjustly, put it out of their power to restore, if they had not been otherwise dispensed with by God. (Haydock)
12:37
Year of the World 2513, Year before Christ 1491.
Menochius
Ramesse. The first of the 42 stations or encampments of the Hebrews. (Menochius)
Socoth, or tents, perhaps the Scenae of Antoninus, or the Mischenot, mentioned chap 1:11.
Calmet
About. Moses does not speak with such precision, as after the people had been numbered, and were found, 13 months after, to be 603,550 men, without the Levites, or those under 20 years. (Calmet)
Menochius
Women and old men, and Egyptians, who joined their company, might make them amount to three millions. (Menochius)
12:40
Haydock
Egypt. Samaritan and Septuagint add, "and in the land of Chanaan, they and their fathers," dating from the departure of Abraham from Haran in his 75th year; from which period, till Jacob's going into Egypt, 215 years elapsed. Kennicott produces this instance, as a proof that the Hebrew text is defective: Dis. 1. p. 399. Josephus, [Antiquities?] 2:15; St. Augustine, q. 47. and others, admit this addition as genuine; which, however we have observed on Genesis, is rejected by Ayrolus, Tournemine, etc. (Haydock)
12:42
Vatable
Observable, in which the Lord has been our sentinel and preserver. (Vatable)
12:48
Calmet
Dwell, or become a proselyte, by circumcision, if a male; or by baptism, if a female; receiving a sort of new-birth, John 3:10. The Jews would not suffer any to dwell among them, who would not observe the seven precepts given to Noe, Genesis 9. But the proselytes of justice embraced the Jewish religion. (Calmet)
12:5
A kid.... The phase might be performed, either with a lamb or with a kid: and all the same rites and ceremonies were to be used with the one as with the other.
12:18
Unleavened bread.... By this it appears, that our Saviour made use of unleavened bread, in the institution of the blessed sacrament, which was on the evening of the paschal solemnity, at which time there was no leavened bread to be found in Israel.
12:22
Sprinkle, etc.... This sprinkling the doors of the Israelites with the blood of the paschal lamb, in order to their being delivered from the sword of the destroying angel, was a lively figure of our redemption by the blood of Christ.
12:1
In the liturgy The Epistle in the office on good friday. And the 9. prophecie before Masse on Easter eue.
12:3
3. The tenth day] Our Sauiour Christ instituting the Sacrament of the Eucharist, Christs action sheweth that the Paschal lambe was a figure of the Eucharist. after the celebration of the Paschal lambe, whiles they were at supper, the night before his death, therby sufficiently declared, that this old Pasch was a figure, not only of his Passion and Sacrifice on the Crosse, but also of that he then did so solemnly with his Apostles. whom also in that action he made Priests, commanding them, and their successors, to do the same in commemoration of him, til the end of the world. Other circumstances likewise, and conference of the one with the other make it more clere, that as in some respectes it more resembled Christs Passion, and Sacrifice on the Crosse, so in others it Some things in the Paschal lambe prefigured Christ both on the Crosse and at his last supper. more expressed the Eucharist, and mystical commemoration of his death, though also in manie it profigured Christ in both places. For example, The preparing of the lambe the tenth day signified our Sauiours coming into Hierusalem, the same tenth day of the first moone, now represented in the Church on Palmesunday. Also the choise qualities of the lambe, vvithout spotte, a male, of the first yeare, foreshewed in general the puritie, fortitude, meeknes, and al perfection of the true Lambe of God, that taketh avvay the sinne of the vvorlde. Ioan •. More particularly the killing and bereuing the Paschal Lambe of natural life, Some more expresly signified his Passion Others immediatly the Eucharist. the sprinkling of his bloud on the dore-postes, the ••st••• at t•e fire, and not breaking Ioa. 19. anie bene therof, most specially expressed Christs death on the Crosse. But the fourtenth day, & the euining agree only with the Eucharist, instituted the night before our Lords Passion, which he suffered the fiftenth (being the ful moore) and at midday, as ancient S. Dionyse of Ariopagite (in two Episties, to Polic•rpus, and to Appollophanes) testifieth, admiring the miracle of the sunnes Eclip•e, that hapned the same time. Neither did the •ating of the Lambe directly prefigurate the oblation on the Crosse, for Christ was not crucified to be eaten but the Sacrament in formes and bread and vvine was expresly figured by eating the lambe with vnleauened bread, and drinking the cuppe therto idioyned (Luc. 2•. v 17.) In like sorte the Lambe immolated in commemoration of the deliuerie of Israel from death, and from seruitude, when the-first-borne of Aegypt were slaine, most aptly prefigured the Eucharist, which is a perpetuat commemoration of mans redemption, and deliuerie from eternal death, and from bondage of the diuel and sinne, by Christes death on the Crosse, which death in dede was the very redemption and deliuerie of mankind, and not a commemoration therof. Finally the immolating of the Lambe vvithin the house with precise commandment to carie nothing therof forth, perteined particularly to the Eucharist, which our Lord celebrated vvithin the house, wherby S. Cyprian (lib. de vnit. Eccles.) proueth, that the B. Sacrament must not be giuen to anie ou• of the Catholique Church, though Christs Passion be extended to al the world, as wel to bring such as are without, into the Church, as to saue those that are Ancient writers expound this figure of the Eucharist. already entred in. In this sorte the most ancient and best expositors of holie Scripture, explicate this special figure of the Paschal Lambe. As we shalhere produce some witnesses in confirmation of this truth.
Tertulian lib. 4. contra Marcionem, expounding our Sauiours wordes: VVith Luc. 2•. desire I haue desired to eate this Pasch vvith you before I suffer saieth, Christ coueted not veruecinam Iudaeorum, the mutton of the Iewes, but professing that with Tertullian proueth, by this figure fulfilled in the Eucharist. that Christ hath a true and not a phantastical bodie. desire he desired to eate the Pasch, as his owne (for it was vnmete that God should couete anie thing not his owne) the bread which he toooke, and gaue to his disciples, he made his owne bodie, saying: This is my bodie, that is, a figure of my bodie Figura autem nonsuisset, nisi veritatis esset corpus. But it had not bene a figure (saith he) onles it vvere a bodies of veritie, or, a verie bodie, to wit, not phantastical as the heretike Marcion imagined; because the figures in the old Testament were not figures, except a true bodie answered vnto them. So the Sacramentaries sense, that Tertullian should cal the Eucharist a figure, is quite against his meaning, and maketh him conclude nothing against Marcion; wheras his whole drift is, by the figures of the old Testament to proue, that in the Eucharist Hiere. 〈◊〉. v. 19. is the true & real bodie of Christ, and that consequently Christ hath a true and real bodie Origen (in 26. Mat.) teacheth that in the great parlar. (where Christ did ea•e the Paschal Lambe) he also made his new Pasch.
S. Cyprian. (de Caena Dom.) saieth: In the supper of sacramental banquets, old and new Institutions met together. The lambe being consumed, which old tradition proposed, the Master setteth inconsumptible meate to his disciples. S. Gregorie Nazianzen (Orat 2. de Pascha) saieth, God commanded the Paschal Lambe should be eaten in the euening, because Christ in the euening gaue the Sac•ment of his owne bodie to his disciples. S. Hierom (in 26 Mat.) After that the figuratiue Pasch was complete, and Christ had eaten the flesh of the lambe with his Apostles, he taketh bread, vvhich confirmeth the hart of man, and pasieth Psal. 103. ouer to the true Sacrament of Pasch. Likewise S. Chrisostom (Ho. de prodit. Iudae) saieth, In the same table both the Pasches, of the figure, and of the veritie were celebrated. S. Ambrose (in Lucae. 1.) expresly applieth this figuratiue The same Sacrifice offered by Priests. lambe to the Eucharist, as it is celebrated in the Church, by him self and other Priesis, saying: VVhen we sacrifice, Christ is present, Christ is sacrified. for Christ 1. Cor. 5. our P•••• is immolated. The like affirmeth S. Augustin (li. 2. cont. lit. Pet il. c. 27.) It is an other Pasch that the Iewes celebrated of a shepe, an other which we receiue in the bodie and blould of ou• Lord. S. Leo (ser. 7. de Pass.) To the end shadowes might geue place to the bodie, and figures might cease in presence of the veritie, the old obseruation is taken away by the new Sacrament, hoste passeth into hosie, bloud excludeth bloud, and when the legal festiuitie is changed, it is fulfilled.
12:5
Such as had not meanes to take a lambe, tooke a kidde vsing al the same Rites.
12:6
Shachatu, immolabunt, shal offer or sacrfice: not only kil, as protestants translate.
12:9
S Gregorie ( •o 22 in Euang:) proueth by these wordes, You shal not eate therof S. Gregories moralization of this figure, applied to the B Sracrament. anie thing ravv, that besides the letter there is a spiritual sense. Behold (saith he) the verie wordes of the historie driue vs from the historical vnderstanding. For did the Israelitical people in Aegypt vse to eate a lambe raw, that the law should nede to say: you shal not eate it ravv? And so in that homilie this great Doctor explicateth how we ought to celebrate, and receiue the Sacrament of the Eucharist, by the figure of this Paschal lambe. This bloud (saith he) is sprinkled on both postles, when the Sacrament of his Passion is receiued vvith mouth; to redemption, and mediated with intentiue mind to imitation, and in the transome ouer the dore, when pure intention directeth the exterior act, also when we carie the Crosse of his passion in our forhead. The flesh of the lambe is eaten at night, because we now receiue our Lords bodie in the Sacrament, when yet we see not ech others consciences, rosted at the fire, when we ioyne to our beleefe good vvorkes of feruent charitie; with vnleauened bread, and vvith lettice, that is, in sinceritie, vvithout corruption of vaineglorie, and with bitter penance for sinnes; not ravv, nor sodde in vvater, to wit, neither esteeming Christ a mere man, nor considering of him, with humane vvisdome or priuate spirite of heretikes, called stollen vvater (prou 9.) To deuoure the head vvith the feete and entra•s, is by faith to beleue the Diuinitie of Christ, and to imitate by loue the steppes of his humanitie, and greedely to learne al Christian mysteries. Nothing is left til morning, when we endeuoure in this life before the resurrection to know euerie point of christian doctrin, so farre as to •s perteineth. But if anie thing be left, it must be burned in the fire, because those hard and hieghest mysteries, which we can not vnderstand, we must remitte to the Holie Ghost, lest anie proudly presume either to contemne, or to proclaime that he vnderstandeth not. He further describeth also what maner of persons are to VVhat persons are to receiue the B. Sacrament. eate this new Pasch. Their loines must be gyrded, that is, al carnal pleasures tamed. They must haue shoes on their feete, by the good examples of former Sainctes dead before, must strengthen their fle•pes, to flie from vice, and follow vertue: holding staues in their handes, to rule & stay themselues and others from sliding, by the staffe of authoritie. They must eate the Pasch speedely, that is without delay or procrastination must learne the mysteries of mans redemption, and heauenlie life, and so performe Gods wil and precepts, in this life vvith speede. To this effect S. Gregorie discourseth at large in the moral sense, which we haue abridge, and otherwise (though holie Scripture be ful herof) seldome touch.
Returning therfore to our particular purpose, in al these testimonies we specially vrge, that the paschal lambe was a figure, not only of Christs Passion, but also of the Eucharist. VVhereupon, besides the often expresse mention of our B. Sauiours bodie and bloud in the same, which Protestants would wrest (as they do also the same termes in holie Scripture) to figuratiue sense, it necessarily The thing figured farre excellleth the figure. followeth, that there be farre more excellent contents in the Sacrament of the Eucharist, then natural bread and wine. For S. Paule teacheth, (Colloss. 2.) that as the bodie excelleth the shadovv, so the veritie, or thing figured excelleth the figure. VVheras the substance of bread and wine doth not excel, much lesse so farre excel the Paschal Lambe, as by S. Pauls doctrine is required. Againe seing the Paschal lambe was a Sacrifice, as appeareth in this Chap. v. 6 &. 27 also Num. 9. v. 7. &. 13. and Mar. 14. v. 12: and as it was immolated The Eucharist is also a Sacrifice. was a figure of the Eucharist, as before appeareth by conference of the one with the other, in respect of the time, place, maner of offering, and eating it, and by testimonie of the Doctors aboue cited, it followeth also that the Holie Euchaiust is a Sacrifice farre excelling the figure.
12:11
Passage in killing the firstborne of Aegypt, and not of Israel. S. Hiero. in Mat. 26.
12:12
The idols of Aegypt were ouerthrowne, as Dagon was in Azotum. 1. Reg. 5. S. Hierom Epist. ad Fabiol. extradit. Hebr.
12:18
Christ obseruing this precept, had no leuened bread at his last supper: and so instituted the Eucharist in vnleuened.
12:22
Sprinckling of bloud with •yslop here & Leuit. 14 Num. 19 prescribed signifieth mās deliuerie by Christs bloud working in Baptisme and other Sacraments. Heb. 9.
12:29
Punishment conforme to their sinne, for persecuting Gods •i•st begotten sonne Israel. Exod. 4. v. 22. Theodor. q. 32. in Exod.
12:36
lawful spoile by the warrant of God, Lord of al.
12:40
From the promise made to Abraham (Gen 12. v 7.) and his first going into Aegypt (v. 10) to this time were 4•0. yeares. Gal. 3. of which they were in great persecution aboue 80. yeares, before that in seruitude about 60. more, before that also they were strangers partly in Aegypt, partly in Chanaan the rest of this time, See. Gen. 15. v. 13. The 70. read in Aegypt and in Chanaan, for explication, as S. Augustin no teth li. 16. c. 10. ciuit.
12:1
Tertullian † AD 220 An Answer to the Jews 10
… do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of Israel was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness;” and added that “it was the passover of the Lord ,”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… and then the distinction indicated in the text may be that between the divine passover and that said to be of the Jews. We should attend to the passover law and observe what the Lord says of it when it is first mentioned in Scripture.
12:2
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… and the virgin’s name was Mary;” and so forth. And this was the first month to the holy Virgin. Even as Scripture says in the book of the law: “This month shall be unto you the beginning of months: it shall be the first month among the months of the year to you.”
St Peter of Alexandria † AD 311 Fragments from the Writings of Peter 5.1
… For this first month, says he, “shall be unto you the beginning of months,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… alive, being the Word, He became flesh, that He might instruct the flesh in the Word, and being the fountain of life, He thirsted our thirst, that thereby He might urge us to the feast, saying, ‘If any man thirst, let him come to Me, and drink .’ At that time, Moses proclaimed the beginning of the feast, saying, ‘This month is the beginning of months to you
12:3
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.16
… Ye shall leave nothing of them to the morning; and ye shall not break a bone of it. But what of it shall be left to the morning shall be burnt with fire. But thus ye shall eat it; your loins girt, and your sandals on your feet, and your staff in your hands; and ye shall eat it in haste: for it is the Lord’s passover.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 4
… the King came forth to us Who blotted out our bills, and wrote another bill in His own Name that He might be our debtor. The sun gave longer light, and foreshadowed the mystery by the degrees which it had gone up. It was twelve days since it had gone up, and to-day is the thirteenth day: a type exact of the Son’s birth
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 14
Will you then that we begin with the Passion itself? What then saith the type? “Take ye a lamb for an house, and kill it, and do as he commanded and ordained.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.64
… He thus confirms as typical of Himself the symbol of the Passover, in which it was commanded that the lamb to be eaten should be taken from the sheep or from the goats—that is, from the righteous or the wicked.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 28
… Who is not touched by this congruity, and at the same time diversity? For as fifty days are reckoned from the celebration of the Passover (which was ordered by Moses to be offered by slaying the typical lamb,
12:4
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.87
In Ecclesiasticus, in Solomon: “He that cleaveth firewood shall be endangered by it if the iron shall fall off.” Also in Exodus: “In one house shall it be eaten: ye shall not cast forth the flesh abroad out of the house.”
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… yet others were not so, that the Jews might not deal deceitfully; that they might not abide in the shadow. For tell me, what is the meaning of the Lamb’s being a “Male,” and “Unblemished,” and a “year old,” and of, “a bone shall not be broken?” and what means the command to call the neighbors also, (
12:5
Origen † AD 254 Origen's Commentary on the Gospel of John 10.13
… At present we can only give an epitome of them as they bear on the text presently before us, and aim at a short solution of the principal problem. We call to mind the words, “This is the Lamb of God that taketh away the sin of the world,” for it is said of the passover,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… They attained to know what time the shadow should last, and not to forget the time that was at hand, in which no longer should the bullock of the herd be a sacrifice to God, nor the ram of the flock, nor the he-goat
12:6
Tertullian † AD 220 An Answer to the Jews 8
… “extermination” was perfected within the times of the lxx hebdomads, under Tiberius Cæsar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.16
… It behoved Christ to offer about the evening of the day, that the very hour of sacrifice might show the setting and the evening of the world; as it is written in Exodus, “And all the people of the synagogue of the children of Israel shall kill it in the evening.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.24.6
… And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people
12:7
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… 1); and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of Pharmuthi (Apr. 5), in which, my beloved brethren, we should use more prolonged prayers, and fastings, and watchings, that we may be enabled to anoint our lintels with precious blood, and to escape the destroyer
12:8
Origen † AD 254 Origen Against Celsus 8.23
… It would be too long for us at present to show why we are required by the law of God to keep its festivals by eating “the bread of affliction,” or “unleavened with bitter herbs,”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.13
… But not to dwell on this, we may ask how the sheep, which was the victim, contains an image of Christ, when the sheep was sacrificed by men who were observing the law, but Christ was put to death by transgressors of the law, and what application can be found in Christ of the direction,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… I have been mindful while I keep the feast, to give you also notice of the great feast of Easter, that so we may go up together, as it were, to Jerusalem, and eat the Passover, not separately but as in one house
St Jerome † AD 420 The Letters of St. Jerome 31.1
… And since honey may not be offered in sacrifice to God, you have shown skill in taking off their overmuch sweetness and making them pungent—if I may so say—with a dash of pepper. For nothing that is simply pleasurable or merely sweet can please God. Everything must have in it a sharp seasoning of truth. Christ’s passover must be eaten with bitter herbs.
St Jerome † AD 420 The Letters of St. Jerome 128.2
… This they argue, is the reason that neither honey nor wax is offered in the sacrifices of the Lord, and that oil the product of the bitter olive is burned in His temple. Moreover it is with bitter herbs that the passover is eaten,
12:9
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.1
1. Nurslings of purity and disciples of chastity, raise we our hymn to the Virgin-born God with lips full of purity. Deemed worthy to partake of the flesh of the Spiritual Lamb , let us take the head together with the feet
12:11
Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… Speak thou to all the congregation of the children of Israel, saying, On the tenth of this month shall every man take a sheep, according to the houses of your families;” then after some directions in which the word passover does not occur again, he adds,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… “I have seen all the works which are done under the sun; and, lo, all are vanity.” Of this same thing in Exodus: “But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord’s passover.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
2. For the feast is not on account of the days; but for the Lord’s sake, who then suffered for us, we celebrate it, for ‘our Passover Christ, is sacrificed .’ Even as Moses, when teaching Israel not to consider the feast as pertaining to the days, but to the Lord, said, ‘It is the Lord’s Passover
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XL. And what of the loins, or reins, for we must not pass these over? Let the purification take hold of these also. Let our loins be girded about and kept in check by conti nence, as the Law bade Israel of old when partaking of the Passover.
