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
Liturgia 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.
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Passage in killing the firstborne of Aegypt, and not of Israel. S. Hiero. in Mat. 26.
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The idols of Aegypt were ouerthrowne, as Dagon was in Azotum. 1. Reg. 5. S. Hierom Epist. ad Fabiol. extradit. Hebr.
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Christ obseruing this precept, had no leuened bread at his last supper: and so instituted the Eucharist in vnleuened.
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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.
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Punishment conforme to their sinne, for persecuting Gods •i•st begotten sonne Israel. Exod. 4. v. 22. Theodor. q. 32. in Exod.
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lawful spoile by the warrant of God, Lord of al.
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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.
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Tertulliano † 220 d.C. 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 ,”
Origene † 254 d.C. 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.
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san Gregorio Taumaturgo † 270 d.C. 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.”
san Pietro I di Alessandria † 311 d.C. Fragments from the Writings of Peter 5.1
… For this first month, says he, “shall be unto you the beginning of months,”
sant'Atanasio di Alessandria † 373 d.C. 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
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san Tascio Cecilio Cipriano † 258 d.C. 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.”
sant'Efrem il Siro † 373 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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.” (
sant'Agostino d'Ippona † 430 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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,
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san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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, (
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Origene † 254 d.C. 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,
sant'Atanasio di Alessandria † 373 d.C. 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
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Tertulliano † 220 d.C. 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.
san Tascio Cecilio Cipriano † 258 d.C. 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.”
Eusebio di Cesarea † 339 d.C. 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
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sant'Atanasio di Alessandria † 373 d.C. 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
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Origene † 254 d.C. 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,”
Origene † 254 d.C. 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,
sant'Atanasio di Alessandria † 373 d.C. 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
san Girolamo † 420 d.C. 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.
san Girolamo † 420 d.C. 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,
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san Cirillo di Gerusalemme † 386 d.C. 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
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Origene † 254 d.C. 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,
san Tascio Cecilio Cipriano † 258 d.C. 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.”
sant'Atanasio di Alessandria † 373 d.C. 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
san Gregorio Nazianzeno † 389 d.C. 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.
sant'Ambrogio † 397 d.C. 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,
san Giovanni Crisostomo † 407 d.C. 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.
san Giovanni Crisostomo † 407 d.C. 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 (
san Girolamo † 420 d.C. 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.
san Girolamo † 420 d.C. 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;
sant'Agostino d'Ippona † 430 d.C. 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.
papa san Leone I Magno † 461 d.C. Sermons 72
For which reason the very feast which by us is named Pascha , among the Hebrews is called Phase , that is Pass-over
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Origene † 254 d.C. 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;”
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san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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,
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san Giovanni Crisostomo † 407 d.C. 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,”
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sant'Anatolio di Alessandria † 283 d.C. 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.”
san Gregorio Nazianzeno † 389 d.C. 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,
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Tertulliano † 220 d.C. 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,”
san Giovanni Crisostomo † 407 d.C. 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.”
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sant'Ippolito † 235 d.C. 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?
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sant'Anatolio di Alessandria † 283 d.C. 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,
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san Giustino † 165 d.C. Dialogue with Trypho 122
“You think that these words refer to the stranger
Sesto Giulio Africano † 240 d.C. 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 .
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san Girolamo † 420 d.C. 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
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san Gregorio Nazianzeno † 389 d.C. 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,
sant'Ambrogio † 397 d.C. 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;
san Girolamo † 420 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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:
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Origene † 254 d.C. 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
Origene † 254 d.C. 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
san Cirillo di Gerusalemme † 386 d.C. 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
san Girolamo † 420 d.C. 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;
sant'Agostino d'Ippona † 430 d.C. 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;
papa san Leone I Magno † 461 d.C. 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
san Giovanni Damasceno † 749 d.C. 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
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Origene † 254 d.C. 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,
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san Gregorio Nazianzeno † 389 d.C. 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,
sant'Ambrogio † 397 d.C. 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.
san Girolamo † 420 d.C. 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.
san Girolamo † 420 d.C. 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,
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san Dionigi di Alessandria † 265 d.C. 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.”
Eusebio di Cesarea † 339 d.C. 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.’
Teodoreto di Cirro † 458 d.C. 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.”
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Tertulliano † 220 d.C. 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;
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Archelao † fl. 278 d.C. 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;
sant'Agostino d'Ippona † 430 d.C. 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,
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san Gregorio Nazianzeno † 389 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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,
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san Giovanni Crisostomo † 407 d.C. 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
Tertulliano † 220 d.C. 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”
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sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
Teodoreto di Cirro † 458 d.C. 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
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Origene † 254 d.C. 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,
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
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Origene † 254 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 85
Ver. 36 . “A bone of Him shall not be broken.” (
san Girolamo † 420 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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:”
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sant'Atanasio di Alessandria † 373 d.C. 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
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Origene † 254 d.C. 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,
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Vers. 1. 1. Dixitque Dominus: — eodem mense primo, puta Nisan, id est martio, aliquot diebus ante exitum ex Ægypto et ante cædem primogenitorum; hæc enim contigit 15 die mensis, hic vero jubetur die decimo mensis ejusdem tollere agnum, 14 die immolandum. Ergo ante cædem, adeoque ante decimum diem hæc dicta sunt a Deo, et promulgata a Mose. Quare et ante ultimum Mosis cum Pharaone colloquium, de quo in fine cap. X. Est ergo hic hysteron proteron; voluit enim Moses omnium signorum et plagarum Ægypti historiam simul prius pertexere, ac deinde enarrare egressum Hebræorum ex Ægypto, cui præmittit ritum phase sive agni paschalis, qui egressus et liberationis fuit symbolum et tessera.
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Vers. 2. 2. Mensis iste, vobis principium mensium: primus erit in mensibus anni. — Hic mensis est Nisan, qui martio nostro respondet, vel partim martio, partim aprili. Josephus eum a Græcis Xanticum, ab Ægyptiis Pharmuti appellari asserit. Utebantur enim mensibus lunaribus Hebræi, puta, quos luna suo cursu describit; hic autem cursus lunæ non est peragrationis Zodiaci: hunc enim peragrat luna 27 diebus, nec illuminationis, nam hic peragitur 28 diebus; sed conjunctionis lunæ cum sole: numerando enim dies, qui ab una conjunctione lunæ cum sole interfluunt usque ad aliam conjunctionem, quando luna rursus relicta a sole apparere incipit, facitque neomeniam sive novilunium, qui primus mensis est dies, efficitur mensis lunaris, qui constat 29 diebus, et 12 insuper horis, quæ 12 horæ alternis mensibus junguntur, ut integer dies confletur. Hinc fit ut annus lunaris, constans duodecim lunationibus sive mensibus, habeat dies 354, sitque minor anno solari undecim diebus. Quare ut annum lunarem solari æquarent, nunc tertio, nunc secundo anno decimum tertium addebant mensem, geminando ultimum Adar, id est, februarium, quem proinde veadar, quasi secundum Adar vocabant, perinde ac annus ille vocabatur embolismalis sive excrescens. Ita Beda, lib. De Rat. temporum, cap. XLIII, et Abulensis, in XXIII Levit. Quæst. XIX. Vide Riberam, lib. V De Templo, cap. II. Unde Hebræorum hic est canon embolismi sive intercalationis: ter, ter, bis, ter, ter, ter, bis, q. d. Mensis intercalandus est anno tertio, et sexto, et octavo, et 11, et 14, et 17, et 19. Primus erit. — Ergo ante non fuerat primus; itaque ante phase, et ante hanc liberationem Hebræorum ex Ægypto, primus mensis erat Tisri, qui partim septembri, partim octobri nostro respondet, idque clare colligitur ex cap. XXIII, vers. 16, ubi loquens Dominus de festo Tabernaculorum, quod in mense septimo, puta Tisri, celebratur, ait: « Custodies solemnitatem quæ in exitu anni. » Ubi obiter nota: Athenienses inchoabant annum a solstitio æstivo, Asiani ab æquinoctio autumnali, Arabes et Damasceni ab æquinoctio verno. Post Numam vero Julius Cæsar redegit annum ad eum computum, quo jam utimur, ut scilicet inchoetur annus mox a solstitio hiberno, puta a januario. Cœpit ergo hic in exitu Hebræorum distingui annus vulgaris sive communis a sacro: vulgaris incipiebat a Tisri, sive septembri, serviebatque jubileo, ut patet Levitici XXV, vers. 9, 10; item contractibus et negotiis secularibus, ut docet Josephus, lib. I Antiq. IV. Sacer vero a Nisan, id est martio, ut incipiat, hic instituitur et præcipitur, idque in memoriam salutis acceptæ, et liberationis ex Ægypto. Scriptura autem semper utitur anno sacro, ut patet Zachar. VII, vers. 1; I Machab. IV, 52; Esther cap. III, vers. 7. Nota elogia mensis Nisan. Primum est, quod in Nisan celebratur Pascha, festum celeberrimum. Secundo, in Nisan Hebræi ingressi sunt terram promissionis. Tertio, in Nisan mundus creatus est. Quarto, in Nisan Christus conceptus est, passus est et resurrexit. Quinto, Nisan vocatur mensis novarum frugum. Audi S. Ambrosium, De Pascha myst. II: « Est, inquit, pascha in vere anni principium, primi mensis exordium, novella germinum reparatio, ac tetræ hiemis nocte discussa, primi veris restituta jucunditas. » Quæres, unde cognosci et discerni possit, quis sit primus mensis, sive Nisan, in quo celebrandum est pascha. Respondeo, mensis primus et paschalis est is, cujus 14 dies, sive plenilunium, incidit vel in ipsum æquinoctium vernum, vel primo post ipsum. Denique audi S. Ambrosium, epist. 83 ad Episcopos Emiliæ: « Si, inquit, inciderit decima quarta dies in diem Dominicam; quia neque die Dominica jejunare debemus, neque decima tertia luna die sabbati incidente, jejunium solvere: in alteram hebdomadam celebritas paschæ est differenda. » In mensibus anni. — Nota: Primus mensis Hebræorum est Nisan, qui congruit martio; secundus Jiar, qui cum aprili convenit; tertius Sivan, qui cum maio; quartus Tammus, qui cum junio; quintus Ab, qui cum julio; sextus Elul, qui cum augusto; septimus Tisri, qui cum septembri; octavus Marchesuan, qui cum octobri; nonus Kisleu vel Kasleu, qui cum novembri; decimus Tevet, qui cum decembri; undecimus Shebet, qui cum januario; duodecimus Adar, qui cum februario congruit. Nota, hæc nomina, Nisan, Jiar, Sivan et cætera, non esse Hebræa, sed Chaldæa, quæ Hebræi a Chaldæis acceperunt in captivitate Babylonica.
