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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter gives an account of one of the most memorable ordinances, and one of the most memorable providences, of all that are recorded in the Old Testament. I. Not one of all the ordinances of the Jewish church was more eminent than that of the passover, nor is any one more frequently mentioned in the New Testament; and we have here an account of the institution to it. The ordinance consisted of three parts:-- 1. The killing and eating of the paschal lamb, ver. 1-6, 8-11. 2. The sprinkling of the blood upon the door-posts, spoken of as a distinct thing (Heb. xi. 28), and peculiar to this first passover (ver. 7), with the reason for it, ver. 13. 3. The feast of unleavened bread for seven days following; this points rather at what was to be done afterwards, in the observance of this ordinance, ver. 14-20. This institution is communicated to the people, and they are instructed in the observance, (1.) Of this first passover, ver. 21-23. (2.) Of the after passovers, ver. 24-27. And the Israelites' obedience to these orders, ver. 28. II. Not one of all the providences of God concerning the Jewish church was more illustrious, or is more frequently mentioned, than the deliverance of the children of Israel out of Egypt. 1. The firstborn of the Egyptians are slain, ver. 29, 30. 2. Orders are given immediately for their discharge, ver. 31-33. 3. They begin their march. (1.) Loaded with their own effects, ver. 34. (2.) Enriched with the spoils of Egypt, ver. 35, 36. (3.) Attended with a mixed multitude, ver. 37, 38. (4.) Put to their shifts for present supply, ver. 39. The event is dated, ver. 40-42. Lastly, A recapitulation in the close, [1.] Of this memorable ordinance, with some additions, ver. 43-49. [2.] Of this memorable providence, ver. 50, 51.
Adam Clarke: Commentary on the Bible - 1831
The month Abib is to be considered as the commencement of the year, Exo 12:1, Exo 12:2. The Passover instituted; the lamb or kid to be used on the occasion to be taken from the flock the tenth day of the month, and each family to provide one, Exo 12:3, Exo 12:4. The lamb or kid to be a male of the first year without blemish, Exo 12:5. To be killed on the fourteenth day, Exo 12:6, and the blood to be sprinkled on the side posts and lintels of the doors, Exo 12:7. The flesh to be prepared by roasting, and not to be eaten either sodden or raw, Exo 12:8, Exo 12:9; and no part of it to be left till the morning, Exo 12:10. The people to eat it with their loins girded, etc., as persons prepared for a journey, Exo 12:11. Why called the Passover, Exo 12:12. The blood sprinkled on the door posts, etc., to be a token to them of preservation from the destroying angel, Exo 12:13. The fourteenth day of the month Abib to be a feast for ever, Exo 12:14. Unleavened bread to be eaten seven days, Exo 12:15. This also to be observed in all their generations for ever, Exo 12:17-20. Moses instructs the elders of Israel how they are to offer the lamb and sprinkle his blood, and for what purpose, Exo 12:21-23. He binds them to instruct their children in the nature of this rite, Exo 12:24-27. The children of Israel act as commanded, Exo 12:28. All the first-born of Egypt slain, Exo 12:29, Exo 12:30. Pharaoh and the Egyptians urge Moses, Aaron, and the Israelites to depart, Exo 12:31-33. They prepare for their departure, and get gold, silver, and raiment from the Egyptians, Exo 12:34-36. They journey from Rameses to Succoth, in number six hundred thousand men, besides women and children, and a mixed multitude, Exo 12:37, Exo 12:38. They bake unleavened cakes of the dough they brought with them out of Egypt, Exo 12:39. The time in which they sojourned in Egypt, Exo 12:40-42. Different ordinances concerning the Passover, Exo 12:43-49; which are all punctually observed by the people, who are brought out of Egypt the same day, Exo 12:50, Exo 12:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 12:1, The beginning of the year is changed; Exo 12:3, The passover is instituted; Exo 12:11, The import of the rite of the passover; Exo 12:15, Unleavened bread, etc; Exo 12:29, The firstborn are slain; Exo 12:31, The Israelites are driven out of the land; Exo 12:37, They come to Succoth; Exo 12:41, The time of their sojourning; Exo 12:43, The ordinance of the passover.