St Ambrose of Milan † AD 397 Concerning Repentance 2.3
… orders the robe to be brought forth, which is the marriage garment, which if any one have not, he is shut out from the marriage feast; places the ring on his hand, which is the pledge of faith and the seal of the Holy Spirit; orders the shoes to be brought out,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
But how, if they were eating the passover, did they eat it contrary to the law? For they should not have eaten it, sitting down to their meat.
St John Chrysostom † AD 407 Homilies on Ephesians 23
… Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. “Let your loins,” saith Christ, “be girded about, and your lamps burning” ( Luke xii. 35 .), with that light which shall never be put out. This is what the Israelites also, when they were departing out of Egypt (
St Jerome † AD 420 The Letters of St. Jerome 22.11
… And the seventy-five souls descended from Jacob who entered Egypt are said to come out of his thigh. So, also, when his thigh shrank after the Lord had wrestled with him, he ceased to beget children. The Israelites, again, are told to celebrate the passover with loins girded and mortified.
St Jerome † AD 420 The Letters of St. Jerome 130.19
… But I and those to whom I write have made our choice; and our one object is to remain constant to it. Therefore, as our way lies among scorpions and adders, among snares and banes, let us go forward staff in hand, our loins girded and our feet shod;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 55.1
… but in its own language, that is, in Hebrew, pascha means passover; because the pascha was then celebrated for the first time by God’s people, when, in their flight from Egypt, they passed over the Red Sea.
Pope St Leo I the Great † AD 461 Sermons 72
For which reason the very feast which by us is named Pascha , among the Hebrews is called Phase , that is Pass-over
12:12
Origen † AD 254 Origen De Principiis 3.1-2.9
… and how the just God becomes the cause of destruction and disobedience, when men are chastened by Him on account of their hardness and disobedience. And why does He find fault with him, saying, “Thou wilt not let My people go;” “Lo, I will smite all the first-born in Egypt, even thy first-born;”
12:13
St Cyprian of Carthage † AD 258 An Address to Demetrianus 22
… and I will see the blood, and will protect you, and the plague of diminution shall not be upon you when I smite the land of Egypt.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.23
… “And there shall be blood for a sign to you upon the houses wherein ye shall be; and I will look on the blood, and will protect you. And there shall not be in you the plague of wasting when I shall smite the land of Egypt.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.2
… It is not derived, therefore, from the Passion, because of the Greek word πάσχειν , signifying to suffer, but it takes its name from the transition, of which I have spoken, from death to life; the meaning of the Hebrew word Pascha being, as those who are acquainted with it assure us,
12:14
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 78
But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, “This shall be to you for an everlasting memorial,”
12:15
St Anatolius of Alexandria † AD 283 The Paschal Canon of Anatolius of Alexandria 8
… understanding that if the twenty-second day were added, there would be found eight days of unleavened bread. A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: “Seven days ye shall eat unleavened bread.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… and the whole air is full of the cry and clamour of the Egyptians; and then the Destroyer of them shall withdraw from us in reverence of the Unction. Then the removal of leaven; that is, of the old and sour wickedness, not of that which is quickening and makes bread; for seven days, a number which is of all the most mystical,
12:16
Tertullian † AD 220 The Five Books Against Marcion 4.12
… Now the work of healing or preserving is not proper to man, but to God. So again, in the law it says, “Thou shalt not do any manner of work in it,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 39
… and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, “Ye must do no work, except what shall be done for your life.”
12:17
St Hippolytus † AD 235 The Refutation of All Heresies 8.7
… For in what respect, he says, would the one tittle require any substance such as leaven (derived) from without for the Lord’s Passover, the eternal feast, which is given for generation upon generation?
12:18
St Anatolius of Alexandria † AD 283 The Paschal Canon of Anatolius of Alexandria 8
Accordingly, it is not the case, as certain calculators of Gaul allege, that this assertion is opposed by that passage in Exodus,
12:19
St Justin Martyr † AD 165 Dialogue with Trypho 122
“You think that these words refer to the stranger
Julius Africanus † AD 240 Julius Africanus 1.5
… This he did, thinking that he would appear to be of noble birth, if no one else could trace back his descent by the public register to the patriarchs or proselytes, and to that mixed race called georæ .
12:21
St Jerome † AD 420 The Letters of St. Jerome 108.10
… “Glory to God in the highest and on earth peace, goodwill toward men.” While they were keeping their sheep they found the Lamb of God; whose fleece bright and clean was made wet with the dew of heaven when it was dry upon all the earth beside, and whose blood when sprinkled on the doorposts drove off the destroyer of Egypt
12:22
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XV. But if you would fortify yourself beforehand with the Seal, and secure yourself for the future with the best and strongest of all aids, being signed both in body and in soul with the unction, as Israel was of old with that blood and unction of the firstborn at night that guarded him,
St Ambrose of Milan † AD 397 On the Mysteries 7
… “Thou shalt sprinkle me with hyssop and I shall be cleansed, Thou shalt wash me and I shall be made whiter than snow.” For he who is baptized is seen to be purified both according to the Law and according to the Gospel: according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop;
St Jerome † AD 420 The Letters of St. Jerome 15.2
… My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! This is the house where alone the paschal lamb can be rightly eaten.
St Augustine of Hippo † AD 430 On Christian Doctrine 2.41
… Let them remember, then, that those who celebrated the passover at that time in type and shadow, when they were ordered to mark their door-posts with the blood of the lamb, used hyssop to mark them with.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 50.2
… The door-posts of the Jews were sealed with the blood of the slaughtered animal: with the blood of Christ are our foreheads sealed. And that sealing—for it had a real significance—was said to keep away the destroyer from the houses that were sealed:
12:23
Origen † AD 254 Origen De Principiis 3.2.1
… We must also ascertain who that is of whom it is stated in the book of Exodus that he wished to slay Moses, because he was taking his departure for Egypt; and afterwards, also, who he is that is called the destroying
Origen † AD 254 Origen Against Celsus 6.43
… and her example is said to have been followed also by the man. And, further, who else could the destroying angel mentioned in the Exodus of Moses
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.3
… and to them that are perishing it is foolishness, but unto us which are being saved it is the power of God . For it was not a mere man who died for us, as I said before, but the Son of God, God made man. Further; if the lamb under Moses drove the destroyer
St Jerome † AD 420 The Letters of St. Jerome 130.9
… They will suffice to warn you that you must shut the door of your breast and fortify your brow by often making the sign of the cross. Thus alone will the destroyer of Egypt find no place to attack you; thus alone will the first-born of your soul escape the fate of the first-born of the Egyptians;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 55.1
… And now that prophetic emblem is fulfilled in truth, when Christ is led as a sheep to the slaughter, that by His blood sprinkled on our doorposts, that is, by the sign of His cross marked on our foreheads, we may be delivered from the perdition awaiting this world, as Israel from the bondage and destruction of the Egyptians;
Pope St Leo I the Great † AD 461 Sermons 55
… And whosoever, aided by God’s grace, is filled with this desire and glories not in himself, but in the Lord , over his progress, pays due honour to the Easter mystery. His threshold the angel of destruction does not cross, for it is marked with the Lamb’s blood and the sign of the cross
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.11
This was given to us as a sign on our forehead, just as the circumcision was given to Israel: for by it we believers are separated and distinguished from unbelievers. This is the shield and weapon against, and trophy over, the devil. This is the seal that the destroyer may not touch you
12:26
Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… It is the passover of the Lord.” He does not say, “It is your passover.” And a little further on He names the festival again in the same way,
12:29
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.54
… The night had come, the chariot was ready, our haters were exultant, the pious in despair, we surrounded the zealous traveller, to whose honourable disgrace nothing was wanting. What next? It was undone by God. For He Who smote the first-born of Egypt,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.15
93. Then, again, the land was covered with thick darkness for the space of three days, because Moses had raised his hand and spread out the darkness. All the first-born of Egypt died, whilst all the offspring of the Hebrews was left unharmed.
St Jerome † AD 420 The Letters of St. Jerome 69.1
… In the gospel he who envies another’s salvation is thus addressed: “Friend, is thine eye evil because I am good?” “God hath concluded them all in sin that he might have mercy upon all.” “When sin abounded grace did much more abound.” The first born of Egypt are slain and not even a beast belonging to Israel is left behind in Egypt.
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 12
… But inasmuch as he who has no younger brothers is bound by the law of the first-born, we gather that he is called the first-born who opens the womb and who has been preceded by none, not he whose birth is followed by that of a younger brother. Moses writes in Exodus,
12:30
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 12.1
… For as it is written in the case of the first-born of the Egyptians, so now too a great cry has arisen. “For there is not a house in which there is not one dead.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.22.3
3. For as it was written of the firstborn of the Egyptians, so now ‘there has arisen a great cry, for there is not a house where there is not one dead.’
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.19
I am writing what is incredible, inhuman, awful, savage, barbarous, pitiless, cruel. But in all this the votaries of the Arian madness pranced, as it were, with proud exultation, while the whole city was lamenting; for, as it is written in Exodus, “there was not a house in which there was not one dead.”
12:34
Tertullian † AD 220 The Five Books Against Marcion 4.24
… But if one does not keep in view the diversity of the causes , he is very apt to infer a difference of powers . When the children of Israel went out of Egypt, the Creator brought them forth laden with their spoils of gold and silver vessels, and with loads besides of raiment and unleavened dough;
12:35
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 40
… Well, he declared that there in the law God said, “I make the rich man and the poor man;” while here in the Gospel Jesus called the poor blessed, and added, that no man could be His disciple unless he gave up all that he had. Again, he maintained that there Moses took silver and gold from the Egyptians when the people fled out of Egypt;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.5
… or how his son Solomon had three hundred wives, and seven hundred concubines, and princesses without number; or how the first prophet Hosea got children from a prostitute, and, what is worse, it is said that this disgraceful conduct was enjoined by God; or how Moses committed murder, and plundered Egypt,
12:37
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.5
… Those which books and monuments contain. For besides all the wonders by the way, and that mighty roar, to speak most concisely, Joseph came into Egypt alone, and soon after six hundred thousand depart from Egypt.
St Augustine of Hippo † AD 430 City of God 15.8
… And this might very readily be conjectured from the fact that from one man, Abraham, in not much more than four hundred years, the numbers of the Hebrew race so increased, that in the exodus of that people from Egypt there are recorded to have been six hundred thousand men capable of bearing arms,
12:38
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
And if ever miracles were done, they were done for the aliens’ sake, to increase the number of the proselytes; and for manifestation of God’s power, if haply their enemies having taken them captives, fancied they prevailed, because their own gods were mighty: like as in Egypt, out of which no small “mixed multitude”
12:40
Tertullian † AD 220 An Answer to the Jews 2
… For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years. In fact, it was after Abraham’s “four hundred and thirty years”
12:41
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 5
… alway :’ ‘in Him,’ ‘In Him we live and move and have our being :’ ‘unalterable,’ that it is written, ‘Nothing shall separate us from the love of Christ :’ as to ‘power,’ that the caterpillar and the locust are called ‘power’ and ‘great power ,’ and that it is often said of the people, for instance, ‘All the power of the Lord came out of the land of Egypt
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 5
… Father, and the Eternal Image, in all respects exact, of the Father, and true God, Eusebius and his fellows were observed exchanging nods with one another, as much as to say ‘this applies to us men also, for we too are called “the image and glory of God ,” and of us it is said, “For we which live are alway ,” and there are many Powers, and “all the power
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.7
… and that He is very God,’ the Eusebians were noticed making signs to one another to shew that these declarations were equally applicable to us. For it is said, that we are ‘ the image and glory of God ;’ and ‘ for always we who live :’ there are, also, they said, many powers; for it is written—‘ All the power of God went out of the land of Egypt
12:43
Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… And ye shall say to them, It is the sacrifice, the passover of the Lord, how He guarded the houses of the children of Israel.” And again, a little further on,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… inherit the kingdom prepared for you .’ But the deceitful, and he that is not pure of heart, and possesses nothing that is pure (as the Proverb saith, ‘To a deceitful man there is nothing good ’), shall assuredly, being a stranger, and of a different race from the saints, be accounted unworthy to eat the Passover, for ‘a foreigner shall not eat of it
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… wish to remind you, and myself with you, how that the command would have us come to the Paschal feast not profanely and without preparation, but with sacramental and doctrinal rites, and prescribed observances, as indeed we learn from the historical account, ‘A man who is of another nation, or bought with money, or uncircumcised, shall not eat the Passover
12:46
Origen † AD 254 Origen's Commentary on Matthew 10.22
… But disbelieving Him they also disbelieve them, and cut off and confine in prison the prophetic word, and hold it dead and divided, and in no way wholesome, since they do not understand it. But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, “A bone shall not be broken.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.4
… since it is written of the sacrament of the passover, and of the lamb, which Lamb designated Christ: “In one house shall it be eaten: ye shall not carry forth the flesh abroad out of the house.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 8
… God speaks, saying, “In one house shall ye eat it; ye shall not send its flesh abroad from the house.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 36 . “A bone of Him shall not be broken.” (
St Jerome † AD 420 The Letters of St. Jerome 22.38
All such efforts are only of use when they are made within the church’s pale; we must celebrate the passover in the one house,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.23
… “The Lord keepeth all their bones: not one of them shall be broken.” If of our Lord God Jesus Christ he had said this, “The Lord keepeth all the bones of His Son; not one of them shall be broken;” as is prefigured of Him also in another place, when the lamb was spoken of that should be slain, and it was said of it, “Neither shall ye break a bone thereof:”
12:47
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… but when the word is given, the performance of it follows, for He saith, ‘And the children of Israel shall keep the Passover
12:48
Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… And ye shall say to them, It is the sacrifice, the passover of the Lord, how He guarded the houses of the children of Israel.” And again, a little further on, “And the Lord spake to Moses and Aaron, saying, This is the law of the passover. No alien shall eat of it.” And again in a little,
12:1
Verse 1. 1. And the Lord said: — in the same first month, namely Nisan, that is March, some days before the departure from Egypt and before the slaying of the firstborn; for this happened on the 15th day of the month, but here it is commanded on the tenth day of the same month to take the lamb, to be immolated on the 14th day. Therefore before the slaying, and thus before the tenth day, these things were said by God, and promulgated by Moses. Wherefore also before the last conversation of Moses with Pharao, of which at the end of chapter X. This is therefore a hysteron proteron here; for Moses wished to weave together the history of all the signs and plagues of Egypt first, and then to narrate the departure of the Hebrews from Egypt, to which he prefixes the rite of phase or the paschal lamb, which was the symbol and token of that departure and liberation.
12:2
Verse 2. This month shall be unto you the beginning of months: it shall be the first in the months of the year. — This month is Nisan, which corresponds to our March, or partly to March, partly to April. Josephus asserts that it is called by the Greeks Xanthicus, by the Egyptians Pharmuthi. For the Hebrews used lunar months, namely, those which the moon describes in its course; but this course of the moon is not the traversal of the Zodiac: for the moon traverses this in 27 days, nor is it illumination, for this is completed in 28 days; but the conjunction of the moon with the sun: for by counting the days which flow between one conjunction of the moon with the sun until another conjunction, when the moon, having been left by the sun, begins to appear again, and makes a neomenia or new moon, which is the first day of the month, a lunar month is produced, which consists of 29 days, and moreover 12 hours, which 12 hours are joined in alternate months, so that a complete day is formed. Hence it comes about that a lunar year, consisting of twelve lunations or months, has 354 days, and is less than a solar year by eleven days. Wherefore, in order to make the lunar year equal to the solar year, now in the third year, now in the second year they added a thirteenth month, by doubling the last Adar, that is, February, which they therefore called veadar, as it were a second Adar, just as that year was called embolismal or intercalary. Thus Bede, lib. De Rat. temporum, cap. XLIII, and Abulensis, in XXIII Levit. Quæst. XIX. See Ribera, lib. V De Templo, cap. II. Hence the canon of the Hebrews for embolism or intercalation is: thrice, thrice, twice, thrice, thrice, thrice, twice, that is to say, An intercalary month is to be added in the third year, and sixth, and eighth, and eleventh, and fourteenth, and seventeenth, and nineteenth. It shall be the first. — Therefore before it was not the first; and so before the Passover, and before this liberation of the Hebrews from Egypt, the first month was Tisri, which corresponds partly to our September, partly to October, and this is clearly gathered from cap. XXIII, vers. 16, where the Lord speaking of the feast of Tabernacles, which is celebrated in the seventh month, namely Tisri, says: "Thou shalt keep the solemnity which is in the going out of the year." Where note in passing: The Athenians began the year from the summer solstice, the Asians from the autumnal equinox, the Arabs and Damascenes from the vernal equinox. But after Numa, Julius Caesar reduced the year to that reckoning which we now use, so that namely the year begins soon after the winter solstice, namely from January. Therefore from this going out of the Hebrews the common or vulgar year began to be distinguished from the sacred: the vulgar began from Tisri, or September, and served for the jubilee, as is evident from Leviticus XXV, vers. 9, 10; likewise for contracts and secular business, as Josephus teaches, lib. I Antiq. IV. But the sacred year is instituted and commanded to begin from Nisan, that is March, and this in memory of salvation received, and liberation from Egypt. But Scripture always uses the sacred year, as is evident from Zacharias VII, vers. 1; I Maccabees IV, 52; Esther cap. III, vers. 7. Note the praises of the month of Nisan. First, that in Nisan the Passover is celebrated, a most celebrated feast. Second, in Nisan the Hebrews entered the promised land. Third, in Nisan the world was created. Fourth, in Nisan Christ was conceived, suffered and rose again. Fifth, Nisan is called the month of new fruits. Hear St. Ambrose, De Pascha myst. II: "It is," he says, "the Passover in the spring, the beginning of the year, the beginning of the first month, the renewal of new shoots, and with the darkness of winter's night dispelled, the joy of early spring is restored." You will ask, whence can it be known and discerned which is the first month, or Nisan, in which the Passover is to be celebrated. I answer, the first and paschal month is that whose fourteenth day, or full moon, falls either on the very vernal equinox, or first after it. Finally, hear St. Ambrose, epist. 83 to the Bishops of Emilia: "If," he says, "the fourteenth day should fall on a Sunday; because we ought neither to fast on Sunday, nor when the thirteenth day of the moon falls on Saturday, should we break the fast: the celebration of the Passover is to be deferred to another week." In the months of the year. — Note: The first month of the Hebrews is Nisan, which corresponds to March; the second Jiar, which agrees with April; the third Sivan, which with May; the fourth Tammus, which with June; the fifth Ab, which with July; the sixth Elul, which with August; the seventh Tisri, which with September; the eighth Marchesuan, which with October; the ninth Kisleu or Kasleu, which with November; the tenth Tevet, which with December; the eleventh Shebet, which with January; the twelfth Adar, which corresponds with February. Note, that these names, Nisan, Jiar, Sivan and the rest, are not Hebrew, but Chaldean, which the Hebrews received from the Chaldeans in the Babylonian captivity.