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Vers. 2. 3. Loquimini ad universum cœtum filiorum Israel. — Loquimini vos senioribus, ut ipsi sigillatim cuique e populo illud idem edicant; nam cœtum omnem Hebræorum congregari nunquam passus fuisset Pharao. Decima die mensis hujus tollat unusquisque agnum, — puta quatuor diebus ante agni immolationem, quæ fieri debebat 14 die. Jussit hoc Deus, primo, ut hisce quatuor diebus vitium, si quod esset in agno, se proderet. Secundo, quia ipsa decima quarta die toti ad exitum se comparantes Hebræi, non habuissent otium agnum conquirendi. Tertio, ut agni aspectu et voce monerentur comparare sese ad ejus sacrificium et epulum, simulque ad exitum ex Ægypto. « Quoties enim agnus balatum emittebat, toties quasi tubæ sonitus exituras castrorum acies excitabat, » ait Rupertus. Porro non tantum hoc primo egressus anno, sed deinceps singulis annis hoc decimo die comparari solere agnum hunc a Judæis, indicat Epiphanius, S. Chrysostomus in Catena, S. Thomas et Lyranus in Joan. XII. Unde et hac die decima, puta Dominica palmarum, Christus hoc agno figuratus, ingressus est Jerusalem cum ramis palmarum, immolandus post quartum diem, puta die Veneris. Tollat unusquisque, — paterfamilias, nisi tam exigua sit familia, ut alteri jungi debeat, eo quod non sufficiat ad totum agnum comedendum: nil enim ex agno relinqui poterat. Tradunt Rabbini, et Josephus lib. VII Belli, cap. XVII, non pauciores quam decem adhiberi solere ad esum unius agni. Unde ex agnis 256,500, in paschate immolatis tempore Cestii Præsidis, colligit Josephus tunc Hierosolymæ fuisse Judæorum tricesies centena et septuaginta millia. Agnum. — Hebræum שה seh significat pecudem tam ovinam quam caprinam, id est, tam hædum quam agnum; tam ergo hædus quam agnus poterat immolari, et esse phase, uti dicam vers. 5 et 21, idque ut significaret Christum, qui in se est agnus, sed nobis est hædus, quia nostra peccata in se luenda suscepit. Ita Rupertus. Quæres, cur agnum vel hædum potius quam vitulum aut porcam elegit Deus ad Phase? Dico ergo Deum elegisse agnum, quia is parvi erat pretii, et a qualibet etiam paupere familia emi poterat. Secundo, quia agnus est animal mundum et simplex. Tertio, quia agnus expressus erat typus Christi, qui in paschate quasi agnus mansuetus immolatus est pro nobis, Isaiæ LIII, 7; unde et Joannes Baptista, Joan. cap. 1: « Ecce, inquit, agnus Dei, ecce qui tollit peccata mundi. » Denique apposite immolarunt agnum in Nisan, cum sol est in ariete. Ita Burgensis. Per familias et domos. — In eadem enim domo poterant esse plures familiæ, quarum quælibet, si erat magna, suum habebat et comedebat agnum.
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Vers. 5. 5. Erit autem agnus absque macula, masculus, anniculus. — « Absque macula, » non coloris, sed deformitatis, claudicationis, scabiei, alteriusve vitii aut morbi; debet enim esse תמים tamim, id est integer, ut habent Hebræa; hoc enim est quod de victima qualibet dicitur Levit. XXII: « Omnis macula non erit in eo: si cœcum fuerit, si fractum, si cicatricem habens, si papulas, aut scabiem, aut impetiginem, non offeretis ea Domino. » Tropologice, victima Dei debet esse pura et innocens. « Nihil, inquit Lactantius, lib. VI Divin. Instit., sancta et singularis illa majestas aliud ab homine desiderat, quam solam innocentiam. » Pie S. Gregorius, lib. II Moral.: « Sic vixi, ait, ut accusatorem exterius non timerem: utinam sic vixissem, ut intra me ipsum accusatorem conscientiam non haberem! » Socrates, ad mortem damnatus, Apollodoro comploranti, dicentique: « Innocens morieris? » — « Quid, inquit, num me nocentem mori malles? » « Christus, inquit S. Cyprianus, suos oves nominat, ut innocentia Christiana ovibus æquetur. » Et S. Chrysostomus, hom. 6 in Matth.: « Sicut, inquit, in conspectu hominum gratiosa est facies pulchra, sic in oculis Dei speciosa est conscientia munda. » Et Titus Imperator: « Nemo, ait, me injuria aut contumelia afficere potest: quia nihil ago quod alios lædere possit. » Secundo, debet esse masculus, quia hic præstantior est femella; præstantiora autem Deo sunt immolanda. Rursum, quia est typus Christi Domini, qui masculus est ille invisus draconi, Apoc. XII. Tropologice, masculos animos, et mascula opera offerri sibi vult Deus. « Vir, inquit Cassiodorus in Psal. 1, vocatus a viribus est, qui nescit in adversis tolerando deficere. » Et S. Gregorius, lib. V Moralium: « Fortitudo, ait, non nisi in adversitate ostenditur. » Idem rursum: « Fortes, ait, facti sunt Sancti, carnem domant, virtutibus coruscant, spiritum roborant, terrena despiciunt, cœlestia appetunt; occidi possunt, flecti autem nequeunt. » Addit Moses masculum agno; licet enim agnus ab agna apud Grammaticos genere distinguatur, tamen apud Rhetores sæpe agnus non sexum, sed speciem animalis discriminat. Maxime quia Hebræum שה seh utrumque sexum significat. Tertio, hic agnus debet esse anniculus, hebr. filius anni. Exigit Deus agnum unius anni, quia, ut ait Nicetas, agni unius anni spatio in perfectam ætatem adolescunt. Symbolice, sicut sol per annum cursum suum absolvit, omnia progignit, et ad sui exordium redit: ita Christus, qui est sol justitiæ, sui semper similis, in se rediens, virtutum orbem progignit. Ita Nazianzenus. Tropologice, vult Deus nos a teneris sibi servire, sibique primam ætatem dicare. Audi Hugonem Victorinum, lib. III De Claustro animæ, cap. X: « In illa ætate quando flavescunt crines, caro nitescit eburnea — qui in hac ætate se domant et Deo sociant, præmium Joannis exspectant. » Et rursum: « Tales, ait, offerunt hostiam viventem, Deo placentem, immaculatam. » Nota: Judæi in paschate adhuc hoc nostro tempore vescuntur azymis, sed non immolant agnum, quia agnus secundum legem Deut. cap. XVI, vers. 2, immolari debet Hierosolymæ, ubi erat templum: jam autem Judæi et templo et Hierosolyma carent. Ubi adverte Judæos non servare ea cæremonialia, quæ jussit Deus in templo fieri. Alia vero quæ non sunt jussa fieri in templo, illa etiam hodie servant Judæi: talia sunt circumcisio, esus azymorum, jejunia, quies sabbati et aliorum festorum. Juxta quem ritum tolletis et hædum. — Si nimirum desit agnus, tunc loco agni tolletis hædum instar agni immaculatum, masculum, anniculum; neque enim jubet Deus ut agnum accipiant simul et hædum, sed vel agnum, vel hædum. Id patet ex Hebræo et ex Septuaginta. Ita Theodoretus, Rupertus, Hugo, Abulensis, Cajetanus, Lipomanus. Errant ergo primo, Hebræi nonnulli, qui in magnis familiis putant pro agno immolari potuisse vitulum. Errat secundo, Burgensis, qui negat pro agno immolari potuisse hædum. Errant tertio, alii, qui putarunt agnum a singulis familiis decima quarta die, hædum vero a toto populo decima quinta die debuisse immolari.