John Gill
INTRODUCTION TO EXODUS 12
This chapter begins with observing, that the month in which the above wonders were wrought in Egypt, and the following ordinance appointed to the Israelites, should hereafter be reckoned the first month in the year, Ex 12:1 on the tenth day of which a lamb here described was to be taken and kept till the fourteenth, and then slain, and its blood sprinkled on the posts of the houses of the Israelites, Ex 12:3, the manner of dressing and eating it is shown, Ex 12:8 and the reason of the institution of this ordinance being given, Ex 12:12, and an order to eat unleavened bread during seven days, in which the feast was to be kept, Ex 12:15, directions are also given for the immediate observance of it, and particularly about the sprinkling of the blood of the lamb, and the use of it, Ex 12:21, and this ordinance, which they were to instruct their children in, was to be kept by them in succeeding ages for ever, Ex 12:24 about the middle of the night it was first observed, all the firstborn in Egypt were slain, which made the Egyptians urgent upon the Israelites to depart in haste, Ex 12:28 and which they did with their unleavened dough, and with great riches they had borrowed of the Egyptians, Ex 12:34, the number of the children of Israel at the time of their departure, the mixed multitude and cattle that went with them, their baking their unleavened cakes, the time of their sojourning in Egypt, and of their coming out of it that night, which made it a remarkable one, are all particularly taken notice of, Ex 12:37, laws and rules are given concerning the persons that should partake of the passover, Ex 12:43 and the chapter is concluded with observing, that it was kept according to the command of God, and that it was on the same day it was first instituted and kept that Israel were brought out of Egypt, Ex 12:50.
12:112:1: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի յերկրին Եգիպտացւոց, եւ ասէ.
1 Տէրը Եգիպտացիների երկրում խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
12 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին Եգիպտոսի մէջ՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի յերկրին Եգիպտացւոց, եւ ասէ:

12:1: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի յերկրին Եգիպտացւոց, եւ ասէ.
1 Տէրը Եգիպտացիների երկրում խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
12 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին Եգիպտոսի մէջ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
12:11: И сказал Господь Моисею и Аарону в земле Египетской, говоря:
12:1 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐν εν in γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos λέγων λεγω tell; declare
12:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
12:1. dixit quoque Dominus ad Mosen et Aaron in terra AegyptiAnd the Lord said to Moses and Aaron in the land of Egypt:
1. And the LORD spake unto Moses and Aaron in the land of Egypt, saying,
And the LORD spake unto Moses and Aaron in the land of Egypt, saying:

1: И сказал Господь Моисею и Аарону в земле Египетской, говоря:
12:1
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐν εν in
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
λέγων λεγω tell; declare
12:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
12:1. dixit quoque Dominus ad Mosen et Aaron in terra Aegypti
And the Lord said to Moses and Aaron in the land of Egypt:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: С исходом из Египта началась для евреев новая жизнь, ознаменованная целым рядом милостей Господних к Своему народу. Воспоминание об этих последних составляет содержание так называемого церковного года. И так как первое из благодеяний — изведение из Египта падает на месяц авив, месяц колосьев (13:4; Втор 16:1), названный после плена вавилонского нисаном, то он и делается первым в церковном году.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-21: The Appointment of the Passover; the Feast of Unleavened Bread.B. C. 1491.
1 And the LORD spake unto Moses and Aaron in the land of Egypt, saying, 2 This month shall be unto you the beginning of months: it shall be the first month of the year to you. 3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: 4 And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. 5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: 6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. 7 And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. 8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. 9 Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. 10 And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. 11 And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD's passover. 12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. 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 for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. 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, that soul shall be cut off from Israel. 16 And in the first day there shall be an holy convocation, and in the seventh day there shall be an 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 in this selfsame 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. 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, 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.
Moses and Aaron here receive of the Lord what they were afterwards to deliver to the people concerning the ordinance of the passover, to which is prefixed an order for a new style to be observed in their months (v. 1, 2): This shall be to you the beginning of months. They had hitherto begun their year from the middle of September, but henceforward they were to begin it from the middle of March, at least in all their ecclesiastical computations. Note, It is good to begin the day, and begin the year, and especially to begin our lives, with God. This new calculation began the year with the spring, which reneweth the face of the earth, and was used as a figure of the coming of Christ, Cant. ii. 11, 12. We may suppose that, while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had be degrees brought them near together from their dispersions, for their are here called the congregation of Israel (v. 3), and to them as a congregation orders are here sent. Their amazement and hurry, it is easy to suppose, were great; yet now they must apply themselves to the observance of a sacred rite, to the honour of God. Note, When our heads are fullest of care, and our hands of business, yet we must not forget our religion, nor suffer ourselves to be indisposed for acts of devotion.
I. God appointed that on the night wherein they were to go out of Egypt they should, in each of their families, kill a lamb, or that two or three families, if they were small, should join for a lamb. The lamb was to be got ready four days before and that afternoon they were to kill it (v. 6) as a sacrifice; not strictly, for it was not offered upon the altar, but as a religious ceremony, acknowledging God's goodness to them, not only in preserving them from, but in delivering them by, the plagues inflicted on the Egyptians. See the antiquity of family-religion; and see the convenience of the joining of small families together for religious worship, that it may be made the more solemn.