12:3
Vers. 2. 3. Speak ye to the whole congregation of the children of Israel. — You shall speak to the elders, so that they themselves may proclaim the same thing individually to each one of the people; for Pharao would never have allowed the entire assembly of the Hebrews to be gathered together. On the tenth day of this month let every man take a lamb, — namely four days before the immolation of the lamb, which was to take place on the 14th day. God commanded this, first, so that during these four days any defect, if there were any in the lamb, might reveal itself. Second, because on that very fourteenth day the Hebrews, preparing themselves entirely for their departure, would not have had leisure to seek out a lamb. Third, so that by the sight and voice of the lamb they might be warned to prepare themselves for its sacrifice and feast, and at the same time for their departure from Egypt. "For whenever the lamb uttered its bleating, so many times as it were the sound of a trumpet stirred up the armies about to depart from the camp," says Rupertus. Moreover, that not only in this first year of departure, but thereafter in each year on this tenth day the Jews were accustomed to prepare this lamb, is indicated by Epiphanius, St. Chrysostom in the Catena, St. Thomas and Lyranus in John XII. Whence also on this tenth day, namely the Sunday of Palms, Christ, prefigured by this lamb, entered Jerusalem with palm branches, to be immolated after the fourth day, namely on Friday. Let every man take, — the father of the family, unless the family be so small that it ought to be joined to another, because it would not suffice to eat the whole lamb: for nothing of the lamb could be left over. The Rabbis relate, and Josephus in Book VII of the Wars, chapter XVII, that not fewer than ten were accustomed to be employed for the eating of one lamb. Whence from 256,500 lambs immolated at the Passover in the time of Cestius the Prefect, Josephus infers that there were then in Jerusalem three hundred and seventy thousand Jews. A lamb. — The Hebrew שה seh signifies a beast both ovine and caprine, that is, both a kid and a lamb; therefore both a kid and a lamb could be immolated and be the Passover, as I shall say in verses 5 and 21, and this was to signify Christ, who in himself is a lamb, but to us is a kid, because he took upon himself our sins to be expiated. Thus Rupertus. You will ask, why did God choose a lamb or a kid rather than a calf or a pig for the Passover? I say therefore that God chose a lamb, because it was of small price and could be bought even by any poor family. Second, because the lamb is a clean and simple animal. Third, because the lamb was an express type of Christ, who in the Passover was immolated as a meek lamb for us, Isaiah LIII, 7; whence also John the Baptist, John chapter 1: "Behold," he says, "the Lamb of God, behold he who taketh away the sins of the world." Finally, they fittingly immolated a lamb in Nisan, when the sun is in Aries. Thus Burgensis. By families and houses. — For in the same house there could be several families, each of which, if it were large, had its own lamb and ate it.
12:5
Verse 5. And the lamb shall be without blemish, a male of one year old. — "Without blemish," not of color, but of deformity, lameness, scab, or any other defect or disease; for it ought to be תמים tamim, that is, whole, as the Hebrew has it; for this is what is said of any victim in Leviticus XXII: "There shall be no blemish in it: if it be blind, if it be broken, if it have a scar, if it have a pustule, or a scab, or a dry scurf, you shall not offer it to the Lord." Tropologically, the victim of God ought to be pure and innocent. "Nothing," says Lactantius, in book VI of the Divine Institutes, "does that holy and singular majesty desire from man except innocence alone." Piously St. Gregory, in book II of the Morals: "Thus have I lived," he says, "that I should not fear an accuser from without: would that I had so lived that I should not have within myself conscience as an accuser!" Socrates, condemned to death, when Apollodorus was lamenting and saying: "Will you die innocent?" — "What," he said, "would you prefer that I die guilty?" "Christ," says St. Cyprian, "calls his sheep by that name, so that Christian innocence may be equated with sheep." And St. Chrysostom, homily 6 on Matthew: "Just as," he says, "in the sight of men a beautiful face is pleasing, so in the eyes of God a pure conscience is beautiful." And the Emperor Titus: "No one," he says, "can injure or insult me: because I do nothing that can harm others." Secondly, it ought to be male, because this is more excellent than female; but more excellent things ought to be sacrificed to God. Again, because it is a type of Christ the Lord, who is that male invisible to the dragon, Apocalypse XII. Tropologically, God wishes that male souls and male deeds be offered to him. "A man," says Cassiodorus in Psalm 1, "is called from strength, who knows not how to fail in bearing adversities." And St. Gregory, in book V of the Morals: "Fortitude," he says, "is shown only in adversity." The same again: "The Saints," he says, "became strong, they subdue the flesh, they shine with virtues, they strengthen the spirit, they despise earthly things, they desire heavenly things; they can be killed, but they cannot be bent." Moses adds male to the lamb; for although lamb is distinguished from ewe among grammarians by gender, nevertheless among rhetoricians lamb often distinguishes the species of the animal rather than sex. Especially because the Hebrew שה seh signifies both sexes. Thirdly, this lamb ought to be of one year old, Hebrew, son of a year. God requires a lamb of one year, because, as Nicetas says, lambs of one year grow to perfect age in the space of a year. Symbolically, just as the sun completes its yearly course, brings forth all things, and returns to its beginning: so Christ, who is the sun of justice, always like himself, returning into himself, brings forth the circle of virtues. Thus Nazianzenus. Tropologically, God wishes us to serve him from tender years, and to dedicate our first age to him. Hear Hugh of St. Victor, in book III of the Enclosure of the Soul, chapter X: "In that age when hair becomes golden, flesh shines ivory-like — those who in this age subdue themselves and join themselves to God, await the reward of John." And again: "Such," he says, "offer a living victim, pleasing to God, immaculate." Note: The Jews in the Passover even in our time eat unleavened bread, but do not sacrifice the lamb, because the lamb according to the law in Deuteronomy chapter XVI, verse 2, ought to be sacrificed in Jerusalem, where the temple was: but now the Jews lack both the temple and Jerusalem. Whereupon observe that the Jews do not observe those ceremonial things which God commanded to be done in the temple. But other things which were not commanded to be done in the temple, these even today the Jews observe: such are circumcision, the eating of unleavened bread, fastings, the rest of the Sabbath and of other feasts. According to which rite you shall take also a kid. — If namely a lamb be lacking, then in place of a lamb you shall take a kid like a lamb immaculate, male, of one year old; for God does not command that they take both a lamb and a kid, but either a lamb or a kid. This is clear from the Hebrew and from the Septuagint. Thus Theodoret, Rupert, Hugh, Abulensis, Cajetan, Lipomanus. Therefore some Jews err in the first place, who in large families think that a calf could have been sacrificed in place of a lamb. Burgensis errs in the second place, who denies that a kid could have been sacrificed in place of a lamb. Others err in the third place, who thought that a lamb from individual families on the fourteenth day, but a kid from the whole people on the fifteenth day ought to have been sacrificed.
12:6
Vers. 6. 6. And the whole multitude of the children of Israel shall sacrifice it in the evening. — Therefore the lamb was a victim, and its immolation was a sacrifice, as is evident from cap. XIII, vers. 5, and Num. cap. IX, vers. 7. Note first: "Shall sacrifice," namely on the fourteenth day: the Jews therefore on the very fourteenth moon sacrificed their Passover; Christians, however, after the Council of Nicaea do not celebrate their Passover on the fourteenth moon, but on the Sunday immediately following it, in honor of the resurrection of Christ. "For our Passover is not of suffering, but of joy and resurrection," says St. Ambrose, epist. 83. Note secondly: It was a tradition among the ancient Hebrews that the Messiah would bring full liberty to the Hebrews on the same day on which they themselves had been freed from Egypt through the Passover. Allegorically Rupertus: The lamb is sacrificed in the full moon, that is, Christ came and was sacrificed in the fullness of times, Gal. cap. IV, vers. 4. Secondly, the lamb was sacrificed after the vernal equinox, when light and day increase. Thirdly, "the very month of Nisan, that is, April with its spring mildness, when the earth blooms again — does this not teach a sensible man how much the spiritual feasting on the paschal lamb concerns him?" says Rupertus. The whole multitude. — Hence it is clear that the priests did not sacrifice these paschal lambs in the temple, but each father of a family sacrificed a lamb in his own house in the name of his whole family: for at this time the legal Aaronic priests had not yet been instituted. This is expressly taught by Philo, lib. III De Vita Mosis, and Josephus. You will say: In I Esdras, cap. vi, vers. 20, the priests and Levites are said to be purified to sacrifice the Passover. I answer: "Passover" there is taken for every paschal sacrifice; but the father of a family sacrificed the lamb. In the evening, — at the setting of the sun, as is said in Deuter. cap. xvi, vers. 6. In Hebrew it is, between two evenings, in Chaldean, between two suns. You will ask therefore, what is the time "between two evenings," at which the lamb was to be sacrificed? First, Lipomanus answers that the time between two evenings is the night. Secondly, the Hebrews, Chaldeans, Lyra and Abulensis: The first evening is the decline of the sun from midday; the second is the very setting of the sun. Thirdly, Oleaster, Aben Ezra and others think the first evening is the setting of the sun, the second is the beginning of night. I say therefore that the first evening is when the sun already declines toward setting, the second is the very setting of the sun; and this is what the Chaldean meant when he translated, between two suns, namely the declining and the setting sun. Josephus teaches the same thing expressly, who in lib. VII De Bello Judaico, cap. xvii, teaches that the Hebrews were accustomed to sacrifice the paschal victims from the ninth hour until the eleventh. Therefore in about two hours before the setting of the sun the lamb was sacrificed and roasted; after the setting, however, at night, when the fifteenth day was already beginning, it was eaten. You will ask secondly, whether the lamb ought to have been sacrificed in the earlier evening of the fourteenth day, or in the later? Some moderns have thought the lamb ought to have been sacrificed in the earlier evening. But this opinion is plainly false. It is proved first, because "in the evening" signifies the end of the day, not the beginning. Secondly, Num. XXXIII, 3, the Hebrews are said to have departed on the fifteenth day. Thirdly, the very context of the history in this chapter entirely convinces us that the Hebrews departed from Egypt on the same night in which they ate the lamb. Fourthly, Scripture counts only seven days of unleavened bread. Fifthly, the Lord Christ suffered on the fifteenth day in the full moon. Sixthly, the same can be proved from Pentecost. I say therefore that this evening was the later one of the fourteenth moon, so that this rite of the lamb took place partly on the fourteenth, partly on the fifteenth day; for the sacrifice of the lamb took place on the fourteenth, but the eating took place precisely on the fifteenth day. Note here: Although other feasts were celebrated from evening to evening, the Passover alone was celebrated at the end, namely in the evening of the fourteenth day. Allegorically, as the evening of the world declines toward the consummation of the ages, Christ was offered, says Hesychius. Just as the Hebrews ate the lamb at night, so also Christ gave us the Sacrament of His body to be eaten on that same night. Just as on the following day holocausts were sacrificed, so also Christ on the cross offered Himself as a living victim to God the Father. Hence the Fathers teach that the sacrifice of the lamb exhibited no less a type of the Eucharistic sacrifice than of the sacrifice of the cross. Thus St. Leo, serm. 7 De Passione; Cyprian, serm. De Cœna; Gregory, hom. 22 in Evangelia. Anagogically St. Jerome, in Mark cap. xiv: "The evening of the day," he says, "indicates the end of the world: for about the eleventh hour will come the last, who will receive the penny of eternal life first."
12:7
7. And they shall take of the blood thereof, and put it upon both the side posts, and on the upper door posts of the houses, wherein they shall eat it, — so that when the blood of the lamb is seen, the angel striking those houses of the Hebrews may pass by. St. Jerome in Isaiah LXVI: "This also the door posts of houses in Egypt were marked, when Egypt was struck, Israel alone remained unharmed." Note: "of the houses, wherein they shall eat it." For from this it appears that those who had joined themselves to another house and eaten the lamb in it, also spent the night in the same house. Such were almost all those Hebrews who dwelt in the houses of the Egyptians. Epiphanius relates, heresy 18, that the Egyptians, mindful of that day, were accustomed, when the vernal equinox entered, to take red ochre and smear all trees and houses.
12:8
8. And they shall eat the flesh that night roasted with fire, and unleavened bread with wild lettuce. — Note: This lamb represented a twofold benefit of deliverance, first, from the angel striking; second, from Egypt. Again in the eating of the lamb two things were represented to the Jews: first, hard servitude; second, the haste with which they departed. Note here first, that the lamb was to be eaten in the night: this night was the 15th day. Second, by flesh understand also the sinews, entrails, and whatever in the lamb was edible. Roasted with fire. — Note: This was the rite of the immolation of the lamb: first, the lamb was slaughtered; second, its blood was sprinkled on the posts; third, the skin removed, the entrails were washed; fourth, the whole lamb, not cut up, with head and feet was roasted. Wild lettuce, — In Hebrew מרורים al merorim, that is, with bitter things, namely any bitter herbs. But the Septuagint translates a certain species, namely πικρίδες, which is wild lettuce. God commanded these bitter lettuces to be used with the lamb, so that by them the Hebrews might remember, says Theodoret, the most bitter servitude in Egypt. Tropologically, the Lord commanded the bitter sayings of the commandments of Christ to be devoured with the Sacrament itself of the Lord's passion (says St. Ambrose, sermon On the Grain of Mustard). And St. Chrysostom, homily 30 in Genesis: "Now," he says, "the faithful both undertake fasting, and vigils, and sacred night-watches." And St. Bernard, sermon of the Wednesday of the week of penance: "All," he says, "Christians in this week cultivate piety; they exhibit modesty, they pursue humility. For who is so irreligious as not to be moved to compunction?"
12:9
9. You shall not eat of it raw, nor boiled in water, but roasted only with fire. — God forbids the lamb to be eaten raw: both because this is inhuman; and because raw meat is unhealthy; and lest afterwards while eating they should reject raw meat with disgust. Tropologically, raw flesh, says St. Gregory, homily 22 in the Gospel, is inconsiderate and irreverent consideration of divine goodness. Nor boiled in water, but roasted only with fire. — Both because meat is roasted more quickly than boiled: roasting therefore was a symbol of the haste of the Hebrews; and because roasting signified that the Hebrews in Egypt were in the heat as if roasted and scorched; and because roasted meat is of more solid nourishment. The allegorical and principal cause was that the roasted lamb might signify Christ roasted in the fire of love for us on the cross; for the lamb expanded in the form of the cross was roasted, says St. Justin Against Trypho. But Catholics, soberly and piously meditating on the mysteries of Christ, eat Christ roasted. Thus from St. Gregory Pererius. The head with the feet and entrails you shall eat. — God expresses this because the head, entrails and feet, as being bony and cartilaginous, we do not usually roast; in the lamb, however, God wished these to be roasted, both because the Hebrews in haste did not have time to boil them; and because it signified Christ, in whom these are especially roasted, namely the entrails in compassion, the feet with nails, and the head with the crown of thorns.
12:10
10. Neither shall there remain of it until morning: if any thing be left, you shall burn it with fire, — because you will depart in the greatest haste in the morning.
12:11
11. Thus therefore shall you eat it: You shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste. — All these things indicate haste, and are the marks of travellers girded for a long and laborious journey. Add to this: a shoe was a sign of freedom, as I said on Ephesians, chapter vi, verse 13. Now they are commanded to go shod, in the manner of free and noble persons. Note the Hebrew hypallage: you shall have shoes on your feet, that is, you shall have feet in shoes. Some add that the ancients formerly did not sit at table, but reclined. The Hebrews, however, here, because they are preparing not for rest, but for departure, are therefore commanded to put on shoes. Note: From the fact that it is said, "Holding staves in your hands," it appears that the Hebrews ate the lamb standing, and this Philo teaches expressly. The Apostle seems to have alluded to this, Ephesians, chapter vi, verse 14, when he says: "Stand therefore, having your loins girt about with truth, and having your feet shod with the preparation of the Gospel of peace." You will say, Matthew, chapter xxvi, verse 20, Christ celebrating the Passover is said to have reclined. Maldonatus responds there that to recline signifies to be at table, in any posture. But, because it is expressly said of Christ in John, chapter XIII: "He riseth from supper, and layeth aside his garments," hence it can more aptly be said that Christ stood at the supper of the lamb according to custom, but reclined at the common supper. Symbolically, Philo: Those who strive toward the summit of virtues, let them gird their loins, be clothed with shoes, and hold discipline as a staff in their hands. Tropologically, St. Gregory, homily 22 on the Gospel: Whoever wishes to eat the Christian Passover, let him gird his loins; let him have shoes on his feet; thirdly, let him hold a staff in his hand; fourthly, let him eat in haste. Hear also Blessed Algerus, book I On the Sacrament of the Altar, chapter xxii: "The Law gave in shoes caution, lest we be deceived by vices: in the staff, discipline; in the lettuces, compunction; in haste, the ardor of desire; in girded loins, continence and chastity." Finally, a shoe signifies continence, a girdle modesty, a staff hope, says the Nyssene in the Life of Moses: "Let a shoe defend from the thorns of sins; but the staff, by which we also repel the beasts of heretics and are sustained, is hope."