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Vers. 6. 6. Immolabitque eum universa multitudo filiorum Israel ad vesperam. — Ergo agnus fuit victima, ejusque immolatio fuit sacrificium, ut patet cap. XIII, vers. 5, et Num. cap. IX, vers. 7. Nota primo: « Immolabit, » scilicet decima quarta die: Judæi ergo ipsa decima quarta luna immolabant suum phase; Christiani vero post Concilium Nicænum non decima quarta luna, sed Dominica illam proxime sequente suum Pascha celebrant, in honorem resurrectionis Christi. « Pascha enim nostrum non passionis, sed lætitiæ est et resurrectionis, » ait S. Ambrosius, epist. 83. Nota secundo: Traditio fuit apud priscos Hebræos, Messiam eodem die illaturum plenam libertatem Hebræis, quo ipsi per phase liberati erant ex Ægypto. Allegorice Rupertus: Agnus immolatur in plenilunio, id est, Christus venit et immolatus est in plenitudine temporum, ad Galat. cap. IV, vers. 4. Secundo, agnus immolatus est post æquinoctium vernum, cum lux et dies crescunt. Tertio, « ipse mensis Nisan, id est, aprilis verna temperies, cum tellus reflorescit — nonne sensatum hominem docet, quatenus spiritualibus agni paschalis intersit epulis? » inquit Rupertus. Universa multitudo. — Hinc patet sacerdotes non immolasse hos agnos paschales in templo, sed quemque patremfamilias nomine totius familiæ, domi suæ agnum immolasse: hoc enim tempore necdum legales sacerdotes Aaronici erant instituti. Idque expresse docet Philo, lib. III De Vita Mosis, et Josephus. Dices: I Esdræ, cap. vi, vers. 20, dicuntur sacerdotes et Levitæ purificati, ad immolandum pascha. Respondeo: « Pascha » ibi sumitur pro omni sacrificio paschali; agnum vero paterfamilias immolabat. Ad vesperam, — ad solis occasum, ut dicitur Deuter. cap. xvi, vers. 6. Hebr. est, inter duas vesperas, Chald., inter duos soles. Quæres ergo, quod sit tempus « inter duas vesperas, » quo immolandus erat agnus? Primo, Lipomanus respondet tempus inter duas vesperas esse noctem. Secundo, Hebræi, Chaldæi, Lyranus et Abulensis: Prima vespera est declinatio solis a meridie; secunda, est ipse solis occasus. Tertio, Oleaster, Aben Esra et alii putant primam vesperam esse solis occasum, secundam esse initium noctis. Dico ergo primam vesperam esse, cum jam sol declinat ad occasum, secundam esse ipsum solis occasum; et hoc voluit Chaldeus, cum vertit, inter duos soles, scilicet declinantem et occidentem. Idem diserte docet Josephus, qui lib. VII De Bello Judaico, cap. xvii, docet Hebræos immolare solere paschales hostias ab hora nona usque ad undecimam. Duabus ergo horis circiter ante occasum solis immolabatur agnus et assabatur; post occasum vero nocte, cum jam inciperet decima quinta dies, comedebatur. Quæres secundo, an agnus immolari debuerit priore vespera decimæ quartæ diei, an posteriore? Aliqui neoterici senserunt agnum immolari debuisse priore vespera. Verum hæc sententia plane falsa est. Probatur primo, quia tò ad vesperam finem diei significat, non principium. Secundo, Num. XXXIII, 3, dicuntur Hebræi decima quinta die profecti. Tertio, ipse historiæ contextus hoc capite omnino convincit Hebræos eadem nocte qua comederunt agnum, fuisse egressos ex Ægypto. Quarto, Scriptura tantum numerat septem dies azymorum. Quinto, Christus Dominus decima quinta die in plenilunio passus est. Sexto, idem probari potest ex Pentecoste. Dico ergo hanc vesperam fuisse posteriorem decimæ quartæ lunæ, ita ut ritus hic agni fieret partim decima quarta, partim decima quinta die; immolatio enim agni fiebat decima quarta, comestio vero præcise fiebat decima quinta die. Ubi nota: Licet cœtera festa a vespera in vesperam celebrarentur, pascha tamen solum celebrabatur in fine, puta in vespera decimæ quartæ diei. Allegorice, vergente mundi vespere in consummatione sæculorum oblatus est Christus, ait Hesychius. Sicut Hebræi noctu agnum comederunt, sic et Christus Sacramentum corporis sui eadem nocte nobis manducandum dedit. Sicuti sequenti luce holocausta immolabantur, ita et Christus in cruce Deo Patri vivam hostiam se obtulit. Hinc Patres docent immolationem agni non minus exhibuisse typum sacrificii Eucharistici quam sacrificii crucis. Ita S. Leo, serm. 7 De Passione; Cyprianus, serm. De Cœna; Gregorius, hom. 22 in Evangelia. Anagogice S. Hieronymus, in Marci cap. xiv: « Vespera diei, ait, finem mundi indicat: circa undecimam namque horam venient novissimi, qui primi denarium vitæ æternæ accipient. »
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7. Et sument de sanguine ejus, ac ponent super utrumque postem, et in superliminaribus domorum, in quibus comedent illum, — ut viso hoc sanguine agni, angelus percutiens domos illas Hebræorum pertranseat. S. Hieronymus in Isaiæ LXVI: « Hoc et postes domorum in Ægypto signabantur, quando percunte Ægypto solus Israel mansit illæsus. » Nota: « domorum, in quibus comedent illum. » Hinc enim videtur, quod illi qui alteri domui se junxerant in eaque comederant agnum, in eadem quoque domo pernoctarint. Tales autem erant fere Hebræi illi, qui in domibus Ægyptiorum habitabant. Narrat Epiphanius, hæres. 18, Ægyptios memores illius diei, solitos esse intrante æquinoctio vernali, accipere rubricam, et illinere omnes arbores domosque.
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8. Et edent carnes nocte illa assas igni, et azymos panes cum lactucis agrestibus. — Nota: Agnus hic repræsentabat duplex beneficium liberationis, primo, ab angelo percutiente; secundo, ex Ægypto. Rursum in esu agni duo repræsentabantur Judæis: primo, dura servitus; secundo, festinatio qua egressi sunt. Nota hic primo, nocte comedendum fuisse agnum: hæc autem nox erat 15 diei. Secundo, per carnes accipe quoque nervos, viscera, et quidquid in agno erat comestibile. Assas igni. — Nota: Hic erat ritus immolationis agni: primo, jugulabatur agnus; secundo, sanguine ejus aspergebantur postes; tertio, detracta pelle intestina lavabantur; quarto, integer agnus, non dissectus, cum capite et pedibus torrebatur. Lactucis agrestibus, — Hebraice מרורים al merorim, id est, cum amaris, scilicet herbis quibuslibet amarulentis. Verum Septuaginta certam speciem vertunt, nimirum πικρίδες, quæ lactuca silvestris est. Jussit Deus has lactucas amaras cum agno adhiberi, ut per eas recordarentur Hebræi, inquit Theodoretus, amarissimæ in Ægypto servitutis. Tropologice, præcepit Dominus amaros mandatorum Christi sermones, cum ipso Sacramento Dominicæ passionis devorari (ait S. Ambrosius, serm. De Grano sinapis). Et S. Chrysostomus, hom. 30 in Genes.: « Nunc, ait, fideles et jejunium intendunt, et vigilias, et pernoctationes sacras. » Et S. Bernardus, serm. Feriæ quartæ hebdomadæ pænosæ: « Universi, inquit, Christiani hac septimana pietatem colunt; modestiam exhibent, humilitatem sectantur. Quis enim tam irreligiosus, qui non compungatur? »
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9. Non comedetis ex eo crudum quid, nec coctum aqua, sed assum tantum igni. — Vetat Deus crudum agnum comedi: tum quia hoc inhumanum est; tum quia cruda caro insalubris est; tum ne postea inter edendum carnem crudam fastidientes abjicerent. Tropologice, cruda caro, inquit S. Gregorius, hom. 22 in Evang., est inconsiderata et irreverens divinæ bonitatis consideratio. Nec coctum aqua, sed assum tantum igni. — Tum quia citius assantur carnes, quam lixantur: assatio ergo festinationis Hebræorum fuit symbolum; tum quia assatio significabat Hebræos in Ægypto in æstu fuisse quasi assos et tostos; tum quia assæ carnes solidioris sunt nutrimenti. Allegorica et potissima causa fuit, ut assus agnus significaret Christum amore nostri in cruce tostum; nam agnus in crucis formam expansus assabatur, inquit S. Justinus Contra Tryphonem. Catholici vero sobrie et pie mysteria Christi meditantes comedunt Christum assum. Ita ex S. Gregorio Pererius. Caput cum pedibus ejus et intestinis vorabitis. — Id exprimit Deus, quia caput, intestina et pedes, utpote ossea et cartilaginosa, vulgo assare non solemus; in agno vero hæc assari voluit Deus, tum quia Hebræi festini non habebant tempus ea lixandi; tum quia significabat Christum, in quo hæc maxime assa sunt, nimirum viscera compassione, pedes clavis, et caput spinea corona.
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10. Nec remanebit quidquam ex eo usque mane: si quid residuum fuerit, igne comburetis, — quia festini summo mane discedetis.