II. The lamb so slain they were to eat, roasted (we may suppose, in its several quarters), with unleavened bread and bitter herbs, because they were to eat it in haste (v. 11), and to leave none of it until the morning; for God would have them to depend upon him for their daily bread, and not to take thought for the morrow. He that led them would feed them.
III. Before they ate the flesh of the lamb, they were to sprinkle the blood upon the doorposts, v. 7. By this their houses were to be distinguished from the houses of the Egyptians, and so their first-born secured from the sword of the destroying angel, v. 12, 13. Dreadful work was to be made this night in Egypt; all the first-born both of man and beast were to be slain, and judgment executed upon the gods of Egypt. Moses does not mention the fulfillment, in this chapter, yet he speaks of it Num. xxxiii. 4. It is very probable that the idols which the Egyptians worshipped were destroyed, those of metal melted, those of wood consumed, and those of stone broken to pieces, whence Jethro infers (ch. xviii. 11), The Lord is greater than all gods. The same angel that destroyed their first-born demolished their idols, which were no less dear to them. For the protection of Israel from this plague they were ordered to sprinkle the blood of the lamb upon the door-posts, their doing which would be accepted as an instance of their faith in the divine warnings and their obedience to the divine precepts. Note, 1. If in times of common calamity God will secure his own people, and set a mark upon them; they shall be hidden either in heaven or under heaven, preserved either from the stroke of judgments or at least from the sting of them. 2. The blood of sprinkling is the saint's security in times of common calamity; it is this that marks them for God, pacifies conscience, and gives them boldness of access to the throne of grace, and so becomes a wall of protection round them and a wall of partition between them and the children of this world.
IV. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread, of necessity, for many days after they came out of Egypt, v. 14-20. The appointment is inculcated for their better direction, and that they might not mistake concerning it, and to awaken those who perhaps in Egypt had grown generally very stupid and careless in the matters of religion to a diligent observance of the institution. Now, without doubt, there was much of the gospel in this ordinance; it is often referred to in the New Testament, and, in it, to us is the gospel preached, and not to them only, who could not stedfastly look to the end of these things, Heb. iv. 2; 2 Cor. iii. 13.
1. The paschal lamb was typical. Christ is our Passover, 1 Cor. v. 7. (1.) It was to be a lamb; and Christ is the Lamb of God (John i. 29), often in the Revelation called the Lamb, meek and innocent as a lamb, dumb before the shearers, before the butchers. (2.) It was to be a male of the first year (v. 5), in its prime; Christ offered up himself in the midst of his days, not in infancy with the babes of Bethlehem. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. (3.) It was to be without blemish (v. 5), denoting the purity of the Lord Jesus, a Lamb without spot, 1 Pet. i. 19. The judge that condemned him (as if his trial were only like the scrutiny that was made concerning the sacrifices, whether they were without blemish or no) pronounced him innocent. (4.) It was to be set apart four days before (v. 3, 6), denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is very observable that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. (5.) It was to be slain, and roasted with fire (v. 6-9), denoting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. (6.) It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the end of the world (Heb. ix. 26), by the hand of the Jews, the whole multitude of them (Luke xxiii. 18), and for the good of all his spiritual Israel. (7.) Not a bone of it must be broken (v. 46), which is expressly said to be fulfilled in Christ (John xix. 33, 36), denoting the unbroken strength of the Lord Jesus.
2. The sprinkling of the blood was typical. (1.) It was not enough that the blood of the lamb was shed, but it must be sprinkled, denoting the application of the merits of Christ's death to our souls; we must receive the atonement, Rom. v. 11. (2.) It was to be sprinkled with a bunch of hyssop (v. 22) dipped in the basin. The everlasting covenant, like the basin, in the conservatory of this blood, the benefits and privileges purchased by it are laid up for us there; faith is the bunch of hyssop by which we apply the promises to ourselves and the benefits of the blood of Christ laid up in them. (3.) It was to be sprinkled upon the door-posts, denoting the open profession we are to make of faith in Christ, and obedience to him, as those that are not ashamed to own our dependence upon him. The mark of the beast may be received on the forehead or in the right hand, but the seal of the Lamb is always in the forehead, Rev. vii. 3. There is a back-way to hell, but no back-way to heaven; no, the only way to this is a high-way, Isa. xxxv. 8. (4.) It was to be sprinkled upon the lintel and the sideposts, but not upon the threshold (v. 7), which cautions us to take heed of trampling under foot the blood of the covenant, Heb. x. 29. It is precious blood, and must be precious to us. (5.) The blood, thus sprinkled, was a means of the preservation of the Israelites from the destroying angel, who had nothing to do where the blood was. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell, Rom. viii. 1.