12:12
For the Passover is, that is, the passage of the Lord, and I will pass through the land of Egypt in that night, and I will strike every firstborn, — as if to say: You shall eat the lamb hastily, because this eating of the lamb signifies the swift passage of the Angel, so that he may strike the firstborn of Egypt. Note first: In Hebrew the Passover is pesach; the Syrians and Chaldeans translate it pischa, or pascha. Our translator renders it phase, because the final guttural chet in Hebrew pesach, since it is of more difficult pronunciation, is usually suppressed among the Greeks and Latins. Note second: Pesach, pascha and phase, signify passage, or more properly a leaping over; for the root פסח pasach means to leap over, as our Interpreter renders it, verse 23, and III Kings chapter xviii, verse 26. Whence also פסח pisseach is called lame, because he walks as if leaping. It is therefore called pascha, that is, a leaping over, because pascha signified that the Angel would leap over the houses of the Hebrews, leaving them untouched, and would leap into the houses of the Egyptians, killing their firstborn. You will say: Tertullian, in the book Against the Jews, seems to say that pascha is not a Hebrew name, but a Greek one; for he derives it from ἀπὸ τοῦ πάσχειν, that is, from suffering. I answer: The Fathers speak of this not literally, but mystically, and explain this passage symbolically: for they wish that this word pascha was not without God's counsel invented, which has an etymology in both Greek and Hebrew most consonant with the matter. Note third: There was a threefold passage here: first, of the destroying Angel; second, of the Hebrews from Egypt into Canaan; third, of the same through the Red Sea. I say that pascha first and proximately signifies the passage of the destroying Angel: for that is what is said here; yet mediately and finally it signifies the passage of the Hebrews from Egypt. Thus St. Jerome and Josephus here, book II. Note fourth: Phase or pascha properly signifies passage; hence secondly, it signifies metonymically the lamb immolated for this passage. Third, from this it was transferred to the paschal feast. Fourth, pascha signifies any victims whatsoever of sheep and cattle, which were immolated during those seven days, concerning which Numbers chapter XXVIII. Allegorically, the lamb is Christ, who passed from death to life, from earth to heaven, so that we might pass from sin to grace, from hell to heaven. Whence tropologically, phase, that is, passage, is celebrated by the soul, when it departs from the thoughts of Egypt, that is, from the striving of sin, as St. Augustine says in tract. 55 on John. "The Passover," says St. Ambrose, book I On Cain, chapter viii, "is a passage from passions to the exercises of virtue." And more clearly book I Hexaemeron, chapter viii: "The Passover of the Lord is celebrated every year, that is, the passage of souls from vices to virtue, from the passions of the flesh to the grace and sobriety of the mind, from the leaven of malice and wickedness to the truth and sincerity of regeneration." And St. Gregory, homily 10 on the Gospel: "From our region," he says, "we departed by being proud, disobedient, following visible things, tasting forbidden food: but to it we must return by weeping, obeying, despising visible things, and restraining the appetite of the flesh. By another way therefore we return to our region: because we who departed from the joys of paradise through delight, are recalled to these through lamentation." Hence fifth, Zwingli is refuted: If this proposition is true: "The lamb is the Passover," and in it the metonymy already mentioned must be admitted; therefore the same must be admitted in these words of Christ: "This is my body," so that the sense is: This is a figure of my body. But I answer first, that the antecedent is false; for the lamb is called pascha, that is, the paschal victim, properly, not metonymically. I answer second, by denying the consequence: for the lamb cannot properly be pascha, that is, passage, because passage and lamb are two things altogether disparate; but when I say: "This is my body," this and body are not disparate.
12:13
Vers. 13. 43. And the blood shall be unto you for a sign — This blood shall be unto you a sign and token of your salvation, that the destroying angel shall not strike you; not that the angel has need of this bodily sign: for he himself sees sufficiently of his own accord which are the houses of the Hebrews, which of the Egyptians; but because he wishes you to expect protection, custody and salvation by this sign, and this on account of the type of his lamb, who by his blood shall deliver you from the wrath to come and eternal death. By this rite therefore the Hebrews implicitly professed that they would be delivered from eternal death by the blood of the Messiah; whence also the doorposts with the lintel exhibited the type and form of the cross, as St. Cyprian teaches, book II of Testimonies against the Jews, chapter XXII. Thus Ezech. IX, the Angel is commanded to slay all except those who were marked with the sign Tau, which bore the figure of the cross. The Hebrews are therefore commanded here, not only in this first passover of their liberation and departure, but also in others to be celebrated yearly thereafter, to sprinkle the doorposts and lintel of their door with the blood of the lamb, that they may remember that they were once delivered from the destroying angel by a like sprinkling. And in all the days of Egypt I will execute judgments. — The Septuagint: I will execute vengeance. Hence it appears, says Cajetan, that Apis or Serapis, and all other images of gods in Egypt were cast down and broken on the night of the passover, either by an earthquake or by lightning, as St. Jerome asserts from the tradition of the Hebrews, to Fabiola, On the 42 Mansions, in the first. The Hebrews moreover relate that the idols of Egypt, being of stone, were then broken into dust; those of wood were rotted or reduced to ashes; those of metal were melted and liquefied.
12:15
Seven days shall you eat unleavened bread. — "Unleavened bread" is called bread without leaven: for ζύμη is leaven. Therefore "you shall eat unleavened bread," so that you may yearly recall the first unleavened bread of the passover, which you ate when departing from Egypt: for since on that night you had prepared dough for baking bread, on account of the haste you did not have time to leaven it, the Egyptians compelling you to depart immediately: whence Deut. XVI, 3, it is said: "Seven days thou shalt eat unleavened bread, the bread of affliction, because thou camest out of the land of Egypt in haste, that thou mayest remember the day of thy departure out of Egypt all the days of thy life." Whosoever shall eat leavened bread, his soul shall perish out of Israel. — "Shall perish," namely by the sentence of judges, if the matter be proved, as if to say: Let him be condemned to death by judges; if they neglect this, I God the avenger will punish him with death. Hence it is clear that it was capital for the Hebrews to eat leavened bread in the days of unleavened bread. Note here that the days of unleavened bread began with the passover. Hence it is clear that Christ, the most observant of the law, instituted the Eucharist in unleavened bread; for he instituted it after the supper of the lamb, in which the eating of unleavened bread began, which lasted for seven days. Rightly therefore, and following the example of Christ, the Latin Church prescribes to its members that they celebrate the Eucharist in unleavened bread. Tropologically, by unleavened bread, says Theodoret, is signified not only diligence and haste in departing, but also that they ought to retain no trace of Egyptian life: hence Christ says, Matt. XVI: "Beware of the leaven of the Pharisees."
12:16
16. The first day shall be holy and solemn, and the seventh day shall be venerable with the same solemnity: you shall do no work in them. — Hence it is clear that of the seven days of unleavened bread the first and last were more celebrated, and these alone were properly festal, and equally so; for they were not permitted to work, which was permitted on the other five intermediate days; whence the first day is called holy, that is, dedicated to the worship of God. It is also called solemn, this first day, because it was a feast on account of the public and solemn sacrifices which were made on that day, as is clear from Num. chapter XXVIII, verses 16 and seq.; whence also the Jews then used more elegant clothing and more sumptuous food.
12:17
Vers. 17. 47. You shall keep this day in your generations with an everlasting rite, — namely, so long as the rite, worship and religion of your generation and of the Jewish nation, that is Judaism, shall endure: for when it shall be abolished by another religion of Christ coming upon it, then also the rite of Passover shall be abolished. This rite therefore lasted for 1530 years; for so many years there are from the departure from Egypt to the passion of Christ, who fulfilled and abolished this rite and others of old. Whence St. Justin Against Trypho: "It is evident, he says, that the precept of the paschal lamb was temporary from the fact that God did not permit it to be immolated except in the place where His name is invoked," namely Jerusalem, where the temple was; "clearly because He knew that days were coming after the passion of Christ, when Jerusalem would be delivered to enemies, all sacrifices ceasing at the same time." Therefore the Armenian Christians err, who sacrifice a lamb, anoint the thresholds with its blood, burn the bones, keep the ashes with the blood for expiation, as St. Nicon relates, in the book On the Errors of the Armenians. And those Christians were superstitious, who, placing the flesh of the lamb at Passover near the altar, consecrated it with their own blessing, and on the day of Passover before other foods ate of the flesh of the lamb, as Walafrid Strabo relates, On Ecclesiastical Matters, chapter XVIII; for, as he himself says, our Passover is immolated, Christ: hence Paul wishes us to feast, not in old leaven, but in unleavened bread of sincerity and truth. Note: Josephus relates that the Hebrews departing from Egypt ate unleavened bread for 30 days; for so long the dough which they had taken with them lasted; when that failed God gave them manna from heaven; just as conversely the manna failed when the children of Israel entered Chanaan and ate of the fruits of the land, as is said in Joshua V. For God does not fail man in necessity, nor conversely is excessive or superfluous where there is no need.
12:20
20. In all your dwellings you shall eat unleavened bread. — Note on dwellings, which those constituted on the journey could not always have, and consequently neither eat unleavened bread. Thus Cajetan.
12:21
21. Take an animal. — In Hebrew, draw out a beast, namely from the fold; behold not only a lamb, but also a kid (for this in Hebrew is called seh, equally as a lamb) could be immolated in place of a lamb.
12:22
22. And dip a bunch of hyssop in the blood which is on the threshold. — The Septuagint, which is at the door. The lamb therefore ought, says St. Augustine, either to be killed near the door of the house, or rather its blood to be brought to the doorway. For hyssop was here in place of a sprinkler. The Hebrew סף saph means not only threshold, but also a basin: whence some with the Chaldean render it, with the blood which is in a vessel, or basin. Yet better does our translator render saph as threshold; for this is what it commonly means, from the root סוף soph, that is to finish. Let no one go out of the door until morning, — or certainly until it is certain that the smiting angel has passed: for Moses warned them of this, that they might beware of going out, lest they encounter this smiter; and so after the Egyptians testified to this smiting by him through their lamentation, immediately they themselves went out that same night, as is evident from verse 31, namely after midnight, before morning.
12:23
23. And the destroyer will not permit. — Hence some think this destroyer was an evil angel: for it is said, "will not permit," as if this angel wished also to kill the Hebrews, if God permitted. Whence Rupert: "Rightly is the smiting entrusted to an evil angel, after they refused to be corrected by Him Himself, and were invited to repentance by ten plagues by God." Yet it is equally probable, or more probable, that this plague was inflicted through good angels. Whence for "will not permit," in Hebrew it is "will not give," namely order or ordinance; will not ordain that he smite the Hebrews, but only the Egyptians.
12:26
26. What is this worship? — In Hebrew, what is this service? for what purpose, why do you celebrate this Passover?
12:29
Vers. 29. And it came to pass at midnight that the Lord struck every firstborn. — For midnight or the very blind silence terrifies, and therefore this punishment was more terrible; such will be also the coming of Christ to judgment, as I said in chapter XI, verse 5. Every firstborn, — that which was born first, even if it be an only child, even if it be of age; hence in one house several were sometimes slain, namely grandfather, father, son, wife, if all were firstborn: the same I say of servants and beasts. From the firstborn of Pharao. — Pharao is punished here in his son, but he himself was reserved for greater sorrow and vengeance, to be drowned with all his in the Red Sea. Even to the firstborn of the captive woman, — of the maidservant captive to the mill, as is evident from chapter XI, verse 5.
12:30
30. And Pharao rose up, etc., and calling Moses and Aaron in the night said: Arise, and go forth. — It is probable that Pharao himself, struck down by so great a slaughter and fearing worse things, rose up to go to Moses, whom finding resting quietly in his own house, he roused by calling and said: Arise, go forth; which the Hebrew words signify more clearly. 32. Bless me, — pray for me, as the Chaldean translator rendered it. Morally, learn here that hard and obstinate hearts are not broken and softened by blandishments, nor by threats, nor by scourges, but by death and dire calamities: just as adamant does not soften except by the blood of a goat, so Pharao was broken and bent by the slaughter of all the firstborn. Thus the proud Nabuchodonosor bowed his neck when he was changed into a beast. Thus Saul, prostrated to the ground, became Paul, and said: "Lord, what wilt thou have me to do?" Thus Mary Magdalen, possessed by seven demons, sought Christ the physician. Plutarch relates a remarkable example among the Gentiles, in the book On the Delayed Vengeance of the Deity, toward the end: Thespesius, he says, was a man of wicked and desperate life; concerning him an oracle was consulted, whether there was any hope of his amendment? It answered: "He will be better after he is dead." Shortly after, Thespesius, struck by a severe fall, lay lifeless: on the third day, coming to himself, he said that in this fall his soul was drawn from his body, and he saw and felt all other things, and therefore soon became entirely changed. So it came to pass: for he who before was impious, licentious, drunken, etc., by this fall and rapture became pious, chaste, sober, just, and a mirror of virtues. Thus a hard wedge is sought for a hard knot, and by sharp punishment the hardened habit of an evil mind is to be broken.
12:33
33. And the Egyptians urged the people to go forth out of the land speedily, — namely from fear struck by so great a slaughter of their own. Hence you may see the fables and calumnies of the Gentiles, such as those of Cornelius Tacitus, book V, and Trogus Pompeius, or rather Justin, book XXXVI, asserting that the Hebrews were driven out of Egypt by the Egyptians on account of scab and itching. Similar is what Manetho, Chaeremon and Lysimachus, Egyptian historians, relate according to Josephus, book I Against Apion, namely that Moses took away the idols of the Egyptians — when on the contrary Holy Scripture teaches us that all to a man were swallowed up in the Red Sea. Such is also that statement of Tacitus, that Jews are called as it were Idaeans; secondly, that Jews do not eat swine, because swine are equally as liable to scab as Jews; thirdly, that asses showed the way to the Jews going forth from Egypt. Such is that statement of Justin, that Joseph was a magician, and that his son was Moses. Whence you may see how hostile and unjust the Gentiles were toward the Jews, or ignorant and unskilled in Jewish matters.
12:34
34. The people therefore took unleavened dough, before it was leavened. — "Unleavened," and worked with great labor by hands or feet, namely a mass, or paste, as the Hebrew words presently have, because namely they did not have time to leaven and cook it, intending to cook it at the first opportunity. And binding it in their cloaks. — The Hebrew שמלה simlah properly signifies a covering, or garment, by which something is covered or wrapped. Thus these cloaks of the Hebrews appear to have been sheets, or linens; for the paste is usually wrapped in these.
12:36
Vers. 36. 36. And the Lord gave favour to the people in the sight of the Egyptians. — Therefore these goods were lent by the Egyptians to the Hebrews, not so much from fear, as because God gave them favour in the sight of the Egyptians. This favour, says Tostatus, was either a certain quality produced by God in the Hebrews, shining wonderfully in their face and whole body, which made the Hebrews lovable and gracious to the Egyptians. For this reason Plato admonished Xenocrates his disciple, who bore a sad and severe countenance, "that he should make sacrifice to the Graces." Or rather, "God gave favour," that is, God inclined the hearts of the Egyptians to a tender love of the Hebrews, so that the Hebrews seemed to the Egyptians not only worthy of compassion, but of love, honour, and indeed of every kind of benefit; whereby it came to pass that they willingly lent them their goods, nay, even offered them, says Cajetan, urging them to ask confidently for whatever they wished. That they would lend to them. — Therefore Josephus errs, who says these things were given as a gift by the Egyptians to the Hebrews; for Scripture says these things were not given, but lent, and that the Hebrews, appropriating these to themselves, despoiled Egypt. See here the mutability of riches, so that as it were lent they pass from one to another. Saladin with great labour had acquired the empire of Egypt and Syria: he, dying, ordered his tunic fixed to a lance to be carried through the camps, and to be proclaimed by a herald: "This one tunic alone remains to Saladin the prince from so many riches and empire." And they despoiled the Egyptians. — You will say: therefore the Hebrews committed spoil, that is, theft and robbery. I answer: Spoil, committed by the command of God, is just and holy. For God, commanding you to despoil someone, by this very act grants you right and dominion over his goods. Thus St. Augustine, Rupert, St. Thomas, Abulensis and others. Secondly, setting aside the command of God, the Hebrews could receive the goods of the Egyptians by spoil, both by the title of wages: for they had served them most laboriously; and by the title of just war: for the Egyptians were public enemies of the Hebrews. Whence Wisdom X, it is said: "God rendered to the just the reward of their labours." Tropologically, the Fathers and Catholic Doctors despoiled Egypt, when they transferred the wisdom and eloquence drawn from the Gentiles to illustrate the faith and Church of Christ. And indeed we see that all eloquence, knowledge, wisdom among the Gentiles, Turks, Saracens has failed, and has passed to the Christians, who alone now flourish throughout the whole world in every art, science, eloquence, discipline.
12:37
Vers. 37. 37. And the children of Israel departed from Ramesses to Socoth, about six hundred thousand footmen. — "They departed" with God as their guide, and He showing them the way by a pillar of cloud by day, and a pillar of fire by night, as is evident from the following chapter, verse 21. Note: The Hebrews, setting out from Egypt towards Chanaan, made 42 stations or mansions in the desert, concerning which St. Jerome wrote a treatise to Fabiola. The first mansion was in Ramesses: for thither from all Egypt the Hebrews gathered together to depart: whence aptly Ramesses in Hebrew signifies thunder of joy, says St. Jerome. For the Hebrews were filled with wonderful, new and unaccustomed joy there, because they now saw themselves escaped from the hard servitude of Egypt into freedom. "The price of liberty," says Justinian, "is incomparable." To Socoth. — The second mansion therefore was in Socoth, which was situated between the Red Sea and Egypt then cultivated. It was called Socoth, that is, tabernacles, because the Hebrews departing Egypt first pitched their tabernacles there, says St. Jerome to Fabiola. About six hundred thousand footmen. — "About," that is, more or less. Note: These six hundred thousand were armed footmen, or soldiers, namely those who had reached or exceeded the age of twenty years. There are not numbered here therefore little children and youths, nor women, nor the decrepit; by which reckoning the whole people of the Hebrews would have had fifteen hundred thousand men. Indeed the Hebrews hand down that there were eighteen hundred thousand, to which was added an innumerable multitude of Egyptians; so that many think that in all there departed six hundred thousand men, whom God all nourished with heavenly manna in the desert for 40 years. All these departed in one day not in confusion, but in order arranged by their companies, which verse 41 notes as a kind of miracle by Moses. Besides little ones. — The Septuagint, besides the baggage — not only inanimate, but also animate, namely little children and women, says St. Augustine, Questions XLVII. Vers. 39. Which they had brought sprinkled from Egypt long before. — "Long before," for it had been sprinkled more than a whole day, and not fermented. Nor any pottage. — Pottage is a relish, namely meat, fish, vegetables, and whatever is eaten with bread; for the ancients used pottage in place of bread.