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11. Sic autem comedetis eum: Renes vestros accingetis, et calceamenta habebitis in pedibus, tenentes baculos in manibus, et comedetis festinanter. — Omnia hæc festinationem indicant, suntque viatorum ad iter longum et laboriosum accinctorum. Adde: calceus erat signum libertatis, uti dixi ad Ephes. cap. vi, vers. 13. Nunc jubentur calceati incedere, instar ingenuorum et liberorum. Nota hypallagen Hebræam, habebitis calceamenta in pedibus, id est, habebitis pedes in calceamentis. Addunt aliqui, veteres olim non assedisse mensæ, sed discubuisse. Hebræi vero hic, quia non ad quietem, sed ad exitum parantur, hinc calceare se jubentur. Nota: Ex eo quod dicitur: « Tenentes baculos in manibus, » videtur quod Hebræi stantes agnum comederint, idque diserte docet Philo. Huc sane allusisse videtur Apostolus, Ephes. cap. vi, vers. 14, cum ait: « State succincti lumbos vestros in veritate, et calceati pedes in præparatione Evangelii pacis. » Dices, Matth. cap. xxvi, vers. 20, Christus celebrans pascha discubuisse dicitur. Respondet Maldonatus ibidem, discumbere significat mensæ adesse, quovis situ. Verum, quia diserte de Christo dicitur Joannis cap. XIII: « Surgit a cœna, et ponit vestimenta sua, » hinc aptius dici potest, Christum de more stetisse in cœna agni, sed discubuisse in cœna communi. Symbolice Philo: Qui tendunt ad culmen virtutum, sint accincti lumbos, induti calceis, et disciplinam habeant quasi virgam in manibus. Tropologice S. Gregorius, hom. 22 in Evang.: Qui vult phase Christianum comedere, accingat renes; calceos habeat in pedibus; tertio, teneat baculum in manu; quarto, comedat festinanter. Audi quoque B. Algerum, lib. I De Sacramento altaris, cap. xxii: « Lex dedit in calceamentis cautelam, ne a vitiis fallamur: in baculo disciplinam; in lactucis compunctionem; in festinatione desiderii ardorem; in accinctis renibus continentiam et castitatem. » Denique calceus continentiam significat, cingulum modestiam, baculus spem, ait Nyssenus in Vita Mosis: « A spinis peccatorum calceus defendat; baculus vero, quo et feras hæreticorum repellimus, et sustentamur, spes est. »
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Est enim Phase, id est transitus Domini, et transibo per terram Ægypti nocte illa, percutiamque omne primogenitum, — q. d. Comedetis agnum festinanter, quia hic esus agni significat celerem transitum Angeli, ut percutiat primogenita Ægypti. Nota primo: Pro phase hebraice est pesach; Syri et Chaldæi vertunt pischa, vel pascha. Noster vertit phase, quia ultima gutturalis chet in Hebræo pesach, cum sit difficilioris pronuntiationis, apud Græcos et Latinos supprimi solet. Nota secundo: Pesach, pascha et phase, significat transitum, vel magis proprie transultum; radix enim פסח pasach significat transilire, uti vertit noster Interpres, vers. 23, et III Regum capit. xviii, vers. 26. Unde et פסח pisseach vocatur claudus, eo quod quasi saltitans incedat. Dicitur ergo pascha, id est transultus, quia pascha significabat, quod Angelus transiliret domos Hebræorum, eas intactas relinquendo, et insiliret in domos Ægyptiorum, eorum primogenita occidendo. Dices: Tertullianus, lib. Contra Judæos, videtur dicere pascha non esse Hebræum, sed Græcum nomen; illud enim ἀπὸ τοῦ πάσχειν, id est a patiendo, deducit. Respondeo: Patres hos non ad litteram, sed mystice loqui, et symbolice hunc locum explicare: volunt enim, non sine Dei consilio hanc vocem pascha inventam esse, quæ tam græce, quam hebraice etymologiam habet rei maxime consentaneam. Nota tertio: triplex hic fuit transitus: primo, Angeli vastatoris; secundo, Hebræorum ex Ægypto in Chanaan; tertio, eorumdem per mare Rubrum. Dico, pascha primo et proxime significare transitum Angeli vastatoris: id enim hic dicitur; mediate tamen et finaliter significare transitum Hebræorum ex Ægypto. Ita S. Hieronymus et Josephus hic, lib. II. Nota quarto: Phase vel pascha proprie significat transitum; inde secundo, significat metonymice agnum immolatum pro hoc transitu. Tertio, inde traductum est ad festum paschale. Quarto, pascha significat victimas quaslibet ovium et boum, quæ illis septem diebus immolabantur, de quibus Numer. cap. XXVIII. Allegorice, agnus est Christus, qui de morte transivit ad vitam, de terra in cœlum, ut nos a peccato ad gratiam, ab inferno ad cœlum transiremus. Unde tropologice, phase, id est transitum, celebrat anima, cum egreditur a cogitationibus Ægypti, id est a molimine peccati, inquit S. Augustinus tract. 55 in Joan. « Pascha, inquit S. Ambrosius, lib. I De Cain, cap. viii, transitus est a passionibus ad exercitia virtutis. » Et clarius lib. I Hexaemer., cap. viii: « Pascha Domini quotannis celebratur, hoc est animarum transitus a vitiis ad virtutem, a passionibus carnis ad gratiam sobrietatemque mentis, a malitiæ nequitiæque fermento ad veritatem et sinceritatem regenerationis. » Et S. Gregorius, hom. 10 in Evangel.: « A regione, inquit, nostra superbiendo, inobediendo, visibilia sequendo, cibum vetitum gustando discessimus: sed ad eam necesse est flendo, obediendo, visibilia contemnendo, atque appetitum carnis refrænando redeamus. Per aliam ergo viam ad regionem nostram regredimur: quoniam qui a paradisi gaudiis per delectationem recessimus, ad hæc per lamenta revocamur. » Hinc quinto, argutatur Zuinglius: Si hæc propositio est vera: « Agnus est Phase, » in eaque admittenda est metonymia jam dicta; ergo eadem admittenda est in hisce Christi verbis: « Hoc est corpus meum, » ut sensus sit: Hoc est figura corporis mei. Sed respondeo primo, antecedens esse falsum; agnus enim dicitur phase, id est hostia paschalis, proprie, non metonymice. Respondeo secundo, negando consequentiam: agnus enim non potest proprie esse phase, id est transitus, quia transitus et agnus sunt duæ res prorsus disparatæ; cum autem dico: « Hoc est corpus meum, » hoc et corpus non sunt disparata.
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Vers. 13. 43. Erit autem sanguis vobis in signum — Sanguis hic vobis vestræ salutis erit signum et tessera, quod non percutiet vos angelus vastator; non quod angelus hoc signo corporeo indigeat: ipse enim per se satis videt, quæ sint domus Hebræorum, quæ Ægyptiorum; sed quod vos hoc signo tutelam, custodiam et salutem exspectare velit, idque ob typum agni ejus, qui sanguine suo liberabit vos ab ira ventura et morte æterna. Per hunc ergo ritum implicite profitebantur Hebræi, ab æterna morte se liberatum iri per sanguinem Messiæ; unde et postes cum superliminari typum et formam crucis exhibebant, ut docet S. Cyprianus, lib. II Testim. contra Judæos, cap. XXII. Sic Ezech. IX, Angelus jubetur omnes occidere præter eos, qui signati erant signo Tau, quod figuram gerebat crucis. Jubentur ergo Hebræi hic, non tantum in primo hoc paschate suæ liberationis et exitus, sed et in aliis deinceps quotannis celebrandis postes et superliminare sui ostii sanguine agni aspergere, ut recordentur, quod jam olim simili aspersione liberati sint a vastante angelo. Et in cunctis diis Ægypti faciam judicia. — Septuaginta, faciam ultionem. Hinc videtur, ait Cajetanus, quod Apis sive Serapis, omniaque alia deorum simulacra in Ægypto nocte paschali dejecta et comminuta sint, vel terræ motu, vel fulminibus, uti ex traditione Hebræorum asserit S. Hieronymus ad Fabiol., De 42 Mansion., in prima. Tradunt insuper Hebræi, idola Ægypti lapidea fuisse tunc comminuta in pulverem; lignea esse putrefacta, vel in cinerem redacta; metallica vero esse resoluta et liquefacta.
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Septem diebus azyma comedetis. — « Azyma » vocantur panes sine fermento: ζύμη enim est fermentum. Ergo « comedetis azyma, » ut scilicet quotannis recolatis prima azyma paschæ, quæ comedistis exituri ex Ægypto: cum enim nocte illa pastam fecissetis ad panem coquendum, præ festinatione non habuistis tempus eam fermentandi, cogentibus Ægyptiis illico vos egredi: unde Deuter. XVI, 3, dicitur: « Septem diebus comedes azyma, afflictionis panem, quoniam in pavore egressus es de Ægypto, ut memineris diei egressionis tuæ de Ægypto, omnibus diebus vitæ tuæ. » Quicunque comederit fermentum, peribit anima illa de Israel. — « Peribit, » scilicet sententia judicum, si res constiterit, quasi dicat: Per judices condemnetur ad mortem; si illi id negligant, ego Deus vindex eum puniam morte. Hinc patet Hebræis fuisse capitale, comedere fermentum in diebus azymorum. Nota hic quod dies azymorum incepisse cum paschate. Hinc patet Christum legis observantissimum instituisse Eucharistiam in pane azymo; nam instituit eam post cœnam agni, in qua incipiebat esus azymorum, qui durabat per septem dies. Recte ergo, et ad exemplum Christi Ecclesia Latina præscribit suis ut Eucharistiam celebrent in pane azymo. Tropologice, per azyma, inquit Theodoretus, significatur non tantum diligentia et instantia proficiscendi, sed etiam quod nullum Ægyptiacæ vitæ vestigium tenere ipsos conveniebat: hinc dicit Christus, Matth. XVI: « Cavete a fermento Pharisæorum. »
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16. Dies prima erit sancta atque solemnis, et dies septima eadem festivitate venerabilis: nihil operis facietis in eis. — Hinc patet ex 7 diebus azymorum celebriores fuisse primum et ultimum, eosque solos proprie fuisse festos, idque æque; illis enim non licebat operari, quod aliis quinque intermediis diebus licebat; unde dies prima vocatur sancta, id est, cultui Dei dicata. Dicitur et prima hæc dies solemnis, quia festa erat ob publica et solemnia sacrificia, quæ illo die fiebant, ut patet Numer. cap. XXVIII, vers. 16 et seq.; unde et Judæi tunc veste elegantiore et cibo lautiore utebantur.
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Vers. 17. 47. Custodietis diem istum in generationes vestras ritu perpetuo, — quamdiu scilicet vestræ generationis et gentis Judaicæ ritus, cultus et religio, puta judaismus, perdurabit: cum enim ille ab alia Christi superveniente religione abolebitur, tunc et ritus phase abolebitur. Duravit ergo hic ritus per annos 1530; tot enim sunt ab exitu ex Ægypto usque ad passionem Christi, qui ritum hunc, aliosque veteres implevit et abolevit. Unde S. Justinus Contra Tryphonem: « Præceptum, inquit, agni paschalis fuisse temporaneum ex eo apparet, quod Deus non permiserit eum immolari, nisi in loco in quo invocatur nomen ejus, » puta Hierosolymæ, ubi erat templum; « nimirum quia scivit dies venturos post passionem Christi, quando Hierosolyma tradenda esset hostibus, cessantibus simul omnibus victimis. » Errant ergo Armeni Christiani, qui agnum sacrificant, ejus sanguine limina inungunt, ossa exurunt, cinerem cum sanguine servant ad expiationem, uti refert S. Nicon., lib. De Erroribus Armenorum. Superstitiosi erant et illi Christiani, qui agni carnes in paschate juxta altare ponentes, propria benedictione consecrabant, et in die paschæ ante alios cibos de agni carnibus comedebant, uti refert Walafridus Strabo, De Rebus Eccles., cap. XVIII; nam, ut ipse ait, pascha nostrum immolatus est Christus: hinc Paulus vult nos epulari, non in fermento veteri, sed in azymis sinceritatis et veritatis. Nota: Tradit Josephus Hebræos ex Ægypto exeuntes per 30 dies comedisse azyma; tamdiu enim pastam eorum, quam secum extulerant, durasse; qua deficiente Deum dedisse eis manna de cœlo; sicut vice versa defecit manna, cum filii Israel ingressi Chanaan comederunt de frugibus terræ, ut dicitur Josue V. Deus enim non deest homini in necessitate, nec vicissim superest aut superfluit, ubi non est opus.
