10 fAnd ye shall let nothing of it remain until the morning: and that which remaineth of it until the morning ye shall burn with fire. f ch. 23. 18. & 34. 25. ambiguity, adds the specification with water;' as also in naming its opposite in the next clause, he says, 'roast with fire.¶ With the purtenance thereof. Heb. al kirbo, with his midst, or inwards; meaning that the lamb was to be roasted whole and entire. Neither the head nor the legs were to be separated, nor the intestines removed. It may be supposed however that these last simply included the heart, lungs, liver, kidneys, &c. and not the intestinal canal. 1. Ye shall let nothing of it remain. Lest it should be appropriated to a superstitious use, and also to prevent putrefaction; for it was not meet that a thing offered to God should be subjected to corruption, which in such hot countries it must speedily undergo. Thus the body of our Lord 'saw no corruption,' Ps. 16. 10, Acts, 2. 17, and it was his body which was prefigured by the paschal lamb. 6 11. With your loins girded. That is, as persons prepared for a journey. The inhabitants of the East usually wear long and loose dresses, which, however convenient in postures of ease and repose, would form a serious obstruction in walking or in any laborious exertion, were not some expedients resorted to, such as those which we find noticed in Scripture. Thus the Persians and Turks, when journeying on horseback tuck their skirts into a large pair of trousers, as the poorer sort also do when travelling on foot. But the usage of the Arabs, who do not generally use trousers, is more analogous to the practice described in the Bible by 'girding up the loins.' It consists in drawing up the skirts of the vest and fastening 11 And thus ye shall eat it; with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste; g it is the LORD's passover. g Deut. 16. 5. them to the girdle, so as to leave the leg and knee unembarrassed when in motion. An Arab's dress consists generally of a coarse shirt and a woollen mantle. The shirt, which is very wide and loose, is compressed about the waist by a strong girdle generally of leather, the cloak being worn loose on ordinary occasions. But in journeying or other exertion, the cloak also is usually confined by a girdle to which the skirts are drawn up and fastened. When manual exertion is required, the long hanging sleeves of the skirt are also disposed of by the ends of both being tied together and thrown over the neck, the sleeves themselves being at the same time tucked high up the arm.' Pict. Bib. Be Shoes on your feet. This was another circumstance of preparation for a journey. At the present time Orientals do not, under ordinary circumstances, eat with their shoes or sandals on their feet, nor indeed do they wear them indoors at all. This arises not only from the ceremonial politeness connected with the act of sitting unshod; but from the fear of soiling the fine carpets with which their rooms are covered. sides, as they sit on the ground crosslegged, or on their heels, shoes or sandals on their feet would be inconvenient. To eat therefore with sandalled or shod feet is as decided a mark of preparation for a journey as could well be indicated. But perhaps a still better illustration is derived from the fact, that the ancient Egyptians, like the modern Arabs, did not ordinarily wear either shoes or sandals. In their sculptures and paintings very few figures occur with sandalled feet; and as we may presume, that in the course of 215 years 12 For I h will pass through the land of Egypt this night, and will smite all the first-born in the land h ch. 11. 4, 5. Amos 5. 17. of Egypt, both man and beast: and against all the gods of Egypt I will execute judgment: k I am the LORD. 1 Numb. 33. 4. k ch. 6, 2. the Israelites had adopted this and general one of powers, principalities, other customs of the Egyptians, we may dignities, whatever in fine constituted understand that (except by the priests) the grand objects of their dependence, sandals were only used during journeys, whether divine or human. Arab. 'All which would render their eating the the objects of adoration.' These should passover with sandalled feet, a still all, by the stupendous judgments of this stronger mark of preparation than even night, be turned to confusion together, the previous alternative.' Pict. Bible. and their votaries covered with indeliIt does not appear that the directions ble shame. What could be a more siggiven in this verse were held to be bind-nal infliction upon the gods of Egypt ing in the subsequent observance of the paschal rite. It is clear, at least, that our Savior and his Apostles celebrated the Passover in a sitting or recumbent posture, denoting ease and security, the contrary of the urgent haste of the Israelites on this occasion.—¶ It is the Lord's passover. Heb. pesah, leap, or transition. So called from the figurative destroying angel's passing over the blood-marked houses of the Israelites. The legitimate signification of the original is to leap or skip over. phraseology constructed with reference to this incident occurs Amos, 7. 