12:40
40. Now the sojourning of the children of Israel, which they dwelt in Egypt, was four hundred and thirty years. — It is certain, and all Hebrew and Latin Doctors agree, except Eugubinus and Genebrardus, that the Hebrews did not dwell in Egypt for the whole 430 years. This is evident from the fact that when Jacob descended into Egypt with his own, Caath, the son of Levi, descended with him. But Caath lived only 133 years, whose son Amram lived only 137 years. Amram begat Moses in the 81st year of his age, who departed from Egypt. Now add these individual years, namely 133, 137, 81, you will not make up 430, but only 351. You will ask therefore, whence are these 430 years to be reckoned, and how are they to be computed? I say briefly with St. Augustine, Eusebius, Rupert, Abulensis, Cajetan, that these years are not to be reckoned from the descent of Jacob into Egypt, but from the 75th year of Abraham, in which year Abraham, called by God, began to depart from his house and his native land, namely Haran, to journey toward the land of Chanaan: for in this year he received those promises. This is evident first: for it is clear that the Hebrews from the descent of Jacob did not dwell 430 years in Egypt. Hence it follows that these 430 years must be reckoned from an earlier time, and this the Septuagint expressly indicate in this place, when they translate: "Now the sojourning of the children of Israel which they and their fathers dwelt in the land of Egypt and Chanaan, was 430 years." Secondly, because the Apostle in Galatians III says that the law was made not 430 years from Jacob, but from the calling of Abraham. Thirdly, because thus we shall most conveniently reckon this number. For Abraham was then 75 years old. From this to the birth of Isaac 25 years elapsed. From Isaac to the birth of Jacob are 60 years. Jacob descended into Egypt in the 130th year of his age. Now add 25, 60, 130, you will have 215 years, so that the same number, that is 215 from the entrance of Jacob, until the departure of the Hebrews from Egypt remain. To which join the former 215, you will have 430: which both Moses and the Apostle reckon. Note: The departure of the Hebrews from Egypt occurred in the year of the world 2454, from the flood in the year 797, from the birth of Abraham in the year 505, from the descent of Jacob into Egypt 215, from the death of Joseph 144, before the building of the temple of Solomon in the year 480, before Christ in the year 1496, before the Trojan war in the year 356.
12:41
41. On the same day, — on which 430 years before Abraham began to journey into Egypt. Thus some. Secondly and truly, "on the same day," namely of the Passover; unless you prefer to refer this to the whole army of the Hebrews, as if to say, All together, although they were so great in number, on the same day with ordered array departed from Egypt. Thus Abulensis. For this was in the manner of a miracle. Note: This day of the Passover, or the first of unleavened bread, on which the Hebrews departed from Egypt, was a Friday, God so disposing it, that it might fittingly signify the Friday on which Christ, our Passover, was sacrificed. That this is so is evident from the fact that on the thirty-first day from the departure it began to rain manna upon them: and that day was a Sunday. Now if the thirty-first day was a Sunday; therefore the first was a Friday. Whence it follows that the Hebrews first celebrated this their typical Passover on the day before, namely Thursday, just as Christ celebrated his Passover and the Eucharist on Thursday shortly before his death.
12:42
This is a night to be observed to the Lord, when he brought them out of the land of Egypt. — In Hebrew lel schimmurim, that is, a night of watches, that is, to be watched, which all ought to keep, that is to observe and celebrate. "When he brought them out," that is, when he caused them to be brought out, when namely he compelled Pharaoh through the plague of the firstborn to let the Hebrews go. For in the night messengers were sent to all the Hebrews that they should depart; and then they gathered their goods and prepared themselves for departure, so that at dawn they gathered at Ramesses. They departed therefore in the night in the beginning; but in the morning they truly completely departed, as is clearly said in Numbers, chapter 33, verse 3. Mystically, in this night was signified that Christ would transfer the people of God from the kingdom of night and darkness, that is of sin and death, into the kingdom of light and eternal life.
12:43
43. And the Lord said, — somewhat after the time of their departure. This is the religion, — this is the rite of the Passover: thus the Chaldean; or, as the Septuagint, this is the law of the Passover. Every stranger, — who is of another nation, who is not a Hebrew. The Chaldean here judaizes: for he translates, every son destroyed, that is, every Christian. For the Jews call destroyed those who are converted from Judaism to Christ. Shall not eat of it, — unless through circumcision he pass over into your colony and nation, and become a proselyte; for he could eat the Passover in this way, as is evident from verse 48. Note: Just as the Eucharist is not given except to the baptized, so no one ate the Passover unless circumcised; for the Passover was the primary Sacrament of the Jews, as the Eucharist is of Christians. Those who celebrated the Passover in the following year from their departure, Numbers chapter ix, all these had already been circumcised in Egypt beforehand. But then, wandering for 39 years in the desert, they did not celebrate the Passover, because all those born thereafter remained uncircumcised, until they came into Chanaan, and there in Galgal they were circumcised and ate the Passover, as is evident from Joshua chapter v. Except women; for these were not circumcised, and yet they ate the Passover with the men.
12:44
44. Every servant bought with money shall be circumcised, — that is, he ought to be circumcised, I command that he be circumcised, and thus let him eat of the lamb. For Scripture here distinguishes the servant from the stranger and the hired servant, and establishes that the servant shall eat of the lamb, but not the hired servant. Circumcision therefore for servants or slaves of the Hebrews was not free and arbitrary, as some wish, but commanded, and necessarily to be undergone — and that not only insofar as it was the cutting away of the foreskin, but also insofar as it was a Sacrament and profession of Judaism.
12:45
45. The stranger (a Gentile, a merchant, for example, a Chanaanite, who dwells among you) and the hired servant (a servant, or laborer, who hires out his work to you) shall not eat thereof, — unless they wish to be circumcised; for to these circumcision is free and arbitrary.
12:46
46. In one house shall it be eaten, neither shall you carry forth of the flesh thereof out of doors. — Hence it is evident that the lamb was sacrificed not in the temple, but in a house, both at this first time and afterwards. The lamb therefore ought to be wholly eaten in that house in which it was sacrificed and roasted; nor could any part of it be sent to those who were in other houses — and this as a sign that on that night when the angel passed through striking, no one went out of his house, as Scripture teaches. Allegorically moreover, to signify that the true lamb, namely Christ in the Eucharist, ought to be eaten in one Church, nor is it lawful for those who are outside the Church, or separated from it through schism or excommunication, to partake of this sacred synaxis. Thus St. Cyprian, On the Unity of the Church; Procopius, Rabanus, Rupertus. Neither shall you break a bone thereof. — Take at the letter bone, or bones of the lamb, not of Christ the Lord, as some wished; for the whole discourse here is literally about the lamb. You will say: John chapter xix, verse 36, of Christ crucified it is said: "For these things were done that the Scripture might be fulfilled: You shall not break a bone of him." I answer, this Scripture of Exodus is said to be fulfilled in Christ, not in the literal sense, but in the typical and allegorical sense. Where note: God commanded that in the lamb no bone be broken at the letter, so that by this the haste and the hastened passage of the angel might be signified. But the mystical cause was so that it might be signified that the most holy body of Christ the Lord would remain unbroken and whole in the passion, nor would the soldiers break his legs in the customary manner. For the tropological sense see St. Bernard, sermon On the skin, flesh and bones of the soul.
12:47
47. Shall do it, — that is, shall sacrifice it through its father of the family, and by the rite prescribed here shall eat it and celebrate it.
Allegorical Summary: The Lamb as a Type of Christ Allegorically, that I may embrace all things together in summary, the immolation of the lamb was a manifest type of Christ to be immolated on the cross, through whom we have been freed from the captivity of Pharaoh, that is, of the devil, and through his blood and cross (which signified the doorposts and lintels stained with the blood of the lamb) we escape the divine vengeance and are freed from the avenging angel; this is what the Apostle says in 1 Corinthians, chapter 5: "Christ our Pasch is immolated." For first, the lamb was immolated in the evening: because, long awaited, Christ was finally immolated in the consummation of the ages. Second, the whole multitude of the children of Israel immolates it: because all the Jews demanded of Pilate that Christ be crucified. Third, on the 14th day, when there is a full moon, the lamb is immolated: because Christ slain illuminated the whole Church. Fourth, Christ was as it were a lamb on account of purity, meekness, and patience more than lamb-like; whence Isaiah says, chapter 53: "As a lamb before his shearer shall be dumb, and shall not open his mouth." Fifth, he is male on account of strength; a yearling, because he was in the flower of his age; immaculate, on account of innocence. Sixth, Christ was also as it were a kid, because he was reckoned among the wicked, because he himself was a victim for sin, and because he took upon himself our sins. Seventh, we immolate and eat this lamb in the Eucharist. Whence St. Andrew answered the proconsul of Achaia: "I sacrifice to almighty God, who is one and true, every day, not the smoke of incense, nor the flesh of bellowing bulls; but an immaculate lamb, whose flesh after all the people of believers have eaten it, the lamb which has been sacrificed remains whole and alive." Eighth, the lamb's blood stains each doorpost, when the memory of Christ's passion is impressed upon the heart through faith and upon the mouth through profession: "for with the heart we believe unto justice, but with the mouth confession is made unto salvation." The lintel is also stained, when our heart is elevated to the hope of heavenly things through the merit of Christ's passion. Ninth, blood smeared on the doorposts frees from the destroyer: because all who are not saved by Christ's merits are condemned by eternal death. Tenth, his flesh is eaten at night: because we do not see Christ in the Eucharist, but resting in the darkness of faith we believe. Eleventh, they are not eaten raw or boiled, but roasted: he eats raw flesh who believes Christ to be merely a man; boiled in water, he who examines the mysteries by human reason; roasted, he who considers and embraces the fiery charity by which Christ was scorched for us. For Christ, as St. Thomas sings: Being born gave himself as companion, At table becoming food, Dying became the price, Reigning gives himself as reward. Twelfth, if anything remains until morning, it is burned in fire: because what we cannot understand of Christ's mysteries, we humbly reserve to the power of the Holy Spirit, as St. Gregory says, homily 22. Thirteenth, the whole lamb must be eaten: because the whole Christ with all things that the Church teaches concerning him must be believed. Fourteenth, only the Hebrews and the circumcised, that is, Christians and the baptized, eat of it. Fifteenth, the lamb must be eaten with unleavened bread and lettuce: thus the Eucharist must be received with purity of soul and sorrow for sins. Hear Ambrose in the prayer before Mass: "With how much contrition of heart and fountain of tears, with how much reverence and trembling, with how much chastity of body and purity of mind, that divine and heavenly mystery must be celebrated, O Lord God, where thy flesh is truly taken, where thy blood is truly drunk, where the lowest things are joined with the highest, the human with the divine, where the presence of holy angels is at hand, where thou art priest and sacrifice in a wonderful and ineffable manner? Who could worthily celebrate this mystery, unless thou, almighty God, hast made the offerer worthy?" Sixteenth, the head with the feet and entrails must be devoured: the head signifies Christ's divinity; the feet, his humanity; the entrails, the more secret mysteries: all of which we ought to devour, that is, to believe. "The sacrament of the most high God," says St. Bernard, "is to be received, not examined; to be venerated, not judged; obtained by faith, not innate; sanctioned by tradition, not invented." And sermon 20 in the Canticles: "Christ," he says, "can be touched; but by affection, not by hand; by desire, not by eye; by faith, not by the senses. You touch by the hand of faith, by the finger of desire, by the embrace of devotion; you touch by the eye of the mind." Seventeenth, the lamb is eaten in many houses: because in many Churches Christ is immolated and consumed. Eighteenth, it is not permitted to carry a portion of the lamb outside the house: because it is not permitted to give the Eucharist to infidels, schismatics and others who are outside the Church. Nineteenth, the bone is not broken: because the legs of Christ hanging on the cross were not to be broken, John xix, 36. Again, the bone, that is, the strength of the virtue of Christ, was not to be broken by the passion. Twentieth, he who eats the lamb, let him gird his loins: he who eats Christ in the Eucharist, let him restrain the lust of the flesh, says St. Gregory. Twenty-first, let him likewise hold a staff, as a traveller tending toward heaven: for the Eucharist is the viaticum of pilgrims and the dying. Thus of Ambrose does Paulinus relate, that he, about to die, received the Eucharist from Honoratus of Vercelli as a viaticum. Hear also St. Chrysostom, in the book On the Priesthood: "Someone," he says, "told me that those who are about to depart from this life, if they have been partakers of such mysteries with a pure conscience, will have the spirit breathed upon them, and by angels will be led straight from here to heaven." For this reason the Eucharist is called by the Fathers "the Medicine of Immortality," because by its virtue not only is the soul blessed, but also the body shall rise from death to glory. Twenty-second, let him be shod, so that through stones and thorns he may penetrate to heaven. Twenty-third, the lamb is eaten with haste: because in the Eucharist pleasure is not so much sought as nourishment and strength to hasten to the heavenly homeland. Twenty-fourth, the firstborn of the Egyptians, because they did not eat of the lamb, died: thus he who neglects the Eucharist will perish by eternal death. Whence Christ says, John vi: "Unless you eat the flesh of the Son of Man, and drink His blood, you shall not have life in you." Thus from St. Gregory, Bede and others, Abulensis, Question L, and Ribera, book V On the Temple, chapter IV.
Machine translation from the Latin, not reviewed.
12:1
v. 4 « Dixit quoque Dominus ad Moysen et Aaron iu terra Aegypti ». — At num haec Deus reapse dixit, postquam Moyses 11,9 genitorum interitum die, qui locum habuit 14^ mensis die. Dixit haec Dominus ante diem 10*" (v. 3), et probabilius aliquibus saltem ante diebus, cum debuerit tota gens de agendis die 10* instrui. Sed huc dictorum narrationem distulit auctor, cum priorum plagarum continuam voluerit texere narrationem (Bonfr.). Rem non ordine stricte historico h. l. referri, item produnt voces 2n terra Aegypti, 1. e. non extra Aemensium : primus erit in mensibus anni ». Verba v. 2 ad solos Moysen et Aaron diriguntur : enuntiant thesin, e qua lex v. 3 universo populo promulganda fluxit; sed thesis non aeque necessario atque ipsa lex omnibus erat tradenda. Videtur et alia ratio assignari posse, cur ad solos illos verba v. 2 dirigantur. 3,14 et 6,2-5 observabamus ea, quae Moysen non quidem solum sed intimius quam reliquos spectent, Deum naieppy €s na eeur nuoady [.NLL ] ü [Gea] "ttt ** Spe[eod9]gur SISUO]N nieppy 019 A'g "qsq NLL [CCEN] "ttt unnrepwonmeniqoj "5I nyequg L'L woez Aca ü J "*'' umrrenliqo,-. ornmnuev[ '[][ AQ]IqtI, 9i'o "usq acu " U''tungwenuv[- nquoeseq :0] nqy [Nc] ! [, cie] P dE umjsunsnyomn] 'G nueAIG $s'| quonieq :6/8 "(3 aud é [4CLI (ACUR] chr tr unu OTeW "e nipy [NA] D tu ipud P5 e TTE npudy 'g5 orneinq alloquio ad ipsum solum directo proloqui. Ergo, quod h. I. verba v. 2 Deus ad solos Moysen et Aaron proloquatur, videtur confirmare illud , quod aliunde abunde patet, agi h. l. de anno sacro. Res vero sacra ministrorum sacrorum curae erat committenda, non plebis. Ignorantur autem h. l. veteris ordinis sacerdotes.
Arg. — Lex primum decernit per domos tollendum esse agnum, ubi quid domus nomine veniat extremo v. 3 et v. ^, qualis agnus seligendus v. 5 definitur. Describit porro lex, quo ritu ille agnus sit immolandus et comedendus, ubi v. 9 sq. inculcat eum comedi oportere totum et assum, v. 11-13 monet comedendum esse festinanter ob duplicem Iahve transitum, a quo etiam festi nomen petatur. Cap. XII
12:3
v. 9 « Loquimini ad universum coetum filiorum Israel, et dicite eis : Decima die mensis huius tollat unusquisque agnum per familias et domos suas ». Hebr. : secundum domos patrum (cf. 6,14), agnum (seu capram, id enim utrumque nv designat; cf. v. 5) pro singulis domibus, non pro domo sua. Domus igitur hie seu patroecia per se latius patet, quam singulorum virorum familiae, quae saepe toti agno comedendo decenter vix sufficerent; est subdivisio tribus. Postmodum immundi Num. 9.10 sqq. prohibebantur, ne cum reliquis pascha celebrarent, et soli 35,23; Deut. 16,5 sq. 16) : sc. potuit in paucis quibusdam huius primi legibus mulieres epulo paschali interesse non :ubeantur, at Moysis edicto ne adessent esse prohibitas nullo argumento demonstratur. Leges vero immundorum cum nonnis) sez?ws a Moyse sint inculeatae, mirum non est hac prima de paschate lege eum illorum non statuisse exceptionem. Cum hae una vice epulum paschale rationem habuerit crediderim hac vice omnes ad illud esse admissos. Posterioribus temporibus lex haec arctioribus circumseribebatur limitibus : ita Ps. Jon. insistit numerandos esse solos « viros «, et quidem numero « decem », et tempore Jos. (cf. Bell. Iud. VII. 16) moris erat, ut convivae admitterentur non decem pauciores neque vinginti plures.
12:4
v. 4 « Szn autem minor est numerus , ut sufficere possit [ad vescendum] agnum , assumet vicinum suum , qui unctus est domui suae, tuxta numerum animarum, quae sufficere possunt ad esum agni ». cationi et explicationi legum erant omnino assueti. Dices, illas nostri textus explicationes potuisse ab aliquo adscribi legi iam conditae. Verum id pugnaret cum indole aliarum omnium in Ex. et Lev. legum. Non inseruntur explicationes, non adhibentur correctiones legibus, sed aut extremae legi appenduntur, aut distincta lege exprimuntur, quae nova quaedam statuens, hoc ipso sed non explicite, antiquiora aliqua abrogat. Textus vero . legis semper sacer manet atque intactus. Hebr. : Et si. domus mon su[ficit , ut sit de uno agno, sumat ipse domus pater ef vicinus eius, qui prozimus est domui eius, agnum pro numero animarum; wnumquenmque secundum manducare suum computabitis in. agnum. In hoc legali documento stilus illico apparet impeditior. Et primum v. 3 mabnav explicatur per AN n'25 nv, quo perspiciatur per domos non singulas familias sed patroecias designari. At fieri | poterat ac sane fiebat, ut patroecia quaedam unica constaret familia, eaque non ita numerosa : quare adiicitur .v. 4, ubi obiectum ad np» supplendum relinquitur e praecedente sententia. Adiicitur porro explanatio ad vocem *22W : vicinus non est ad libitum eligendus, sed "rà ON ann ubi *rY'à intellivendum est sicut v. 3 et ann significat non meram loci, sed simul sanguinis affinitatem (cf. Gen. 20,4; Is. 8,3) : ceterum, qui affines erant, eorum etiam domus vel tentoria iungebantur. Omnia plana erant, quoties familia vicini familiae propriae addita edendo agno praecise sufficiebat : sed quid faciendum, ubi duae simul sufnptae deprehenderentur esse numerosiores? Quaestioni respondet additum nWw21 np222. Ubi putabat Vat., exquirendum esse eum vicinum, cuius familia desideratum numerum accurate compleret . Verum ita quandoque ad eum deveniretur, qui vix dici posset "TY3 ON ap. Ergo melius Sylv. : « Non assumet quot voluerit, sed tot personas , quot sufficere possint ad esum agni. Personae autem ex illa domo residuae, si satis magno numero erant, debebant et ipsae agnum immolare; si nimis exiguo, alicui alteri domui seu familiae debebant iungi ». Dices, iam rem esse omnino claram. Sed superest periculum ne illud nV21 nD5»22 nimium prematur : convivarum siquidem numerus determinandus est non mere arithmetice, sed attendenda manducantium capacitas, sintne senes an iuvenes etc. Quare additur explanatio nwn oy 1o2n *92N "55 VN. In lege v. 3 statuta definierat v. & ambitum vocis domus : definit lam v. 5 ambitum vocis agnus.