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20. In cunctis habitaculis vestris edetis azyma. — Nota to habitaculis, quæ in itinere constituti non poterant semper habere, ac consequenter nec edere azyma. Ita Cajetanus.
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21. Tollite animal. — Hebraice, extrahite pecudem, scilicet ex ovili; ecce non solus agnus, sed et hædus (hic enim hebraice vocatur seh, æque ut agnus) immolari poterat loco agni.
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22. Fasciculumque hyssopi tingite in sanguine qui est in limine. — Septuaginta, qui est ad januam. Debebat ergo agnus, ait S. Augustinus, vel occidi juxta januam domus, vel potius ad ostium deferri ejus sanguis. Hyssopus enim erat hic loco aspergilli. Hebræum סף saph non tantum limen, sed et pelvim significat: unde aliqui cum Chaldæo vertunt, cum sanguine, qui est in vase, vel pelvi. Melius tamen Noster saph vertit limen; hoc enim communiter significat, a radice סוף soph, id est finire. Nullus egrediatur usque mane, — vel certe donec constet angelum percussorem transisse: monuit enim hoc Moses, ut caverent egredi, ne in percussorem hunc inciderent; itaque postquam Ægyptii percussionem hanc ab eo factam sua comploratione testati sunt, mox ipsi eadem nocte egressi sunt, ut patet vers. 31, scilicet post mediam noctem, ante mane.
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23. Et non sinet percussorem. — Hinc putant aliqui hunc percussorem angelum fuisse malum: dicitur enim, « non sinet » Deus, quasi angelus hic vellet etiam Hebræos occidere, si Deus sineret. Unde Rupertus: « Recte percussori traduntur angelo malo, postquam subjici noluerunt per semetipsum corripienti, et decem plagis ad pœnitentiam invitanti Deo. » Verum æque probabile, vel probabilius est hanc plagam per angelos bonos inflictam fuisse. Unde pro non sinet, hebraice est non dabit, scilicet ordinem vel ordinationem; non ordinabit ut percutiat Hebræos, sed tantum Ægyptios.
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26. Quæ est ista religio? — Hebraice, quis est iste cultus? ad quid, quare celebratis pascha hoc?
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Vers. 29. Factum est autem in noctis medio, percussit Dominus omne primogenitum. — Media enim nocte vel ipsa cæca silentia terrent, eo ergo terribilior fuit hæc pœna; talis erit et adventus Christi ad judicium, uti dixi cap. XI, vers. 5. Omne primogenitum, — quod primo natum est, etiamsi sit unigenitum, etiamsi annosum; hinc in una domo plures subinde cæsi sunt, puta avus, pater, filius, uxor, si omnes erant primogeniti: idem dico de servis et jumentis. A primogenito Pharaonis. — Punitur hic in filio Pharao, sed ipse majori dolori et vindictæ servabatur, mergendus cum suis omnibus in mari Rubro. Usque ad primogenitum captivæ, — ancillæ captivæ ad pistrinum damnatæ, ut patet cap. XI, vers. 5.
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30. Surrexitque Pharao, etc., vocatisque Moyse et Aaron nocte ait: Surgite, et egredimini. — Verisimile est ipsummet Pharaonem tanta strage perculsum, timentemque pejora surrexisse, ut Mosen adiret, quem suaviter quiescentem domi suæ inveniens vocando excitarit, dixeritque: Surgite, egredimini; id clarius significant Hebræa. 32. Benedicite mihi, — orate pro me, ut vertit Chaldæus. Moraliter, disce hic dura et obstinata corda non blanditiis, non minis, non flagellis, sed morte, dirisque cladibus frangi et molliri: sicut adamas non mollescit nisi hircino sanguine, ita strage primogenitorum omnium fractus et flexus est Pharao. Ita superbus Nabuchodonosor cervices demisit, cum mutatus est in bestiam. Ita Saulus prostratus in terram factus est Paulus, dixitque: « Domine, quid me vis facere? » Ita Magdalena possessa a dæmonibus septem, Christum medicum requisivit. Mirum apud Gentiles exemplum narrat Plutarchus, libro De sera numinis vindicta, sub finem: Thespesius, inquit, homo fuit sceleratæ et deploratæ vitæ; de eo consultum oraculum, num quæ emendationis ejus foret spes? respondit: « Melior erit postquam fuerit mortuus. » Paulo post Thespesius gravi lapsu collisus, exanimis jacuit: tertio die ad se rediens, dixit, in casu hoc animam suam eductam e corpore, alia omnia vidisse et sensisse, ideoque mox totam aliam esse factam. Ita factum est: qui enim antea erat impius, libidinosus, ebriosus, etc., hoc casu et raptu factus est pius, castus, sobrius, justus, speculumque virtutum. Ita duro nodo durus quærendus est cuneus, acrique supplicio frangenda est malæ mentis obfirmata consuetudo.
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33. Urgebantque Ægyptii populum de terra exire velociter, — timore scilicet ex tanta suorum strage perculsi. Hinc videas fabulas et calumnias Gentilium, uti Cornelii Taciti, lib. V, et Trogi Pompeii, vel potius Justini, lib. XXXVI, asserentium Hebræos ob scabiem et pruriginem ab Ægyptiis Ægypto esse pulsos. Simile est quod tradunt Manethon, Chæremon et Lysimachus Ægyptii historici apud Josephum, lib. I Contra Apionem, scilicet Mosen idola Ægyptiorum abstulisse — cum e contrario sacra Scriptura nos doceat omnes ad unum mari Rubro esse absorptos. Tale est et illud Taciti, Judæos dici quasi Idæos; secundo, Judæos sue non vesci, quia sues æque ut Judæi scabiei sunt obnoxii; tertio, asinos Judæis Ægypto egredientibus viam monstrasse. Tale est illud Justini, Joseph magum fuisse, ejusque filium fuisse Mosen. Unde videas quam Gentiles Judæis fuerint infensi et iniqui, vel Judaicarum rerum ignari et imperiti.
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34. Tulit igitur populus conspersam farinam, antequam fermentaretur. — « Conspersam, » et magno labore manibus vel pedibus subactam, puta massam, vel pastam, uti mox habent Hebræa, quia scilicet non habebant spatium eam fermentandi et coquendi, cocturi illam prima occasione. Et ligans in palliis. — Hebræum שמלה simlah proprie significat involucrum, vel amiculum, quo aliquid tegitur aut involvitur. Sic et pallia hæc Hebræorum videntur fuisse sindones, sive lintea; illis enim pasta involvi solet.
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Vers. 36. 36. Dominus autem dedit gratiam populo coram Ægyptiis. — Ergo hæc bona sua commodarunt Ægyptii Hebræis, non tam ex timore, quam quia Deus dedit eis gratiam coram Ægyptiis. Gratia hæc, ait Tostatus, vel fuit qualitas quædam producta a Deo in Hebræis, mirifice lucens in vultu totoque corpore, quæ Hebræos faciebat amabiles et gratiosos Ægyptiis. Hac de causa Plato monebat Xenocratem discipulum suum, qui tristem severumque vultum præ se ferebat, « ut Gratiis sacra faceret. » Vel potius, « dedit Deus gratiam, » id est inflexit Deus corda Ægyptiorum ad tenerum quemdam amorem Hebræorum, ita ut Hebræi viderentur Ægyptiis non solum commiseratione, verum amore, honore, quin etiam quibuslibet beneficiis dignissimi; quo factum est ut libenter sua eis commodarint, imo obtulerint, ait Cajetanus, incitantes eos, ut confidenter peterent quidquid vellent. Ut commodarent eis. — Errat ergo Josephus, qui ait hæc Hebræis dono fuisse data ab Ægyptiis; Scriptura enim ait hæc non donata, sed commodata esse, atque Hebræos hæc sibi usurpantes spoliasse Ægyptum. Vide hic opum mutabilitatem, ut quasi commodatæ ab uno ad alium transeant. Saladinus magno labore imperium Ægypti et Syriæ peperat: is moriens interulam suam hastæ præfixam per castra circumferri jussit, atque per præconem proclamari: « Hæc una tunica Saladino principi ex tantis opibus imperioque superest. » Et spoliaverunt Ægyptios. — Dices: ergo spolium, id est furtum et rapinam, commiserunt Hebræi. Respondeo: Spolium, jussu Dei admissum, justum et sanctum est. Deus enim jubens tibi aliquem spoliare, hoc ipso tibi jus et dominium in ejus bona largitur. Ita S. Augustinus, Rupertus, S. Thomas, Abulensis et alii. Secundo, secluso Dei jussu, poterant Hebræi bona Ægyptiorum per spolium accipere, tum titulo mercedis: servierant enim eis laboriosissime; tum titulo justi belli: hostes enim publici Hebræorum erant Ægyptii. Unde Sap. X, dicitur: « Reddidit Deus justis mercedem laborum suorum. » Tropologice, Patres et Doctores Catholici spoliarunt Ægyptum, cum sapientiam et eloquentiam ab Ethnicis haustam, transtulerunt ad fidem et Ecclesiam Christi illustrandam. Et sane videmus jam omnem eloquentiam, scientiam, sapientiam apud Ethnicos, Turcas, Saracenos defecisse, et ad Christianos transisse, qui soli jam in toto orbe florent in omni arte, scientia, eloquentia, disciplina.