8, 'I will not pass by them any more;' i. e. I will not grant them exemption any more; intimating how often he had passed by them, as now, while his judgments were abroad. Gr. Tuo Xα. A than the complete exposure of their impotence to aid their worshippers in a time of need? We have elsewhere but a single allusion to this incident of the divine visitation, and that is not of a nature to afford us any help to a more minute explanation. Num. 33. 4, 'For the Egyptians buried all their first-born, which the Lord had smitten among them; upon their gods also the Lord executed judgments.' There is a tradition among the Jewish doctors, which may be well founded, that the idols of the Egyptians were on that night demolished. Thus Pirke Eliezer, ch. 48, 'When Israel came out of Egypt, what did the holy blessed God do? He threw down all the images of their abominations, and they were broken in pieces.' Targ. Jon. Their molten images were dissolved and melted down, their images of stone were dashed in pieces, their images made of earth were crumbled into bits, and their wooden ones reduced to ashes.' Artapanus in Prep. Evang. of Eusebius, 1. 9. c. 27, goes so far as to affirm, that most of the Egyptian temples were overthrown on this occasion, and from the allusion in Isaiah, ch. 19. 31, to the idols of Egypt being moved at the Lord's presence, the idea is perhaps not ill founded. It would be a singular fact should the truth prove to be that the traces of violent wrenchings and disruptions, now so evident in the 12. I will pass through the land of Egypt. That is, in the infliction of my wrath. Chal, 'I will reveal myself in the land of Egypt.' Arab. 'I will make manifest my Angel.' Thus Amos, 5. 17, 'And in all vineyards shall be wailing; for I will pass through thee, saith the Lord;' i. e. in desolating judgment.¶ Against all the gods of Egypt I will execute judgment. Heb. bekol Elohim, by which may be meant not only the objects of their idolatrous worship, but also the princes or grandees of the nation. Probably the most appropriate sense of the term is the 13 And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. 14 And this day shall be unto you massy ruins of the temples of Upper and Lower Egypt, should have happened at the very time of which we are now speaking. 13. When I see the blood, I will pass over you. Heb. O pasahti; the original word from which O pesah, passover is derived, and a different one from that rendered 'pass through,' in the preceding verse. Gr. σkɛnato vμas, I will protect you. Chal. I will com. miserate, or spare you.'- - To destroy you. Heb. lemashith, for a corruption or destruction.. Ye shall keep it a feast to the Lord. Heb. Dan haggothem otho hag, ye shall festivally keep it a feast. - By an ordinance for ever. Heb. hukkath olam, a statute of eternity; one to be observed as long as the legal economy should subsist. 15. Seven days shall ye eat, &c. That is, seven days commencing on the day after the killing of the passover, or the fifteenth day of the month. The feast of unleavened bread was in fact a distinct ordinance from the passover, though following immediately upon it. This law respecting the feast of unleavened bread, though given before the departure from Egypt, seems not to have gone into effect till after it.- - Ye shall put away. Heb. 1 tashbithu, ye shall cause to cease. Gr. apaVIELTE, ye shall abolish or cause to disappear. This was probably to commemorate the fact that the Israelites left Egypt in such haste, that they had no opportunity to leaven their dough (v. 39), and were consequently obliged, in the first instance, to eat unleavened cakes, (Deut. 16. 3). The present in for a memorial; and ye shall keep it a m feast to the LORD throughout your generations: ye shall keep it a feast n by an ordinance forever. 1 ch. 13. 9. m Lev. 23. 4, 5. 2 Kings 23. 21. a ver. 24. 43. & ch. 13. 10. junction is even now attended to by hometz, is so called from a word signifying sourness. 15. Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread, from the first day until the seventh day, p that soul shall be cut off from Israel. 16 And in the first day there shall be a an holy convocation, and in the seventh day there shall be a holy convocation to you: no manner of work shall be done in them, save that which every man must eat, that only may be done of you. 17 And ye shall observe the feast of unleavened bread; for r in this self-same day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. ch. 13. 6, 7. & 23. 15. & 34. 18, 25. Lev. 23. 5, 6. Numb. 28. 17. Deut. 16. 3, 8. 1 Cor. 5.7. Gen. 17. 14. Numb. 9. 13. q Lev. 23. 7,8. Numb. 28. 18, 25. r ch. 13. 3. 18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even. 19 Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, u even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land. 20 Ye shall eat nothing leavened: in all your habitations shall ye eat unleavened bread. 21 Then Moses called for all the elders of Israel, and said unto them, Draw out, and take you a lamb, according to your families, and kill the passover. s Lev. 23. 5. Numb. 28. 16. t Exod. 23. 15. & 34. 18. Deut. 16. 3. 1 Cor. 5.7, 8. u Numb. 9. 13. x ver. 3. Numb. 9. 4. Josh. 5. 10. 2 Kings 23. 