12:5
v. 5 « Erit autem agnus absque macula », — quid maculae nomine veniat, disce Lev. 22,22 sqq. ; non est sermo de velleris colore (70s/.) — « masculus », — qui sexus perfectior (lans.); soli mares Lev. 1,3. 10 holocaustis adhibebantur (cf. Mal. 1,14; Ca/m.); hie agnus erat typus Christi — « anniculus ». Prohibebantur postmodum victimae non integros septem dies natae, Lev. 22,977. Tost. igitur eum declarat agnum anniculum, qui infra annum esset, vel certe annum non excessisset : verum, an anniculum dicemus unius mensis agnum? Aliunde neque potest admitti, qui multum excessisse annum, agnus. Ergo agnus circiter unius anni. Etiam secus ea victimarum aetas requirebatur (Lev. 1,10; 3,6; 22,27), sane quod tum carnes censerentur maturae, ideoque victima Deo dignior. « Fwrta. quem ritum] tolletis et hoedum ». Hebr. : de agnis et de hoedis sumetis illud ^v; quo haec vox uti 153 utramque animalium speciem designare probatur. Ergo non tum solum hoedus conceditur (Sylv.), quando agnus deficit. Illud e£ autem non esse copulativum sed disiunctivum (TÀeodoret.), tota Iudaeorum et ipsius Christi docet praxis, qui non duo simul animalia immola verunt. —. Designata accurate v. 5 victima, inde a v. 6 describitur ritus in ea observandus.
12:6
v. 6 « Et servabitis eum usque ad quartam decimam diem mensis huius ; immolabitque eum universa multitudo filiorum Israel ad vesperam ». Hebr. aman va enter duas vesperas; cf. Lev. 23,5; Num. 9,3. 5. 11 : pro quo Deut. 16,6 et Ios. 5,10 legitur 3*?v2. De sensu igitur expressionis omnino constat, solum de forma duali disputatur. Cf. similem expressionem zs, meridies (Gen. 43,16. 25 ; Deut. 98,29). Explicationes, quarum nulla est satis evidens, vide apud Di/Im. v. *. « Et sument de sanquine eius, ac ponent super utrumque postem et in superliminaribus domorum, in quibus comedent illum » — « et pernoctabunt » supplet Ps. Jon. demonstrans iis, qui in aliena domo v. 4 agnum manducassent, non tutum futurum fuisse in propriam domum somni capiendi causa reditum. Ergo in Aegypto tum Hebraei non tentoria incolebant, sed domos.
12:8
v. 8 « Et edent carnes nocte illa assas igni, et azymos panes cum lactucis agrestibus ». Panes azymi hic uti v. 3^. 39 symbolum sunt festinationis, qua exodus peracta est. Quam festinationem eiusque futurum effectum, ut soli panes azymi in primo paschate praesto essent futuri, Deus praevidit; azymos panes in eius festinationis memoriam decrevit epulo paschali in perpetuum esse adhibendos : hinc pluribus ante primum pascha diebus 12,8. 15 sqq. legem tulit de iis panibus ei epulo adhibendis. Nulla in his est contra v. 354. 39 contradictio. Erat imo specialis ratio, cur Deus, praevidens panes pro primo Phase praesto futuros nonnisi azymos, eorum esum lege praeseriberet, ne sc. Hebraei eos panes rati imperfectum quid sacroque epulo indignum, agnum comedentes pane omnino abstinerent. — 2132 utique sunt herbae quaedam amarae (cf. Thren. 3,15). Eas omnes unius generis fuisse, non est cur affirmemus. LXX transtulere zie2«;, quae sunt laetucae silvestres vel cichoria (cf. Di/Im.). Porro vox assas explicatur
12:9
v. 9 : « Non comedetis ex eo crudum quid », iam Gen. 9, sq. prohibitum, « nec coctum aqua, sed tantum assum igni ». Praeceptum est clarum et indubium, licet fortasse haud valeamus, singulorum penitus rationem explicare. Cur non permittebatur caro aqua cocta? Ob rationem forte practicam potius quam allegoricam , carnem citius assari quam coqui ($y/v.), totum vero istud epulum caro recens mactata assatur quam coquitur. Ineuleatur porro (v. 9 sq.), victimam eomedendam esse totam : « Caput cum pedibus etus et intestinis [vorabitis| ». à*y*2 designat crus infra genu, quod parum habet carnis. Sane non est (Cler.) supplendum verbum praecidendi, cum hoc minime exprimatur, neque holocaustorum (29,17; Lev. 1,8 sq. 12. s$q.; 8,20 sq.; 9,13 sq.) analogia convincat, quippe quod Phase sit sacrificium sui generis. Neque vero textus vetat illas partes praecidere (Dillm.), licet id Num. 9,12 vetetur : sed simpliciter iubet omnia comedi. Patet per se non comedendas praecipi eas partes, quae esui sint prorsus ineptae (Bonfr.).
12:10
v. 10 « Nec remanebit quidquam ez eo usque mane ». « Huius legis ratio erat instans iter, quod summo mane aut nocte adhue profunda aggressurl erant Israelitae, et quidem cum maxima festinatione, 1n qua facile contigisset residuas agni carnes, si quae superfuissent, indigne tractari vel ab ipsis Hebraeis festinantibus, vel ab Aegyptiis, vel etiam a bestiis » (Sylv.). « S? quid residuum fuerit, igne comburetis », « qui celerrimus et castissimus absumendae rei sacrae modus » (Jans.). Comburendum vero wsque mane, quod pertinet ad 14^" diem, non « in aurora diei 16^, quia non potest comburi die festo » (Ps. Jon.). Altera versus pars ostendit priorem intelligi oportuisse cum latitudine quadam : comburenda sc. erant non solum ossa et similia cum carne, quae forte per imprudentiam superfuerit (Bonfr.), sed quae superfuerit quomodovis, v. g. si convivarum numerus deprehenderetur insufficlens, si quis subito corriperetur morbo etc. Caro omnis erat comedenda aut, si quae superfuisset, comburenda. lam convivii ritus describitur, quem Ps. Jon. monet observandum fuisse « hoc tempore, non aliis generationibus ». Sc. gratuito a quibusdam supponitur lege sancitum fuisse, ut in paschatibus posterioribus celebrandis observarentur omnia et singula, quae in hoc primo pas- - ehate fuerant observanda. Nullibi secus iubentur homines manducare pascha baculos manibus tenentes; Christus et apostoli leguntur « diseubuisse », dum Hebraei in Aegypto certe non discubuerunt baculos manibus tenentes et calceamenta habentes in pedibus. Contextus clare prodit, eos manducasse pascha s/antes, idque tum Deum fieri voluisse.
12:11
V. 14 « Sic autem comedetis illum : Renes vestros accingetis, et calceamenta habebitis in pedibus , tenentes baculos in manibus , et comedetis festinanter ». Neque festinationem solum exprimit 152r, sed. fugam praecipitem, pavorem (cf. Is. 52,12). Cui singula consonant : vestes quippe orientales in conviviis demissas gerunt, in itinere succingunt; caleeamenta domum intrantes exuunt, itineraturi induunt (Bonfr.). Festinationis porro ratio assignatur : « est enim Phase [i. e. transitus] Domint ». noB v. 13.93 adhibetur de Deo praetereunte limina Hebraeorum, dum v. 12.13 eius per Aegyptum transitus verbo ^27 exprimitur : prior transitus directe, alter indirecte nomine Phase exprimitur. Ille igitur licet paternus Dei ultoris seu « gloriae domini saeculorum » (Ps. Jon.) transitus pavorem merito inspirabat et, cum transeuntem mox Hebraei in desertum iuberentur sequi, festinationem suggerebat. Qui transitus cum Deo ex Aegypto in desertum futurus erat « transitus de servitute in libertatem » (Ca?.). A transitu postmodum nomen PAase translatum est ad epulum et ad festum, quae eum transitum erant memoratura (Bonfr.). Sententia nT4*9 Nn n»5 explicatur v. 27 vocibus : « Victima Phase est Iahve » , estque omnino comparanda expressionibus Lev. 1-5 : Holocaustum est hoc, mincha est hoc. Ergo pronomen Nn refertur ad ritum , qui v. 1-11 describebatur et v. 12 sq. explicatur. Sed sensus certe non est : Comedetis festinanter, nam hoc significat transitum. Ratio festinationis non est in primo pascehate significatio transitus, sed ipse transitus. Inane ergo est quorumdam novatorum argumentum, verba « Hoc est corpus meum » idem sonare atque « Hoc significat corpus meum » pari ratione, atque verba « Hoc est trausitus Domini » idem sonent atque « Hoc significat transitum Domini». Adverte etiam, Phase evasisse nomen proprium epuli et festi, sed « Corpus meum » nunquam adhiberi consuevisse ut nomen proprium sacramenti. Cf. Ians. lam vocis Phase ratio explicatur.
12:12
v. 12 « Ef transibo per terram Aegypti nocte illa, percutiamque omne primogenitum 4n terra Aegypti ab homine usque ad pecus »; in gregibus etiam suis Aegyptii plectuntur; « et 2n cunctis diis Aegypti faciam tudicia » seu, quia in iis 1udielis utique rel comperientur dii, w/tiones (LXX). « Ego Dominus », « 1deo facere possum, quae dico » (Tost.). « Videtur esse species iuramenti: Tam vere hoc faciam, quam ego vere sum Dominus » (Drus. in : Critici Saeri). Imo hae formula non sola verba v. 12 confirmantur, sed tota lex v. 3-13. Coacte illud de diis (cf. Num. 33,4) explicat Kn., inter primogenita pecudum interimenda fore etiam eorum animalium aliqua, quibus eo praecise tempore Aegyptii cultum divinum redderent, v. g. bovem Apis. Norat Hier. (Ep. 78 ad Fabiolam ; M. 22. 701) Hebraeorum eommentum, « quod nocte, qua egressus est populus, omnia in Aegypto templa destructa sint sive motu terrae, sive actu fulminum ». Cf. Ps. Ion. Exstant sane templa aliqua exodo antiquiora, sed neque fulgurum neque terrae motus ullum vestigium. Queritur Dillm., « eam narrationis A partem, quae illa in deos iudicia narraverit atque descripserit, excidisse ». Prudentius Cai. : » Qualia fuerint. haec iudicia, non est scriptum », neque unquam sane fuit scriptum, neque ab A neque ab alio. Uti Deus Hebraeorum liberatione glorificabatur, ita dii plectuntur Aegyptiorum plagis, imprimis morte primogeniti Pharaonis, qui deorum soboles habebatur. Cf. T. Knabenbauer in Is. 19,1; cf. etiam Ier. 43,13; 46,25; Ez. 30,13.
12:13
eritis : et videbo sanguinem et transibo vos, nec erit in vobis plaga disperdens , quando percussero terram. Aegypti ». Dativus commodi est »obis : Hebraei hoe signo distinguuntur, Deus signo conspecto praeterit : non quasi Ipse signo indigeat, sed res anthropomorphice concipitur, ac simul typus statuitur sanguinis Christi (TAeodoret.). Cf. Gen. 9,16. j Arg. — v. 1^ festum quotannis celebrandum indicit , addita v. 15-17. octava imprimis azymorum usui sacra; repetitur v. 17 factum eo festo . commemorandum, ef rursus v. 18 sq. lex azymorum inculcatur. — Prior lex v. 3 edebatur ante diem decimam mensis, altera haec post quartam decimam (cf. ad v. 17) : cui proprium non praefigitur eloquium divinum (Locutus est Dominus), quia brevi post priorem legem tempore est edita, et de eadem re tractat. Lev. 23,5-8 alteram nostram legum supponit et complet.
12:14
v. 1 « Habebitis autem hunc diem in monumentum », uvquocovov (LXX); ergo quotannis recurrentem quotannis celebrabitis. Intelligitur dies 14^ Nisan, decurrens a vespera ad vesperam, cuius diel initio agni mactabantur (v. 6). « Et celebrabitis eam solemnem » seu festum « Domino ?n generationibus vestris cultu sempiterno ». Uti « dies aevi » Deut. 32,7 non indicant durationem praeteritam infinitam, ita neque « cultus aevi » h. l. necessario exprimit durationem infinitam futuram. Celebrare tenebuntur hoc festum sane tamdiu, quamdiu cultus eorum universus legitimus perseverabit. Festum Phase excipiunt dies septem azymorum commemorantes festinam ex Aegypto exodum; quorum primus (Lev. 23,6; Num. 28,17) est dies mensis 15*, ergo dies post celebratum Phase. Non prohibetur esus panis fermentati die paschatis, nisi in uno illo epulo sacro; certe non vetantur Hebraei eo die panem fermentatum habere domi.
12:15
v. 15 « Septem diebus »'festaum Phase immediate excipientibus « azyma. comedetis ». Quae lex non datur solum pro tempore occupatae terrae promissae (DBonfr.), sed pro toto deinceps tempore : etiam in deserto Num. 9 Phase observabatur et azyma adhibebantur. « /n die primo », quae h. I. expressio idem sonat atque « a die primo » (Bonfr.; cf. v. 19), « non erit fermentum in. domibus vestris », « ne fermentati panis suavitate allecti praeceptum violarent » (Bonfr.). Traditio iudaica hane legem, uti alias plures, postmodum exaggeravit, excludens fermentum « à media die, quae est ante primam festi » (Ps. [on.). « Quicunque comederit fermentatum , peribit anima illa » seu, ut recte Chal. explicat, homo ile « de Israel, a primo die usque ad diem septimum ». Quo non poena mortis (Ca:.) decernitur, sed delendus affirmatur de catalogo Israelitarum (Vat.; cf. quae diximus ad Gen. 17,1^).
12:16
v. 16 « Dies prima », l1. e. 15* mensis, « er?£ sancta atque solemnis, et dies septima eadem festivitate venerabilis ». Hebr. : Die prima convocatio sancta, et die septima convocatio sancta erit vobis. Eiusmodi convocatio sancta praeeipitur Lev. 23,3.7.8.24.297.35.36.37 pro festis; observabatur sane in stirpe electa iam ante Moysen, et fortasse aliis quibusdam diebus; eius ratio Num. 10,2.3.10 describitur, eratque ea conventus sacer ad cultum publicum peragendum. « N74! operis facietis àn. eis, exceptis his quae ad vescendum pertinent ». « Hinc patet, etsi dies hi festi, si attendamus sacrificia, populi ad templum conventus, solemniores exstiterint ipso die sabbati, ex alia tamen parte quoad opera servilia maiorem fuisse diei sabbati religionem, in quo nec cibos coquere nec ignem accendere licebat » (Bonfr.; et cf. 16,23 et 35,3).
12:17
v. 17 « Et observabitis azyma ». Sam. an'wyx anwv*; LXX solum amvz:. Pro mon item Sam. LXX mon — &yoNf». Secundum hane lectionem non ad praecipuam eorum dierum observationem, 1. e. ad azyma redit oratio, sed generali formula totus ritus modo propositus inculcatur. « [n eadem enim tpsa die educam » — Hebr. Sam. Chald. Syr. : eduzi, quae lectio est praeferenda; cf. quae dicebamus ante v. 14 — « exercitum vestrum de terra Aegypti ». « In idiomate hebraeo communiter consuevit multitudo virorum, sivepugnatorum sive non pugnatorum, vocari exercitus » (Tost.). « Et custodietis diem istum in generationibus vestris ritu perpetuo ». Festumazymorum cum Octava, similiter atque festa christiana, tamquam unicus concipitur dies, et quidem 15"* Nisan, anniversarius exodi. Porro lex de azymis tradita repetitur et in quibusdam accuratius definitur; e£ primum quoad tempus.
12:18
v. 18 « Primo mense, quarta decima die mensis ad vesperam comedetis azma usque ad. diem vigesimam primam eiusdem mensis ad. vesperam ». Hic dies Phase cum sequentibus septem diebus confunditur, quia revera quoad azyma ab illis haud distinguitur. v. 19 repetit v. 15, ne advenis quidem concessa exceptione : « Septem diebus fermentum non invenietur in domibus vestris. Qui comederit fermentatum, peribit anima eius de coetu Israel, tam de advenis quam de indigenis terrae ».
12:20
v. 20 « Omne fermentatum non comedetis :in cunctis habitaculis vestris edetis azyma ».
12:21
v. 21 mandatum immolandi Phase, quae vox rem exprimens lectori notam articulum habet (Dom.); victima autem exprimitur indeterminata voce 1x. Neque licet cum Ca/m. inferre dicta haec esse circà diem mensis 14?^, cum quia, ubi res compendio narrantur, temporis determinatio omitti potest, tum quia ea determinatio fortasse latet in voce obscura 12v v. 21. Novum affertur illud de adhibendo fasciculo hyssopi. Aut id a Deo dictum et v. 7 omissum Moyses h. 1l. supplevit, aut suarum partium esse duxit curare, ut Dei iussum decenter impleretur, ideoque propria auctoritate fasciculum illum adhibendum indixit. Item Dei v. 13 promissum vere interpretatus est v. 22 prohibitionem domo ea nocte excedendi. Sumpsit deinde ansam denuo inculecandi cum illiti sanguinis effectus (v. 23), tum obligationis festi perpetuo celebrandi (v. 94); et huic alteri monito adnexuit v. 25-27 novum quid, ubi quotannis in terra sancta festum hoc celebraturi essent, praeter ritum agni et azymorum debere parentes filiis explicare divina beneficia, a quibus illud festum ortum duxerit. Cum idipsum Moyses 13,3-16 pluribus explicet et quidem oratione, uti videtur, suo, non Ilahve nomine ad populum facta , defendi potest etiam h. l. Moysen mandatum hoc adiecisse propria auctoritate. Caiusmodi mandati propria auctoritate edendi ipsi erat indubium ius. v. 91 « Vocavit autem Moyses omnes seniores filiorum Israel ». Quaerit. Zost., an eos convenerit in terra Gessen an in urbe regia : neutrum textus affirmat, sed isti duo loci debuere proxime abesse inter se. « E dixit ad eos : Ite tollentes animal per famalias vestras, et immolate Phase. ». Hebr. Chald. : trahite et sumite, ubi Sam. copulam ignorat. Illud £rahite LXX vertit àxq102yzez Ad£eze , Syr. cum festinatione sumite. Sensus est satis clarus, licet vocis plenam rationem haud possimus reddere.