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Vers. 37. 37. Profectique sunt filii Israel de Ramesse in Socoth, sexcenta fere millia peditum. — « Profecti sunt » Deo duce, iterque monstrante per columnam nubis de die, et columnam ignis de nocte, ut patet cap. seq., vers. 21. Nota: Hebræi, ex Ægypto tendentes in Chanaan, egerunt 42 stationes sive mansiones in deserto, de quibus tractatum scripsit S. Hieronymus ad Fabiolam. Prima mansio fuit in Ramesses: illuc enim ex tota Ægypto convenerunt Hebræi exituri: unde apte Ramesses hebraice significat tonitruum gaudii, ait S. Hieronymus. Miro enim, novo et insolito ibi gaudio perfusi sunt Hebræi, quod jam ex dura servitute Ægypti in libertatem se evasisse viderent. « Libertatis, ait Justinianus, incomparabile est pretium. » In Socoth. — Secunda ergo mansio fuit in Socoth, quæ sita erat inter mare Rubrum et Ægyptum tunc cultam. Dicta est Socoth, id est tabernacula, quod prima ibi Hebræi exeuntes Ægypto fixerint tabernacula, ait S. Hieronymus ad Fabiolam. Sexcenta fere millia peditum. — « Fere, » id est, plus minus. Nota: Hæc sexcenta millia erant peditum armatorum, sive militum, qui scilicet attigerant vel excesserant annum 20. Non numerantur hic ergo parvuli et adolescentes, nec mulieres, nec decrepiti; quo computu totus populus Hebræorum hic habuisset decies et quinquies centena millia hominum. Quin et Hebræi tradunt fuisse decies et octies centena millia, quibus accessit Ægyptiorum vulgus innumerabile; ita ut multi putent universim egredientium fuisse tricies centena millia hominum, quos omnes Deus aluit manna cœlesti in deserto per 40 annos. Hi omnes una die non confuse, sed ordine per turmas suas dispositi egressi sunt, quod vers. 41 instar miraculi notat Moses. Absque parvulis. — Septuaginta, præter supellectilem — non tantum motam, sed etiam se moventem, puta parvulos et mulieres, inquit S. Augustinus, Quæst. XLVII. Vers. 39. Quam dudum de Ægypto conspersam tulerant. — « Dudum, » nam plusquam die integro conspersa fuerat, nec fermentata. Nec pulmenti. — Pulmentum est obsonium, puta caro, pisces, olera, et quidquid cum pane comeditur; veteres enim pulte pro pane utebantur.
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40. Habitatio autem filiorum Israel qua manserunt in Ægypto, fuit quadringentorum triginta annorum. — Certum est, et consentiunt omnes Doctores Hebræi et Latini, exceptis Eugubino et Genebrardo, Hebræos non habitasse in Ægypto totos 430 annos. Id patet vel ex eo: nam cum Jacob cum suis descendit in Ægyptum, descendit pariter cum eo Caath, filius Levi. Caath autem vixit tantum annos 133, cujus filius Amram vixit tantum annos 137. Amram genuit Mosen anno 81 ætatis suæ egressum ex Ægypto. Nunc adde hos singulorum annos, puta 133, 137, 81, non conficies 430, sed tantum 351. Quæres ergo, unde hi 430 anni inchoandi, et quomodo computandi sint? Dico breviter cum S. Augustino, Eusebio, Ruperto, Abulensi, Cajetano, eosdem inchoandos non esse a descensu Jacobi in Ægyptum, sed ab anno 75 Abrahami, quo anno Abraham evocatus a Deo, cœpit a domo ac patria sua, Haran scilicet, peregrinari versus terram Chanaan: hoc enim anno promissiones illas accepit. Patet hoc primo: nam clarum est Hebræos a descensu Jacobi, non habitasse 430 annos in Ægypto. Hinc sequitur hos annos 430 ab anterius arcessendos esse, idque diserte exprimunt Septuaginta hoc loco, cum vertunt: « At habitatio filiorum Israel quam habitarunt ipsi et patres eorum in terra Ægypti et Chanaan, fuit 430 annorum. » Secundo, quia Apostolus Galat. III post 430 annos non a Jacobi, sed ab Abrahæ vocatione numerandos, factam ait legem. Tertio, quia sic commodissime numerum hunc inibimus. Nam erat ipse tum 75 annorum. Hinc ad nativitatem Isaac 25 anni interfluxerunt. Ab Isaac ad nativitatem Jacob sunt anni 60. Jacob vero 130 ætatis anno in Ægyptum descendit. Jam collige 25, 60, 130, habebis 215 annos, ita ut totidem, id est 215 ab ingressu Jacobi, ad egressum Hebræorum ex Ægypto supersint. Quibus junge priores 215, colliges 430: quot numerat tam Moses, quam Apostolus. Nota: Contigit exitus Hebræorum ex Ægypto anno mundi 2454, a diluvio anno 797, a nativitate Abrahæ anno 505, a descensu Jacobi in Ægyptum 215, a morte Joseph 144, ante ædificationem templi Salomonis anno 480, ante Christum anno 1496, ante bellum Trojanum anno 356.
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41. Eadem die, — qua ante 430 annos Abraham cœpit peregrinari in Ægyptum. Ita aliqui. Secundo et genuine, « eadem die, » paschæ scilicet; nisi malis hoc ad totum Hebræorum exercitum referre, q. d. Omnes simul, licet essent tanto numero, eadem die ordinata acie ex Ægypto egressi sunt. Ita Abulensis. Hoc enim miraculi instar fuit. Nota: Dies hæc paschæ, sive prima azymorum, qua Hebræi egressi sunt ex Ægypto, fuit dies Veneris, Deo ita disponente, ut congrue significaret diem Veneris, quo Christus, phase nostrum, immolatus est. Id ita esse patet ex eo quod trigesimo primo die ab egressu cœperit eis pluere manna: ille autem dies fuit Dominicus. Jam si trigesimus primus dies fuit Dominicus; ergo primus fuit dies Veneris. Unde sequitur Hebræos primum hoc suum phase typicum immolasse pridie, puta die Jovis, perinde ac Christus suum phase et Eucharistiam die Jovis paulo ante mortem celebravit.
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Nox ista est observabilis Domini, quando eduxit eos de terra Ægypti. — Hebræis lel schimmurim, id est nox custodiarum, hoc est custodienda, quam omnes custodire, id est observare et celebrare debent. « Quando eduxit eos, » id est, quando fecit ut educerentur, cum videlicet Pharaonem per cladem primogenitorum coegit Hebræos dimittere. Noctu enim ad omnes Hebræos missi sunt nuntii ut egrederentur; tumque ipsi supellectilem convasantes compararunt se ad exitum, ita ut sub auroram ad Ramesses convenirent. Noctu ergo exierunt inchoate; mane vero reipsa complete egressi sunt, ut clare dicitur Numer. cap. xxxiii, vers. 3. Mystice, hac nocte significabatur, quod Christus populum Dei transferret ex regno noctis et tenebrarum, id est peccati et mortis, in regnum lucis vitæ æternæ.
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43. Dixitque Dominus, — aliquanto post egressum tempore. Hæc est religio, — hic est ritus phase: ita Chaldæus; vel, ut Septuaginta, hæc est lex phase. Omnis alienigena, — qui est alterius gentis, qui non est Hebræus. Chaldæus hic judaizat: vertit enim, omnis filius destructus, id est omnis Christianus. Destructos enim Judæi vocant eos, qui a Judaismo ad Christum convertuntur. Non comedet ex eo, — nisi per circumcisionem in vestram coloniam et gentem transeat, fiatque proselytus; hic enim comedere poterat phase, ut patet vers. 48. Nota: Sicut Eucharistia non datur nisi baptizato, ita phase nemo comedebat, nisi circumcisus; erat enim phase primarium Sacramentum Judæorum, sicut Eucharistia est Christianorum. Qui sequenti anno ab egressu celebrarunt phase, Numer. cap. ix, hi omnes ante jam circumcisi erant in Ægypto. Inde vero per 39 annos peregrinantes in deserto non celebrarunt phase, quia omnes deinceps nati manserunt incircumcisi, donec pervenirent in Chanaan, ibique in Galgalis circumcisi sunt et comederunt phase, ut patet Josue cap. v. Excipe feminas; hæ enim non circumcidebantur, et tamen cum viris comedebant phase.
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44. Omnis servus emptitius circumcidetur, — id est, circumcidi debet, jubeo ut circumcidatur, itaque comedat ex agno. Scriptura enim hic servum distinguit ex advena et mercenario, statuitque ut servus edat ex agno, non autem mercenarius. Circumcisio ergo servis sive mancipiis Hebræorum non fuit libera et arbitraria, ut volunt aliqui, sed præcepta, et necessario subeunda — idque non tantum quatenus erat abscissio præputii, sed etiam quatenus erat Sacramentum et professio judaismi.
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45. Advena (Gentilis, mercator, verbi gratia, Chananæus, qui inter vos commoratur) et mercenarius (famulus, vel operarius, qui suam vobis operam locat) non edent ex eo, — nisi circumcidi velint; his enim circumcisio est libera et arbitraria.
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46. In una domo comedetur, nec efferetis de carnibus ejus foras. — Hinc patet agnum non in templo, sed in domo immolatum fuisse, tum hac prima vice, tum deinceps. Debebat ergo agnus in ea domo totus comedi, in qua erat immolatus et assatus; nec ejus pars mitti poterat ad eos qui erant in aliis domibus — idque in signum, quod nocte illa transeunte angelo percutiente, nullus domo egressus sit, uti docet Scriptura. Allegorice vero, ut significaretur agnum verum, puta Christum in Eucharistia, comedendum esse in una Ecclesia, nec fas esse eis, qui extra Ecclesiam sunt, vel ab ea per schisma aut excommunicationem separati, hac sacra synaxi vesci. Ita S. Cyprianus, De Unitate Ecclesiæ; Procopius, Rabanus, Rupertus. Nec os illius confringetis. — Ad litteram accipe os, vel ossa agni, non Christi Domini, uti quidam voluerunt; de agno enim ad litteram est omnis hic sermo. Dices: Joan. cap. xix, vers. 36, de Christo crucifixo dicitur: « Facta sunt enim hæc, ut Scriptura impleretur: Os non comminuetis ex eo. » Respondeo, hanc Exodi Scripturam impletam dici in Christo, sensu non litterali, sed typica et allegorica. Ubi nota: Jussit Deus in agno nullum os confringi ad litteram, ut per hoc festinatio et festinatus angeli transitus significaretur. Mystica vero causa fuit ut significaretur sacrosanctum Christi Domini corpus infractum et integrum in passione mansurum, nec milites ipsius crura de more fracturos. Tropologiam vide apud S. Bernardum, serm. De cute, carne et ossibus animæ.