21. Ezra 6. 20. Matt. 26. 18, 19. Mark 14. 12,-16. Luke 22. 7, &c. or by the direct hand of God himself. the strength or bone of this day. See See Note on Gen. 17. 14. 16. An holy convocation. Heb. mikra kodesh, a convocation of holiness. By the prohibition of secular work, it appears that these days were to be regarded as proper sabbaths, with the exception that on these days meat might be dressed, which was unlawful on the Sabbath, Ex. 16. 23, 24. The original for 'convocation' comes from a verb & kara, signifying to call, to make proclamation, and implies the summoning the people together by the sound of the trumpet, as is intimated Num. 10. 2, 'Make thee two trumpets of silver-that thou mayest use them for the calling of the people;' the same word as that here rendered 'convocation.' Save that which every man must eat. Heb. kol nephesh, every soul; i. e. every person. See Note on Gen. 14. 21. 17. In this self same day. Heb. D Note on Gen. 7. 13.- - Have I brought, &c. As the deliverance of the Israelites had not yet been actually accomplished, this phraseology is doubtless adopted on the ground of the certainty of the event in the view of the divine mind, and as the matter of his promise. 18. Ye shall eat. Ye shall begin to eat. 19. Whether he be a stranger or born in the land. As 'strangers,' strictly so called, or foreigners, were not permitted to partake of the Passover unless previously converted and circumcised, v. 43, 44, the word must here be understood of gentile proselytes in contradistinction from native-born Israelites. 21. Draw out and take you a lamb. Heb. 7 mishku. Draw out from the folds. Of this word, which is frequently employed in the sense of drafting or making a levy, see a full explanation in the Note on Judg. 4. 6.¶ Kill the passover. That is, the lamb 22 y. And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and z strike the lintel and the two side-posts with the blood that is in the bason: and none of you shall go out at the door of his house until the morning. 23 a For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and b will not suffer the destroyer to y Hebr. 11. 28. z ver. 7. a ver. 12. 13. b Ezek. 9.6. Rev. 7. 3. & 9. 4. c 2 Sam. 24. 16. 1 Cor. 10. 10. Hebr. 11. 28. of the Passover; the animal slain being called, by a figure of speech, by the name of the institution of which it constituted a leading feature. In accordance with this, we often meet with the phrase 'to eat the Passover,' 'to prepare the Passover,' &c.; and in like manner the word covenant' is used for the sacrifice offered in making the covenant; the 'rock' that followed the Israelites 'was Christ;' and the 'bread and wine' of the sacrament are the body and blood' of Christ. come in unto your houses to smite you. 24 And ye shall observe this thing for an ordinance to thee and to thy sons for ever. 25 And it shall come to pass, when ye be come to the land which the LORD will give you, daccording as he hath promised, that ye shall keep this service. 26 e And it shall come to pass, when your children shall say unto you, What mean ye by this service? d ch. 3. 8, 17. e ch. 13. 8, 14. Deut. 32. 7. Josh. 4. 6. Ps. 78. 6. pect God's salvation must abide by the terms on which he has declared it his purpose to grant it. 23. When he seeth the blood, &c. No destroyer can smite unless God first grant him a commission. And the Most High always recognises his own mark upon those who bear it, and while they are 'passed over' and spared in the visitation of his wrath, all others must expect to fall under the stroke of his breath.- -¶ Will not suffer the destroyer to come in, &c. By this is generally understood a destroying angel. But as the term 'angel' is often employed figuratively as a personification of divine judgments, we have no question that this is the preferable sense here. But as the subject has already been fully discussed in another place (Note on Ex. 3. 2.), it will be unnecessary to recite the arguments again in connexion with this passage. 22. Ye shall take a branch of hyssop. A plant growing about a foot and a half high, having bushy stalks, terminated by spikes of flowers, and leaves of an aromatic smell, and warm, pungent taste. It grows in great plenty on the mountains near Jerusalem. From its growing in bunches, and putting out many suckers from a single root, it was well adapted to the purpose here mentioned, as also for purifications of different kinds. None of you shall go out. This injunction seems also peculiar to this first Passover, as the reason for it did not exist afterwards. In allusion to this language the prophet says, Isa. 26. 20, 'Come, my people, enter thou into thy chambers, and shut thy mah ha-abodah doors about thee; hide thyself as it were for a little moment, until the indignation be overpast.' Those who ex 25. Ye shall keep this service. That is, with the exception of those circumstances of the ordinance which in their own nature were confined to the first instance of its celebration. 26. When your children say unto you, What mean ye by this service? Heb. hazzoth lakem, what this service to you? i. e. what does it signify? The annual observance of this ceremony was well |