Arg. — Iam notabat 7ost. non fuse hie repeti v. 3 sqq., sed aliqua compendio repeti, alia reticeri, pauca de novo adiiei. Breviario repetitur
12:22
v. 22 « Fasciculumque hyssopi » — hyssopus officinalis (Linn.) — « £ingite in sanguine, qui est in limine », — seu verius in pelvi (Targ., Syr.; et cf. Zach. 19,2) — « et aspergite ex eo superliminare et utrumque postem ». v3iliniendi potius quam aspergendi sensum habet (Ca?.). Cum hyssopus frondes habeat tenues et scopae instar in unum collectas, dubitari potest, an ^72N significet talem ramum. an plures ramos in unum colligatos. « Nwllusque vestrum egrediatur ostium domus suae usque mane ». Rationem explicat
12:23
v. 23 et notant Tos/. aliique, pro hoc uno paschate solum hanc legem latam esse : Christus loco coenae paschalis egressus est noctu (Calm.). v. 233 « Transibit enim Dominus percutiens Aegyptios; cumque viderit sanguinem in superliminari et in. utroque poste, transcendet ostium domus , et non sinet percussorem ingredi domos vestras et laedere ». Ergo per angelum seu angelos occidit Deus (cf. v. 19 sq.) primogenitos(Ca?.). Frustra vero aliqui h. l. disquisiere, angeline intelligantur boni malive. Jam fusius v. 94-27 inculeatur illud, quod v. 1^ habebat. v. 9^ « Custodi » — reliqui custodite — « verbum istud legitimum tibi et filiis tuis usque in aeternum ».
12:25
v. 95 « Cumque introieritis terram , quam Dominus daturus est vobis, ut. pollicitus est, observabitis ceremonias istas », seu verius cultum. Sive ultimum incisum construas apodosin versus 25, sive v. 25 sq. construas prodosin et v. 27 apodosin, secundum sensum tam v. 25 quam v. 26 prodosis sunt versus 97, sicque eliminatur dubium 70s/., secundum v. 95 Hebraeos non fuisse obligatos observare pascha, quamdiu in deserto versabantur : omnino obligabantur (cf. Num. 9).
12:26
v. 96 « Et eum dixerint vobis filii vestri : Quae est ista religio? » v. 9'1 « dicetis eis : Victima transitus Domini est, quando transivit super domos filiorum Israel in. Aegypto, percutiens Aegyptios et domos nostras liberans. Incurvatusque populus » , l1. e. seniores (Tost.), « adoravit ». Si autem praeplacet (cf. 19,7 sq.) verba intelligere de assensu ab ipso populo praestito, quando seniores el verba Moysis retulere, neque id a textu dissonat, qui reapse concinnitatis gratia ab eiusmodi distinctius enuntiandis abstinet.
12:28
v. 28 « Et egressi filii Israel fecerunt , sicut praeceperat Dominus Moyst et Aa- TOR ». Arg. — Decimam plagam fuisse pestem coniiciunt plures. Manetho commemorat exitialem luem tempore primae dynastiae (Syncell. T. 101), aliam Hecataeus (Diod. Sic. 40) haud longe post, aliam Thucyd. 2,48, etc. Agitur utique h. 1l. de epidemia homines citissime interimente. Quandoque epidemia homines maxime robustos et sanos prae alis, quandoque mares prae feminis prosternit. Oxonii in Anglia 1195 febris scarlatina unica nocte omnes oppressit pueros eo ipso anno natos, nullam vero puellam. Ita Weóster.: A brief history of epidemic and pestilential deseases, London 1800, II. 257; apud Friedreich ^. 113. Quibus veri simile efficitur decimam, uti priores plagas, profectam esse ab eventu aliquo naturali ex iis, qui in Aegypto quandoque locum habebant. Non fuisse eventum mere naturalem, sed veri nominis portentum, praeter Moysis praedietionem ostendunt tot primogeniti una dimidia nocte per totam Aegyptum exstineti, servatis Hebraeorum primogenitis.
12:29
eius sedebat, usque ad primogenitum captivae, quae erat in carcere, et omne primogenitum iumentorum ». Pro ecus verte suo 7 opponitur Pharao captivae, summus infimae.
12:30
v. 30 « Surrezttque Pharao nocte, et omnes servi euis, cunctaque Aegyptus; et ortus est clamor magnus in Aegypto; neque entm erat domus, in qua non iaceret mortuus ». Poetice eum luctum exaggerat Sap. 18,6-19. Item Tost. monens maximum fuisse extensive, quia per omnes domos diffusum, intensive, quia de primogenitorum morte editus. Textus non affirmat, 1n singulis domibus fuisse aliquem primogenitum (£Es£.); an maximus natu filiorum qui esset superstes, primogeniti nomine includi queat, licet alius natu maior e vivis cessisset , non liquet; certe nomine primogenitorum non veniunt filiae ; ceterum in ultimo inciso aliqua hyperbole admitti potest (Bonfr.), neque soli primogeniti dicuntur esse mortui aut soli viri.
12:31
v. 31 « Vocatisque [Pharao | Moyse et Aaron nocte » , — non otiose h. 1l. (cf. v. 29. 30) haec una vox repetitur — « ait : Surgite et egredimini a populo meo, vos et filii Israel; ite, àmmolate Domino , sicut dicitis ». Offerte sacrificium, de quo locuti estis : cf. 3,18; 5,1 sqq.; 1,16; 8,1. 20. 25 sqq.; 9,1. 13; 10,3. 8 sqq. 2^ sqq.
12:32
v. 32 « Oves vestras et armenta. assumite, ut petieratis » , cf. 10,25 sq. « et abeuntes benedicite » etiam « mthi »; « orate pro me, ut non moriar » (Ps. Jon.). Gravem eum 10,28 sq.; 11,8 Dillm. deprehendit discordiam, ubi protestatus erat Pharao non iam se coram adspectum iri a Moyse , Moysesque idipsum confirmaverat : an ergo tam Pharao quam Moyses promissis non steterunt? Pharaonem rebus desperatis animum mutasse aut Moysen ea, quae nonnisi ob eandem Pharaonis mentem protestatus fuerat, retractasse, non ita mirum est. Sed planior se offert solutio. Sicut multoties in hae narratione dicitur Moyses locutus esse ad Pharaonem, cum tamen e 4,14 sqq. constet locutum esse non ipsum sed per Aaronem, ita 12,31 vocavit Pharao Moysen per nuntium et per eundem nuntium ei locutus est. Et nota, v. 31 Hebraeum ignorare vocem Pharao; ergo « vocavit aliquis », « ait aliquis ».
12:33
v. 33 « Urgebantque Aegyptii populum de terra exire velociter, dicentes : Omnes moriemur »; sive quod luem, quae primogenitos interemerat, latius grassaturam timerent; sive quod post caedem primogenitorum alia plaga superesse videretur nulla, praeter communem omnium caedem.
12:34
v. 34 « Tulit igttur populus conspersam. farinam, antequam fermentaretur, et ligans in palliis » mactras (cf. 8,3) « posuit super humeros suos ». v. 35 sq. « narrari factum prius » merito monet Ca. : etenim in una illa dimidia nocte deficiebat tempus.
12:35
v. 35 « PFeceruntque filii Israel, sicut praeceperat Moyses » (11,2), « et petierunt ab Aegyptiis vasa argentea, et aurea vestemque [plurimam] ». Petierant ab Aegyptiis, quibus permixti terram Gessen incolebant; ab incolis urbis regiae, quae prope aberat; non ab omnibus omnino Aegyptiis ad cataraetas usque.
12:36
v. 36 « Dominus autem dedit gratiam populo coram Aegyptüs , «wt eommodarent eis , et spoliaverunt Aegyptios ». Commemorat 7'os/. « errorem quorumdam Iudaeorum, qui dixerunt, quod Iudaei acceperant gratis dona et nullo modo poterant committere furtum ». Hic error veritas est. 5xv in hebraeo nunquam induit significationem commodandi, licet eam habeat in chaldaeo : ergo et exoraverunt eos. Neque £yensa» ( LXX) necessario derivatur a x/ycro., mutuo dare; seda yes», praebere. Item 53: non semper sonat zniustem privationem, uti neque spoliari neque cxoXAsóo , quae graeca vox de armis hosti devieto detrahendis adhibetur, quod iustum omnes aestimabant. Chald. vertit px, evacuare; Syr. vn, nudare. Ergo non sunt aecusandi Hebraei, quod ea mutuo acceperint, quae nunquam se restituturos esse DAS praescirent. Ubi primum proficiscuntur Hebraei, narratio, quod p. 2 monebamus etiam in Genesi observabamus (Comment. p. 28. 31 sq.), itineris stationes sequitur. Quarum prima hae pericope absolvitur. 12,37-42 aliquae profectionis circumstantiae supplentur; 12,43-51 adscribitur alia lex ante profectionem data, definiens quinam Phase celebrare aut debeant aut nequeant; cui 13,1-19 subnectitur alia rursum lex de primogenitis, ob eam sane rationem, quod ipsa profectionis die (v. 3 Sq.) ea lex fuerit a Deo edita ideoque ad eius diei acta pertineat. Mandatis, quae illico sunt exsecutioni mandanda, narrator saepe appendit monitum, mandatum a populo esse expletum : ita 16,24; Lev. 8,36; 24,23 etc. Eius generis clausulam habent etiam duae cap. 12 leges v. 28. 50. Praeterea narratio v. 29-41, quae inter illas leges intercedit, suam habet v. 41 clausulam, eadem die populum ex Aegypto egressum esse. Quae clausula post ipsius sequentis legis v. 50 propriam clausulam rursum v. 51 repetitur. Quem versum Masor. et à praecedentibus et a sequentibus distinguunt. Hinc sequitur, diem v. 51 eandem intelligi atque v. 41, neque legem v. 43-50 post diem v. 41 esse editam. Quid sibi velit v. 42, dicemus infra. Arg. — Supplentur circumstantiae aliquae nondum recensitae. Proficiscuntur die mensis 15^, « videntibus cunctis Aegyptiis et sepelientibus primogenitos, quos percusserat Dominus » (Num. 33,3 sq.). Numerus egressorum subiicitur v. 31 sq., acta aliqua in Socoth v. 39 recensentur, numerus annorum commorationis aegyptiacae v. 40 sq. adscribitur, denuo v. 42 obligatiofesti quotannis celebrandi inculeatur.
12:37
v. 975. « Profectique sunt filii Israel de Ramesse inm Socoth, sexcenta fere millia, peditum virorum, absque parvulis ». Sed voce xc intelligi universam familiam , censuere LXX Chald. Symm. De Ramesse et de Socoth, euius pagi caput erat Phithom, diximus ad 1,11. Gratis supponit Cal;n., Hebraeos omnes antea in Ramesse fuisse adunatos : sed Phase supponuntur singuli comedisse in suis domibus. Ergo verius Moyses cum iis, qui prope urbem regiam incoluerant, primo profectionis die in extremam regionis Gessen partem se contulit, inde mox cum hae , mulieres et liberos vectos esse iumentis et plaustris; quod etiam suadet analogia cum Gen. 31,17; 46,5. Virorum numerus adiecto fere agnoscitur tradi approximativus tantum (Tost.), monetque Cam. sat probabiliter, Moysen accuratum censum nondum instituisse. Ceterum de numero ipso dicendum erit ad Num.
12:38
1. v. 38 « Sed et vulgus promiscuum innumerabile » — reliqui multum — « ascendit cum eis, oves et armenta et animantia [d?verst generis| multa nimis ». Sed copulam ultimam ignorant Sam. Chald., ut una voce animantia resumantur duo nomina antea scripta oves et armenta, i. e. pecudes minores et maiores. Aliquos se Hebraeis Aegyptios iunxisse, disce e Lev. 24,10; Num. 11,^, fortasse quod unam e tot plagis procul patria sperarent salutem, aut aliis de causis; reliquias Pastorum (Hyksos) aliosve ex Aegypto inferiore Semitas suggerunt alii. Verum silente textu haud tutum est quidquam affirmare. Porro in pago Socoth una res acta est oblivioni nequaquam permittenda :
12:39
v. 39 « Cozxeruntque farinam , quam |dudum] de Aegipto » reliqua, magis occidentem spectante « [conspersam] tulerant, |et fecerunt| subcinerictios panes azymos; neque enim poterant fermentari, cogentibus extre Aegyptiis et nullam facere sinentibus moram; nec pulmenti quidquam |occurrerat| praeparare ». Prima vice ibi /ortas panis azymi coxerunt. Ad divinum 12,15 mandatum observandum hac prima vice eo etiam manducebantur Hebraei, quod aliter agere omnino non possent. | Cum commoratio aegyptiaca iam ad finem vergat, eius tota duratio describitur
12:40
v. &0 : « Hab?tatio autem filiorum Israel, qua manserunt in Aegypto, fuit quadringentorum triginta annorum ». v. M « Quibus expletis, eadem die egressus est omnis exercitus Domini de terra Aegypti ». Quaenam dies intelligitur (ef. Gen. 7,13; 17,23. 26)? Die immediate consequente completionem 430 annorum, inquit Caz. : at parum probabile est, ita accurate per 430 annos Hebraeos dies computasse. Tost. : omnes simul uno die; sed is non est expressionis sensus. Sa : « ipsa die, de qua supra », ipsa die 15* mensis primi (cf. Num. 33,3) de qua tot per hoc caput dicebantur. Et adverte, v. 17 iisdem plane verbis Deum id futurum promisisse , quod h. l. effectum pronuntiatur : « Eadem hae die educam exercitus vestros de terra Aegypti ». Abraham in Chanaanitide et Aegypto, commorationi. Non quaeritur, sitne lectio Sam. LXX genuina, quam spuriam esse legibus criticae efficitur : sed profectane sit e genuina traditione, Eandem traditionem habet Ps. Ion. numerans commorationis aegyptiacae hebdomadas annorum triginta, seu 210 annos. Sed, 'si rem accuratius inspexeris , invenies ab adventu Abrahae in Chanaanitiden anno mundi 2322 ad ingressum Iacob in Aegyptum (Gen. 12,4; 21,5; 25,26; 47,9) anno mundi 2537 fluxisse annos 215, seu hune ingressum dividere numerum 430 in duas partes aequales. Eandem traditionem videtur exprimere S. Paulus Gal. 3,17. Trahuntur hue a quibusdam anni 390 -- 40 — 430 apud Ez. 4,5 sq. : incerta lectio, neque constat prophetam de commoratione aegyptiaca cogitasse (cf. Knabenbauer). Contra annos 215 tantum commorationis aegyptiacae a quibusdam citantur ingentes numeri Hebraeorum, qui Num. | dicuntur cum Moyse Aezypto excessisse : sed de his numeris dicetur alibi. Pro illis 215 annis praeter testes laudatos facere videntur genealogiae : nam a Iuda ad Nahasson aequalem Moysis Ruth 4,18 sqq. numerantur generationes sex, a Iuda ad Bezeleel 1 Par. 2,5-20 generationes septem, a Ioseph ad Salphaad Num. 27,1 generationes sex, a Ioseph ad Iosue 1 Par. 7,22-27 generationes undecim (?). Infirmius tamen argumentum ideo, quod eas genealogias completas esse minime constet. At strenuam confirmationem illorum 215 annorum reperis Gen. 15,13, ubi posteri Abraham redituri ex Aegypto praenuntiantur « quarta generatione », postquam eo commigraverint. Iamvero, quamvis illis perantiquis temporibus liceat fortasse longiores triginta annis generationes assignare, at generationes saeculo longiores, ut sc. post 430 annos quarta generatio nondum effluxerit, adstrui nequeunt. E contra pro annis 215 sufficiunt generationes quatuor, quae singulae minus habeant sexaginta annis. Placet h. 1., quod etiam in Genesi (Comment. p. 359) faciebamus, subiicere annorum conspectum, non eo fine ut absolutam stabiliamus chronologiam, sed ut numerorum ins. textu descriptorum nexum demonstremus. Igitur, cum Abraham in Chas» naanitiden immigraverit a. m, 2322, dicendi erunt Aegypto egressi esse Hebraei a. m. 2752, natus esse Moyses a. m. 2672. Si porro Levi, tertius Liae filius, supponatur natus esse tertio nuptiarum Iacob anno 2495, restant ab eo anno ad natum Moysen anni 177. Quibus vitae annis genuerint Levi, Caath et Amram eum ignoremus, dividamus inter eos 177 illos annos, tribuentes singulis annos 59; parum enim refert, an uno alterove anno computus a vero aberret; et habebimus sequentem elenchum. Abraham Chanaanitiden ingreditur AVOID. ORE Nascitur Levi, anno circiter tertio post patris nuptias 2495 Iacob Aegyptum ingreditur 2931 Nascitur Caath, anno circiter 59 vitae Levi 2594 Nascitur Amram, anno circiter 59 vitae Caath 2613 Moritur Levi annos natus 137 (Ex. 6,16) 2632 Nascitur Moyses, anno circiter 59 vitae Amram (Ex. 7,7) 2612 Moritur Caath annos natus 133 (Ex. 6,18) 2687 Moritur Amram annos natus 137 (Ex. 6,20) 2750 Aegypto egrediuntur Hebraei, anno 80 vitae Moysis ide. Quarta igitur generatio his nominibus continetur : Levi, Caath, Amram, Moyses. De chronologia aegyptiaca vide quae p. 29 dicebamus. Sequentem versum Masor. Sam. ad praecedentia trahunt, et merito quidem, cum v. 43 novum ordiatur divinum eloquium. Tamen seribitur versus post narrationis clausulam v. ^1, utlimites etiam praecedentis narrationis quodammodo excedat. Non proponitur tamquam Dei aliquod eloquium, cum non habeat praefixa verba : Locutus est Dominus etc. Est igitur v. ^2 appendix aliqua ad v. 41, exclamatio narratoris non Dei sed suo nomine cum tripudio repetentis legem v. 1^, specialius etiam verba conformantis versui 12 (cf. v. 29 sqq.), ubi clades et liberatio nocti attribuuntur. v. A9 « Nox ista est observabilis Domini, quando eduzit eos de terra Aegypti; hanc observare debent omnes filii Israel in generationibus suis», ergo cultu perpetuo. Vertunt : Nox vigilarum haec fuit Iahve ad educendum eos de terra Aegypti : eadem debet esse pro Iahve nox vigiliarum cunctis filiis Israel in generationibus suis. Noz vigiliarum ea dicitur, qua quis, v. g. bellator, vigilias agit (Cat.) ad hostem opportuno tempore adoriendum. « Quibus verbis : significatur, Deum ea nocte vigilasse et Hebraeos custodisse ab angelo vastante, ut eos deinde ex Aegypto educeret » (Bonfr.). Hebraei vieissim vigilabunt pro Iahve, in eius honorem et cultum, quotannis nocte quintodecimae diei primi mensis coenam paschalem celebraturi sunt. p'Yov, inquit Dillm., est forma perantiqua, similiter atque n5 m'w5n, m'5»»n : omnino ita est, eaque forma ipsius sententiae venerandam antiquitatem demonstrat. At, idem obiicit,praeter omnem contextum noctis h. l. mentio habetur. Nox haec eadem est, quae v. 41 d?es audiebat, seu est eius diei nox. Locuturus auctor de vigiliis, non poterat scribere vigilias diei, nullam enim peculiarem laudem aut dignitatem habent vigiliae diurnae, sed debuit scribere vigilias noctis. Praeterea emphatica noctis mentio habebatur v. 29 sqq. Ceterum vigilandi significatio, quam fere praeferunt recentiores, pro radice yw non demonstratur, licet custodia persaepe sine vigiliis consistere nequeat; ea radice Moyses frequentissime exprimit mandatorum observantiam. Ergo cum LXX Vulg. Chald. Syr. melius vertes nox observanda. Mentionem paschatis v. 42 factam novum excipit de paschate decretum. Cuius duae sunt partes : v. 43-47 agit de iis, quibus non sit aut sit ius comedendi paschatis; v. 48sq. docet, quomodo, qui eo iure carerent, illud acquirere possent. |
12:43
v. 43 « Dizitque Dominus ad Moysen et Aaron : Haec est religio », — lex, npn : haec vox in inscriptione legis adhibita videtur denotare, uti vox nnLev. 6,9 etc. legem a Iahve recens editam — « Phase. Omnis alienigena non comedet ez eo »; omnis, « qui alienus erat a gente et religione iudaica » (Sy/v.). Quod Phase sc. cum foedere intime connecteretur, ii soli ad Phase erant admittendi, qui foederi suberant. Sed iam principium generale ad varios casus erat applicandum; hinc v. A: « Omnis autem servus emptitius circumcidetur et sic comedet ». Agitur de veri nominis servis, iis etiam qui bello captivi ducebantur (Tost.). &n erant cireumcidendi vel inviti? Censet Ca., potuisse adigi ad cireumcisionem , ut erat distinctivum familiae Abraham et divinitus que 5y/v. 1d edici, servo ut servo et familiari non fuisse ius comedendi Phase, sed debuisse primum, si comedere optaret, cireumcidi. De servis in domo heri natis nihil dieitur : ipsi, mox ub1 nascebantur, circumcidebantur etiam (Kn.).