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47. Faciet illud, — id est, sacrificabit illud per suum patremfamilias, rituque hic præscripto illud comedet et celebrabit.
Summa Allegorica: Agnus ut Typus Christi Allegorice, ut summatim omnia simul complectar, immolatio agni apertus fuit typus Christi in cruce immolandi, per quem a captivitate Pharaonis, id est diaboli, liberati sumus, et per ejus sanguinem et crucem (quæ significabant postes et superliminaria sanguine agni tincta) vindictam divinam effugimus, et liberamur ab angelo percutiente; hoc enim est, quod ait Apostolus I Cor. cap. v: « Pascha nostrum immolatus est Christus. » Nam primo, vespere immolabatur agnus: quia diu exspectatus tandem in consummatione sæculorum immolatus est Christus. Secundo, tota multitudo filiorum Israel eum immolat: quia omnes Judæi a Pilato petierunt Christum crucifigi. Tertio, die 14, cum plenilunium est, immolatur agnus: quia Christus occisus totam illuminavit Ecclesiam. Quarto, Christus fuit quasi agnus ob puritatem, mansuetudinem, patientiam plus quam agninam; unde dicit Isaias, cap. liii: « Quasi agnus coram tondente se obmutescet, et non aperiet os suum. » Quinto, masculus est ob fortitudinem; anniculus, quia in flore erat ætatis; immaculatus, ob innocentiam. Sexto, Christus fuit etiam quasi hædus, quia inter iniquos reputatus est, quia ipse hostia pro peccato fuit, et quia peccata nostra suscepit. Septimo, hunc agnum immolamus et manducamus in Eucharistia. Unde S. Andreas proconsuli Achaiæ respondit: « Ego omnipotenti Deo, qui unus et verus est, omni die sacrifico, non thuris fumum, nec taurorum mugientium carnes; sed immaculatum agnum, cujus carnes posteaquam omnis populus credentium manducaverit, agnus qui sacrificatus est, integer perseverat et vivus. » Octavo, sanguine agni tingitur postis uterque, cum memoria passionis Christi in corde per fidem, et in ore per professionem imponitur: « corde enim creditur ad justitiam, ore autem confessio fit ad salutem. » Tingitur et superliminare, cum cor nostrum ad spem cœlestium per meritum passionis Christi elevatur. Nono, sanguis postibus illitus ab exterminatore liberat: quia omnes, qui Christi meritis non salvantur, mors æterna condemnat. Decimo, carnes ejus nocte comeduntur: quia Christum in Eucharistia non videmus, sed in fidei obscuritate credentes quiescimus. Undecimo, non comeduntur crudæ aut lixæ, sed assæ: crudas carnes comedit, qui Christum solum hominem credit; lixas aqua, qui humana ratione mysteria examinat; assas comedit, qui igneam charitatem, qua Christus pro nobis tostus est, considerat et amplectitur. Christus enim, ut canit D. Thomas: Se nascens dedit socium, Convescens in edulium, Se moriens in pretium, Se regnans dat in præmium. Duodecimo, si quid remanserit usque mane, igni comburitur: quia quod de Christi mysteriis intelligere non possumus, potestati Spiritus Sancti humiliter reservamus, inquit S. Gregorius, hom. 22. Decimo tertio, totus agnus comedi debet: quia totus Christus cum omnibus, quæ de eo docet Ecclesia, credi debet. Decimo quarto, soli Hebræi et circumcisi, id est, Christiani et baptizati, ex eo comedunt. Decimo quinto, agnus comedi debet cum azymis et lactucis: sic Eucharistia cum animi puritate et dolore de peccatis sumenda est. Audi Ambrosium in oratione ante Missam: « Quanta cordis contritione, et lacrymarum fonte, quanta reverentia et tremore, quanta corporis castitate, atque animi puritate, illud divinum et cœleste mysterium celebrandum est, Domine Deus, ubi caro tua in veritate sumitur, ubi sanguis tuus in veritate bibitur, ubi summis ima, humanis divina junguntur, ubi adest sanctorum præsentia angelorum, ubi tu es sacerdos et sacrificium mirabiliter et ineffabiliter? Quis digne hoc mysterium celebrare possit, nisi tu Deus omnipotens offerentem feceris dignum? » Decimo sexto, caput cum pedibus et intestinis vorandum est: caput, Christi divinitatem; pedes, humanitatem; interiora, secretiora mysteria significant: quæ omnia debemus vorare, id est, credere. « Sacramentum Dei altissimi, inquit S. Bernardus, suscipiendum est, non discutiendum; venerandum, non dijudicandum; fide sortitum, non innatum; traditione sancitum, non adinventum. » Et serm. 20 in Cantic.: « Christus, ait, tangi potest; sed affectu, non manu; voto, non oculo; fide, non sensibus. Tangis manu fidei, desiderii digito, devotionis amplexu; tangis oculo mentis. » Decimo septimo, agnus in multis domibus comeditur: quia in multis Ecclesiis Christus immolatur et sumitur. Decimo octavo, non licet particulam agni extra domum efferre: quia Eucharistiam non licet dare infidelibus, schismaticis et aliis qui sunt extra Ecclesiam. Decimo nono, os non confringitur: quia crura Christo in cruce pendenti frangenda non erant, Joan. xix, 36. Rursus os, id est, fortitudo virtutis Christi, passione non erat frangenda. Vicesimo, qui comedit agnum, renes accingat: qui Christum in Eucharistia comedit, libidinem carnis restringat, inquit S. Gregorius. Vicesimo primo, idem teneat baculum, quasi viator tendens in cœlum: est enim Eucharistia viaticum peregrinantium et morientium. Ita de Ambrosio narrat Paulinus, eum moriturum ab Honorato Vercellensi Eucharistiam tanquam viaticum accepisse. Audi et S. Chrysostomum, lib. De Sacerdotio: « Quidam, inquit, mihi narravit, quod qui de hac vita migraturi sunt, si mysteriorum hujusmodi cum pura conscientia fuerint participes, spiritum afflaturi, ab angelis hinc recta in cœlum abducantur. » Hac de causa Eucharistia a Patribus vocatur « Pharmacum immortalitatis, » quia ejus virtute non tantum anima beatur, sed et corpus a morte resurget ad gloriam. Vicesimo secundo, calceatus sit, ut per lapides et spinas in cœlum penetret. Vicesimo tertio, cum festinatione comeditur agnus: quia in Eucharistia non tam quæritur voluptas, quam nutrimentum et vires ad festinandum in patriam cœlestem. Vicesimo quarto, primogeniti Ægyptiorum, quia de agno non comederunt, mortui sunt: sic qui Eucharistiam neglexerit, morte æterna peribit. Unde ait Christus, Joan. vi: « Nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis. » Ita ex S. Gregorio, Beda et aliis Abulensis, Quæst. L, et Ribera, lib. V De Templo, cap. IV.
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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
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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.
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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.
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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.
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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.
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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
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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.).
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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.
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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.
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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.
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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.
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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.
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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^).
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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).
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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.
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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
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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).
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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
ARONNE (EBR. 'AHĀRĀN, DI ETIMOLOGIA INCERTA)
vini, e delle tre prime piaghe: acque del Nilo mutate in sangue, invasione delle rane e delle zanzare (Ex. 7, 10-8, 19). Assiduo coadiutore di Mosè, con lui riceveva gli ordini di Jahweh (Ex. 9, 8; 12, 1, 28. 43. 50). Il popolo li accomunò nella fiducia come nelle mormorazioni e nelle ribellioni (Ex. 16, 2). Ps. 76, 21, li considera ambedue come liberatori d'Israele.
SETTIMANA SANTA (MAJOR HEBDOMADA, HEBDOMADA SANCTA, HEBDOMADA AUTHENTICA)
… Poi s'iniziano subito le letture; la prima di Osea (Os. 1-6 di provenienza gallicana), con salmo-responsorio di Abacuc (Hab. 3, 1-3; il versetto in medio duorum animalum è riferito a Cristo crocifisso fra due ladroni); la seconda dell'Esodo (Ex. 12, 1-11) accenna al simbolo e alla figura del sacrificio di Cristo nell'agnello pasquale degli Ebrei. …
12:2
L'A. pasquale (v. PASQUA), ordinato da Dio nell'esodo dall'Egitto (Ex. 12, 2-11; Num. 9, 2-14; Deut. 16, 1-7) preservò col suo sangue, di cui furono spalmate (« in segno ») le porte (Ex. 12, 7. 13. 22 sg.; tutta la casa era così consacrata come un altare), le …
12:3
NISĀN (DAL BABILONESE NISANNU)
… 11, 2). Il primo di n. fu compiuta la costruzione del tabernacolo (Ex. 40, 17); dal giorno 1-12 l'inaugurazione dell'altare a mezzo dell'offerta dei sacrifici da parte dei capi delle 12 tribù (Num. 7). Il 14 di n. si offriva l'agnello pasquale (Ex. 12, 3-13). La festa di Pasqua (v.) durava dal 15 al 22 di n.