Arg. — Statuitur v. 43, lex negativa, v. V1 lex positiva. Lex negativa v. M^ sq. explicatur quoad servos, inquilinos et mercenarios; firmatur v. h6 praecepto, ut epulum paschale /oftwm intra Hebraeorum domos peragatur. Nonne hanc legem oportuit edi non in Socoth post celebratum pascha, sed antequam illud celebraretur? Primo, ea lex quadamtenus iam continebatur in lege v, 3 sqq., ubi pascha describebatur esse res spectans « universum coetum filiorum Israel », peragenda in eorum familiis et domibus, minime vero in domibus Aegyptiorum. Quibus satis clare edicebatur, rem attingere solos Hebraeos. Secundo , Num. 9,10 sq. lege cavetur, ut qui statuto die a Phase celebrando legitime impedirentur, illud mense serius celebrarent. Nulla est ratio negzandi, in primo etiam Phase similem indulgentiam a Moyse esse concessam, cum quod aliqui potuerint die mensis decima quarta legitime impediri, tum quod plures in dies homines agmini Hebraeorum iungerentur. Perpende tertio, Israelitas non omnes cirea Moysen adunatos, sed per totam regionem Gessen fuisse dispersos; Moysen, licet seniores sedulo instruxerit, non tamen ubique praesentem adfuisse; seniores, licet in omnibus Moysi obtemperare studerent, in aliquibus tàmen, quod humanum est, defecisse; verba 12,28 generalia esse neque aliqua, fortasse plura, perperam aeta excludere. Recole sum- . mam eius noctis cum apud Hebraeos, tum maxime apud Aegyptios perturbationem : facile concedes, multa praeter legem ea nocte esse acta; ex illo 12,38 « vulgo promiscuo » plures in domos Hebraeorum sanguine agni defensas penetrasse, aut Hebraeos amicis quibusdam Aegyptiis aliquid sacrarum carnium tamquam certum imminentis ruinae palladium in domos submisisse. Rem Moyses rescivit et, ne abusus transiret in usum, ipsa sequenti luce inspirante Deo sermonem habuit ad populum de admittendis et excludendis. Quarto, gravissima ratio repetendae legis de admittendis v. 43-47 erat, ut ei annecteretur mandatum v. 48 sq., de quo vide infra. Àn Hebraei, qui in Aegypto mancipiorum loco fuerant, habebant « mercenarios » et « servos emptitios »? Adverte « servos emptitios » etiam recenseri Gen. 17,27 in lege circumcisionis, in qua notissima v. 48 totus fundatur. v. 48 sq. « indigena » opponitur « peregrino », sicut hebraeus non hebraeo: quid interesset inter indigenam et peregrinum, experti erant Hebraei cum in Chanaanitide tum in Aegypto. v. 45 duas peregrinorum classes distinguit, « inquilinos » et « mercenarios ». De his opportune sane agebat Moyses, quo tempore « vulgus promiscuum multum » (v. 38) Hebraeis adhaerebat. Hebraeos omnes vilia Pharaonis mancipia fuisse, gratis effinxerit quis. Cur non habuerint « servos » Hebraeorum sacerdotes (19,22. 24) aut illi plurimi Hebraei, qui dum alii angariis opprimerentur, greges (10,26) procurabant? Quae tum fuerit Hebraeorum conditio, non est a priori definiendum, sed ex ipso textu sacro : porro ex 12,44; 21,2 sqq. etc. infero, apud Hebraeos fuisse tum servos, numero fortasse non exiguo. |
12:45
v. 45 « Advena et mercenarius non edent ez eo ». Hi, ut plurimum, non permanenter inter Hebraeos versabantur; non erant uti servi urgendi et inducendi. Ceterum plura de illis v. 48 habet.
12:46
v. 46 « In una domo comedetur, nec efferetis de carnibus eius foras, nec os tlltus confringetis ». Cf. Num. 9,129; Io. 19,36. Unus agnus in unica semper domo comedatur; non mittatur pars de domo in domum, ubi facilius aliquid in manus profani hominis devenire poterat. Etiam, si ossa confringebantur, facilius aliqua eorum pars dis- faciet tllud », comedet pascha. Haec est propositio positiva correspondens negativae v. ^3. Arg. — Acquiritur circumcisione. Eodem porro iure quoad Phase celebrandum, et consequenter quoad reliqua omnia, fruitur advena ritu Hebraeorum circumcisus, sicut Hebraeus natus. Quis miretur, lahven continuo in Socoth tulisse hanc legem tempori tam convenientem , imo necessariam? Devinciebat sibi ea lege Moyses imprimis illud « vulgus promiscuum multum » non Hebraeorum, quibus viam ostendebat, ut aequalibus cum Hebraeis iuribus fruerentur; gentem reddebat magis unam sacris, iuribus, rebus omnibus. v. h8 « Quod st quis peregrinorum in vestram voluerit transire coloniam 1. e. eius familiae, « e£ func rite celebrabit eritque sicut indigena terrae. Si quis autem circumcisus non fuerit, non vescetur ez eo ». Sequens versus agit de peregrino, qui cireumeisionem subiit (Ca?.) , ideoque lam non est peregrinus; nam eandem non esse legem peregrino atque Hebraeo, definierat praecedens sententia. v. ^9 « Eadem lez erit indigenae et colono, qui peregrinatur apud vos », proxime quoad comedendum Phase, mediate quoad reliqua omnia. De duabus clausulis v. 50 sq. dicebamus p.
12:50
129. —
12:51
v. 50 « Feceruntque omnes filii Israel, sicut. praeceperat Dominus. Moysi. et Aaron », quoad admittendos ad pascha manducandum et, quando occasionem nacti sunt, quoad circumeidendos; v. 51 « et eadem die eduxit Dominus filios Israel de terra Aegypti per turmas suas ». Cf. 6,26.
12:1
Aaron (Heb. 'Ahărān, of uncertain etymology)
… devouring the rod of the soothsayers, and of the first three plagues: the waters of the Nile changed into blood, the invasion of frogs and of gnats (Ex. 7:10-8:19). An assiduous coadjutor of Moses, with him he received the orders of Yahweh (Ex. 9:8; 12:1, 28, 43, 50). The people associated them in trust as well as in murmurings and rebellions (Ex. 16:2). Ps. 76:21 regards them both as liberators of Israel.
Holy Week (Major Hebdomada, Hebdomada Sancta, Hebdomada Authentica)
… Then the readings begin at once; the first from Hosea (Hos 1-6 of Gallican origin), with the responsorial psalm of Habakkuk (Hab 3:1-3; the verse in medio duorum animalium is referred to Christ crucified between two thieves); the second from Exodus (Ex 12:1-11) alludes to the symbol and figure of Christ's sacrifice in the paschal lamb of the Hebrews. …
12:2
The paschal lamb (v. PASQUA), ordained by God at the exodus from Egypt (Ex. 12, 2-11; Num. 9, 2-14; Deut. 16, 1-7) preserved by its blood, with which the doors were smeared ("as a sign") (Ex. 12, 7. 13. 22 ff.; the whole house was thus consecrated as an altar), the …
12:3
… qorbān is used and the verb qārabh in the hiph'il form (hiqribh). Wis. 18:9, alluding to the paschal lamb, says that "the children of the good in secret offered sacrifice." The slaughtering of the victim was the duty of the fathers of families (Ex. 12:3-6); only when they were not pure did the Levites replace them in this (II Par. 30:17) (cf. also for the oblation of other victims, in which the slaughtering was an act not reserved …
Nisān (From Babylonian Nisannu)
… construction of the tabernacle was completed (Ex. 40:17); from the 1st to the 12th, the inauguration of the altar took place through the offering of sacrifices by the leaders of the 12 tribes (Num. 7). On the 14th of N. the paschal lamb was offered (Ex. 12:3-13). The feast of Passover (v.) lasted from the 15th to the 22nd of N.
… There was some sanctuary, where the oracle was consulted (Gen. 25:22) and to whose priest tithes were paid, as at Bethel (ibid. 28:22). A vestige of the ancient priestly function of the head of family remained in the immolation of the paschal lamb (v.) (Ex. 12:3-11. 21-27). It seems that true priests existed in Israel before the consecration of Aaron, since they appear at Sinai (Ex. 19:22-24; 24:4-5). The existence of a priestly class is already affirmed …
12:5
… Thus for the paschal lamb (cf. II Par. 35, 7): "Your lamb (seh) must be perfect (tāmīm)... take it from the lambs (hēbhāsīm) or from the goats" (Ex. 12, 5, the Vulgate iuxta quem ritum tolletis et haedum is inexact; cf. Deut. 14, 4).
12:6
… paschal lamb, already consumed the previous evening by Jesus and the Pharisees (cf. Jn. 18, 28). Other liturgical differences concerned the rites to be performed on the feast of atonement, the hour of the immolation of the paschal lamb, which according to Ex. 12, 6 and the S. had to be "between the two evenings," that is, after sunset, during twilight, while the Pharisees brought it forward to the 9th hour (about 3 p.m. today).
12:7
The paschal lamb (v. PASQUA), ordained by God at the exodus from Egypt (Ex. 12, 2-11; Num. 9, 2-14; Deut. 16, 1-7) preserved by its blood, with which the doors were smeared ("as a sign") (Ex. 12, 7. 13. 22 ff.; the whole house was thus consecrated as an altar), the families of Israel from the slaughter of the firstborn. …
12:8
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… leaven"; Heb. maṣṣāh, plur. maṣṣōth). - The Old Testament alludes to unleavened bread on the occasion of hasty flight (Gen. 19, 3; Ex. 12, 34; I Sam. 28, 24); this circumstance caused the use of unleavened bread in Israel's flight from Egypt (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In remembrance of this, the law of eating unleavened bread during the seven days of the solemnity was joined to the commemorative feast of the miraculous exodus …
12:9
… All then ate of the breads and the herbs, and only after this of the other festal victims (called haghigah, from the verb haghagh "to celebrate a feast") and of the paschal lamb: this had to be eaten entirely, as was prescribed in Ex. 12:9-10. A merry banquet then took place. …
12:10
… Only the circumcised could take part in the paschal banquet (Ex. 12:43-49). Those who were prevented by legal impurity had to celebrate the P. the following month (Num. 19:10-12). Nothing of the paschal lamb was to remain for the following day: every leftover had to be burned (Ex. 12:10). Not even a bone of it was to be broken (ibid. 12:46; Num. 9:12). During the banquet the father of the family had to explain to his household the meaning of the feast (Ex. 12:26-27; …
12:11
… The Apostles are standing with staff in hand according to the Mosaic prescription of Ex. 12:11: Missal of Paris (15th cent.) - Paris, Bibliothèque Mazarine, ms. 412, f. 5.
… "This day shall be for you a memorial, and you shall celebrate it as a feast for the Lord; as a perpetual statute, throughout your generations, you shall celebrate it" (Ex. 12:11-14).
… The sacrificial character also emerges from the expression pésah lê-Jahweh "passover sacred to J." (Ex. 12, 11, 48; Lev. 23, 5; Num. 9, 10, 14; Deut. 16, 1 ff.; II Par. 30, 1, 5; etc.), and from the rite of the blood poured by the priest at the foot of the altar of holocausts (Lev. …
12:15
… bread, which began on the 15th of nísán: "Seven days shall you eat unleavened bread; from the first day you shall put away leaven out of your houses, for whoever from the first to the seventh day eats anything leavened shall be cut off from Israel" (Ex. 12:15; 16-20; Lev. 23:4-8). They began to eat unleavened bread at the banquet of the lamb (ibid. 8). On the first and the seventh day holy assemblies were held and work was forbidden (ibid. …
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… bread in Israel's flight from Egypt (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In remembrance of this, the law of eating unleavened bread during the seven days of the solemnity was joined to the commemorative feast of the miraculous exodus (v. PASQUA) (Ex. 12, 15). Passover was called the "feast of unleavened bread" (Ex. 23, 15; 34, 18; Lk. 22, 1) or the "days of unleavened bread" (Mt. 26, 17; Lk. 22, 7; Acts 12, 3; 20, 6). Already …
12:17
a) Scripture. — In the Old Testament the Fathers found figures (for example, the paschal lamb: Ex. 12:17; Deut. 16; 17) and allusions (for example, Ps. 21:23: "adorabunt et manducabunt"; Is. 19:19: "in illa die erit altare Domini in medio terrae"; Dan. 3:39; 12:11) to the Eucharistic Sacrifice. …
12:20
… The first Christians used the norms of the Old Testament (Lev. 7, 15; 22, 30; Ex. 12, 20...). The Hosts not destined for viaticum were consumed during or after Mass; those for viaticum were renewed first every day, then every three days or more. …
12:22
Issop (Hebrew Ἔσοβή; Greek Ἄσωπος)
Hyssop is already mentioned in Ex. 12:22, where the Israelite doors in Egypt are spoken of as sprinkled with the blood of the lamb. …
12:23
… The lintel and the two doorposts of the door had to be smeared with the blood of the lamb (Ex. 12:23). It seems that this custom was not preserved: in Deut. 16, where the legislation on the P. is renewed, no mention is made of it, and it no longer had any reason to exist. …
… "A murderer from the beginning" (Io. 8:44), S. kills those whose master he is (cf. II Cor. 2:11); this death-dealing function of his, annulled by the Crucified One (Hebr. 2:14), is perhaps connected with that of the destroying angel (Ex. 12:23; II Sam. 24:16; II Reg. 19:35; Sap. 18:25; I Cor. 10:10 ff.). …
12:26
… lamb was to remain for the following day: every leftover had to be burned (Ex. 12:10). Not even a bone of it was to be broken (ibid. 12:46; Num. 9:12). During the banquet the father of the family had to explain to his household the meaning of the feast (Ex. 12:26-27; cf. 13:8, and Pesahim, X, 4-5).
12:27
The paschal lamb was a true sacrifice: it is called zébhah (Septuagint θωία; Ex. 12, 27; 23, 18; 34, 25) or qorbân (Num. 9, 7, 13) with the verb hiqrib, technical terms for expressing sacrifices. …
12:34
… This reserved bread (v. AFIQOMEN) is wrapped in a white cloth (Ex. 12:34). The 2nd cup is filled and a child asks four questions, with which he asks for the explanation of the historical remembrances to which the ceremonial refers. …
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
UNLEAVENED BREAD (ἀζημός, from à priv. and ζῆν, "without leaven"; Heb. maṣṣāh, plur. maṣṣōth). - The Old Testament alludes to unleavened bread on the occasion of hasty flight (Gen. 19, 3; Ex. 12, 34; I Sam. 28, 24); this circumstance caused the use of unleavened bread in Israel's flight from Egypt (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In remembrance of this, the law of eating …
12:40
born 1200 years before the foundation of the Temple, fixed at 968 B.C., that is, in 2168 B.C. (cf. Gen. 21, 5; 25, 26; 47, 9; Ex. 12, 40; I Kings 6, 1). The setting of the biblical narrative about A. finds correspondence and confirmation in the information we have about the contemporary Mesopotamian East.
… The sojourn in Egypt was, according to Ex. 12:40 (cf. Gen. 15:13; Acts 7:6: 400 years), 430 years; it therefore lasts, in the first theory, from the year 1878 to 1448, in the second, approximately from 1655 to 1225. Anyone who establishes …
12:41
… presupposes the concept that God was the invisible "captain" of the Israelite hosts in numerous wars, especially against the Philistines (cf. 1 Sam. 17:45; 2 Sam. 5:24). Even earlier it was customary to speak of the "armies of the Lord" (cf. Ex. 7:4; 12:41; Josh. 5:14).
12:43
… Only the circumcised could take part in the paschal banquet (Ex. 12:43-49). Those who were prevented by legal impurity had to celebrate the P. the following month (Num. 19:10-12). Nothing of the paschal lamb was to remain for the following day: every leftover …
12:44
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… for this reason called him "bridegroom of blood" (Ex. 4:25). The precept of circumcision was implicitly recalled by Moses in the institution of the Passover on the eve of the departure from Egypt, as a necessary condition for eating the paschal lamb (Ex. 12:44, 48), and then expressly in the Sinaitic legislation (Lev. 12:3; cf. Jn. 7:22).
12:46
On the sacrificial character of the immolation of the paschal lamb is founded the typology of the lamb itself (v.), pointed out by St. Paul (I Cor. 5:7). In the sacrifice of the Cross, which was not followed by the breaking of the legs, St. John saw fulfilled what had been prescribed (Ex. 12:46): "Nor shall you break a bone of it" (Io. 19:36).
… Then it was consumed roasted (stretched on two pieces of wood that formed a cross, without breaking its bones Ex. 12, 46; Num. 9, 12; cf. Io. 19,
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.