… Lo scannare la vittima toccava ai padri di famiglia (Ex. 12, 3-6); solo quando essi non erano puri i leviti li sostituivano in ciò (II Par. 30, 17) (cf. anche per l'oblazione di altre vittime, in cui lo sgozzarle era atto non riservato ai sacerdoti, …
… Vi era qualche santuario, ove si interrogava l'oracolo (Gen. 25, 22) e al sacerdote del quale si pagavano le decime, come a Bethel (ibid. 28, 22). Vestigio dell'antica funzione sacerdotale del capofamiglia rimase l'immolazione dell'agnello (v.) pasquale (Ex. 12, 3-11. 21-27). Sembra esistessero veri sacerdoti in Israele prima della consacrazione di Aronne, poiché compaiono al Sinai (Ex. 19, 22-24; 24, 4-5). L'esistenza di una classe sacerdotale è affermata …
12:5
… Così per l'a. pasquale (cf. II Par. 35, 7): « Il vostro a. (seh) dev'essere perfetto (tāmīm)... prendetelo dagli a. (hēbhāsīm) o dalle capre » (Ex. 12, 5, la Volgata iuxta quem ritum tolletis et haedum è inesatta; cf. Deut. 14, 4).
12:6
… mangiato l'agnello pasquale, già consumato la sera precedente da Gesù e dai farisei (cf. Io. 18, 28). Altre differenze liturgiche riguardavano i riti da compiersi nella festa dell'espiazione, l'ora dell'immolazione dell'agnello pasquale, che secondo Ex. 12, 6 e i s. doveva essere «tra i due vesperi», ossia dopo il tramonto, durante il crepuscolo, mentre i farisei l'anticipavano alla ora 9ª (ca. le attuali ore 15).
12:7
L'A. pasquale (v. PASQUA), ordinato da Dio nell'esodo dall'Egitto (Ex. 12, 2-11; Num. 9, 2-14; Deut. 16, 1-7) preservò col suo sangue, di cui furono spalmate (« in segno ») le porte (Ex. 12, 7. 13. 22 sg.; tutta la casa era così consacrata come un altare), le famiglie d'Israele dallo sterminio dei primogeniti. …
12:8
AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
AZIMO (ἀζημός, da à priv. e ζῆν, «senza fermento»; ebr. maṣṣāh, plur. maṣṣōth). - Il Vecchio Testamento allude al pane non fermentato in occasione di fretta precipitosa (Gen. 19, 3; Ex. 12, 34; I Sam. 28, 24); tale motivo causò l'uso di pane a. nella fuga d'Israele dall'Egitto (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In ricordo di ciò, fu unita alla festa commemorativa dell'esodo miracoloso (v. PASQUA) la legge di cibarsi di pane non fermentato durante i sette giorni della …
12:9
… Tutti allora mangiavano dei pani e delle erbe, e solo dopo questo delle altre vittime festive (dette ḥaghīghāh, dal verbo ḥāghagh « celebrare una festa ») e dell'agnello pasquale: questo si doveva mangiare tutto, come era prescritto in Ex. 12, 9-10. Si svolgeva allora un allegro convito. …
12:10
… Solo i circoncisi potevano prendere parte al banchetto pasquale (Ex. 12, 43-49). Quelli che fossero impediti da impurità legale dovevano celebrare la P. il mese seguente (Num. 19, 10-12). Dell'agnello pasquale non doveva avanzare niente per il giorno seguente: ogni avanzo doveva essere bruciato (Ex. 12, 10). Non si doveva romperne neppure un osso (ibid. 12, 46; Num. 9, 12). Durante il banchetto il padre di famiglia doveva spiegare ai suoi il senso della festa (Ex. 12, 26-27; cf. 13, …
12:11
… Il carattere sacrificale risulta anche dall'espressione pésah lê-Jahweh «pasqua sacra a J.» (Ex. 12, 11, 48; Lev. 23, 5; Num. 9, 10, 14; Deut. 16, 1 sg.; II Par. 30, 1, 5; ecc.), e dal rito del sangue versato dal sacerdote ai piedi dell'altare degli olocausti (Lev. 17, 3-6; …
… Gli Apostoli sono in piedi con il bastone in mano secondo la prescrizione mosaica di Ex. 12, 11: Messale di Parigi (sec. …
… « Un tal giorno sarà per voi un ricordo, e voi lo festeggerete qual festa per il Signore; quale statuto perpetuo, per tutte le vostre generazioni, lo festeggerete » (Ex. 12, 11-14).
12:15
AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
… pane a. nella fuga d'Israele dall'Egitto (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In ricordo di ciò, fu unita alla festa commemorativa dell'esodo miracoloso (v. PASQUA) la legge di cibarsi di pane non fermentato durante i sette giorni della solennità (Ex. 12, 15). La Pasqua era detta «festa degli a.» (Ex. 23, 15; 34, 18; Lc. 22, 1) o «giorni degli a.» (Mt. 26, 17; Lc. 22, 7; Act. 12, 3; 20, 6). Già nella prima Pasqua celebrata in …
… unita la festa degli azzimi, che incominciava il 15 nísán: «sette giorni mangerete azzimi; fin dal primo giorno toglierete il lievito dalle case vostre, poiché chiunque dal primo al settimo di mangerà alcunché di fermentato sarà reciso da Israele» (Ex. 12, 15; 16-20; Lev. 23, 4-8). Si incominciava a mangiare gli azzimi al banchetto dell'agnello (ibid. 8). Nel primo e nel settimo giorno erano tenute sacre adunanze ed era vietato il lavoro (ibid. …
12:22
ISSOPO (EBR. ἜΣΟΒΉ; GRECO ἌΣΩΠΟΣ)
L'i. è menzionato già in Ex. 12,22, ove si parla delle porte israelitiche in Egitto spruzzate con il sangue dell'agnello. …
12:23
… Del sangue dell'agnello si dovevano tingere il frontone e i due stipiti della porta (Ex. 12, 23). Sembra che questo uso non si sia conservato: in Deut. 16, dove la legislazione sulla P. viene rinnovata, non se ne fa cenno e non aveva più ragione d'esistere. …
… «Omicida dall'inizio» (Io. 8, 44), S. uccide coloro di cui è padrone (cf. II Cor. 2, 11); questa sua funzione mortifera, annullata dal Crocifisso (Hebr. 2, 14), forse è connessa con quella dell'angelo sterminatore (Ex. 12, 23; II Sam. 24, 16; II Reg. 19, 35; Sap. 18, 25; I Cor. 10, 10 sg.). …
12:26
… doveva avanzare niente per il giorno seguente: ogni avanzo doveva essere bruciato (Ex. 12, 10). Non si doveva romperne neppure un osso (ibid. 12, 46; Num. 9, 12). Durante il banchetto il padre di famiglia doveva spiegare ai suoi il senso della festa (Ex. 12, 26-27; cf. 13, 8, e Pēsāhīm, X, 4-5).
12:27
L'a. pasquale era un vero sacrificio: è detto zébhah (Settanta θωία; Ex. 12, 27; 23, 18; 34, 25) o qorbân (Num. 9, 7, 13) con il verbo hiqrib, termini tecnici per esprimere i sacrifici. …
12:34
AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
AZIMO (ἀζημός, da à priv. e ζῆν, «senza fermento»; ebr. maṣṣāh, plur. maṣṣōth). - Il Vecchio Testamento allude al pane non fermentato in occasione di fretta precipitosa (Gen. 19, 3; Ex. 12, 34; I Sam. 28, 24); tale motivo causò l'uso di pane a. nella fuga d'Israele dall'Egitto (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In ricordo di ciò, fu unita alla festa commemorativa …
… Questo pane riservato (v. AFIQOMEN) viene avvolto in un panno bianco (Ex. 12, 34). Si riempie la 2ª coppa e un bimbo pone quattro domande, con le quali chiede la spiegazione dei ricordi storici a cui si riferisce il cerimoniale. …
12:40
nato 1200 anni prima della fondazione del Tempio, fissata al 968 a. C., cioè nel 2168 a. C. (cf. Gen. 21, 5; 25, 26; 47, 9; Ex. 12, 40; I Reg., 6, 1). L'ambiente del racconto biblico su A. trova corrispondenza e conferma nelle notizie che abbiamo dell'Oriente mesopotamico contemporaneo.
… La dimora in Egitto fu, secondo Ex. 12, 40 (cf. Gen. 15, 13: Act. 7, 6: 400 anni), di 430 anni; dura dunque nella prima teoria dall'a. 1878 fin al 1448, nella seconda ca. dal 1655 al 1225. Chi stabilisce una data intermedia, …
12:41
… presuppone il concetto che Dio fosse l'invisibile « capitanio » delle schiere israelitiche in numerose guerre, specialmente contro i Filistei (cf. I Sam. 17, 45; II Sam. 5, 24). Già prima si usava parlare degli « eserciti del Signore » (cf. Ex. 7, 4; 12, 41; Ios. 5, 14).
12:43
… Solo i circoncisi potevano prendere parte al banchetto pasquale (Ex. 12, 43-49). Quelli che fossero impediti da impurità legale dovevano celebrare la P. il mese seguente (Num. 19, 10-12). Dell'agnello pasquale non doveva avanzare niente per il giorno seguente: …
12:44
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Sephora, che perciò lo chiamò «sposo di sangue» (Ex. 4, 25). Il precetto della c. venne implicitamente richiamato da Mosè nell'istituzione della Pasqua alla vigilia dell'uscita dall'Egitto, quale condizione necessaria per mangiare l'agnello pasquale (Ex. 12, 44, 48), e poi espressamente nella legislazione sinaitica (Lev. 12, 3; cf. Io. 7, 22).
12:46
… Poi lo si consumava arrostito (disteso su due legni che formavano una croce, senza spezzarne le ossa Ex. 12, 46; Num. 9, 12; cf. Io. 19,
Sul carattere sacrificale dell'immolazione dell'agnello pasquale si fonda la tipologia dello stesso agnello (v.), rilevata da s. Paolo (I Cor. 5, 7). Nel sacrificio della Croce, che non fu seguito dallo spezzamento delle gambe, s. Giovanni vide adempito quello che era stato prescritto (Ex. 12, 46): «Né esso alcuno ne romperete» (Io. 19, 36).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.