3. The solemnly eating of the lamb was typical of our gospel-duty to Christ. (1.) The paschal lamb was killed, not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight and satisfaction in him, as we have in eating and drinking when we are hungry or thirsty: see John vi. 53-55. (2.) It was to be all eaten; those that by faith feed upon Christ must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. Is Christ divided? Those hat gather much of Christ will have nothing over. (3.) It was to be eaten immediately, not deferred till morning, v. 10. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. (4.) It was to be eaten with bitter herbs (v. 8), in remembrance of the bitterness of their bondage in Egypt. We must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin; this will give an admirable relish to the paschal lamb. Christ will be sweet to us if sin be bitter. (5.) It was to be eaten in a departing posture (v. 11); when we feed upon Christ by faith we must absolutely forsake the rule and dominion of sin, shake off Pharaoh's yoke; and we must sit loose to the world, and every thing in it, forsake all for Christ, and reckon it no bad bargain, Heb. xiii. 13, 14.
4. The feast of unleavened bread was typical of the Christian life, 1 Cor. v. 7, 8. Having received Christ Jesus the Lord, (1.) We must keep a feast in holy joy, continually delighting ourselves in Christ Jesus; no manner of work must be done (v. 16), no care admitted or indulged, inconsistent with, or prejudicial to, this holy joy: if true believers have not a continual feast, it is their own fault. (2.) It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and insincerity, without the leaven of hypocrisy. The law was very strict as to the passover, and the Jews were so in their usages, that no leaven should be found in their houses, v. 19. All the old leaven of sin must be put far from us, with the utmost caution and abhorrence, if we would keep the feast of a holy life to the honour of Christ. (3.) It was by an ordinance for ever (v. 17); as long as we live, we must continue feeding upon Christ and rejoicing in him, always making thankful mention of the great things he has done for us.
Albert Barnes: Notes on the Bible - 1834
12:1: This chapter was written some time after the Exodus, probably when Moses put together the portions of the book toward the end of his life. The statements that these instructions were given in the land of Egypt, and that they were given to Moses and Aaron, are important: the one marks the special dignity of this ordinance, which was established before the Sinaitic code; the other marks the distinction between Moses and Aaron and all other prophets. They alone were prophets of the law, i. e. no law was promulgated by any other prophets.
Carl Friedrich Keil and Franz Delitzsch
12:1
Institution of the Passover. - The deliverance of Israel from the bondage of Egypt was at hand; also their adoption as the nation of Jehovah (Ex 6:6-7).
But for this a divine consecration was necessary, that their outward severance from the land of Egypt might be accompanied by an inward severance from everything of an Egyptian or heathen nature. This consecration was to be imparted by the Passover-a festival which was to lay the foundation for Israel's birth (Hos 2:5) into the new life of grace and fellowship with God, and to renew it perpetually in time to come. This festival was therefore instituted and commemorated before the exodus from Egypt. Vv. 1-28 contain the directions for the Passover: viz., Ex 12:1-14 for the keeping of the feast of the Passover before the departure from Egypt, and Ex 12:15-20 for the seven days' feast of unleavened bread. In Ex 12:21-27 Moses communicates to the elders of the nation the leading instructions as to the former feast, and the carrying out of those instructions is mentioned in Ex 12:28.
Ex 12:1-2
By the words, "in the land of Egypt," the law of the Passover which follows is brought into connection with the giving of the law at Sinai and in the fields of Moab, and is distinguished in relation to the former as the first or foundation law for the congregation of Jehovah. The creation of Israel as the people of Jehovah (Is 43:15) commenced with the institution of the Passover. As a proof of this, it was preceded by the appointment of a new era, fixing the commencement of the congregation of Jehovah. "This month" (i.e., the present in which ye stand) "be to you the head (i.e., the beginning) of the months, the first let it be to you for the months of the year;" i.e., let the numbering of the months, and therefore the year also, begin with it. Consequently the Israelites had hitherto had a different beginning to their year, probably only a civil year, commencing with the sowing, and ending with the termination of the harvest (cf. Ex 23:16); whereas the Egyptians most likely commenced their year with the overflowing of the Nile at the summer solstice (cf. Lepsius, Chron. 1, pp. 148ff.). The month which was henceforth to be the first of the year, and is frequently so designated (Ex 40:2, Ex 40:17; Lev 23:5, etc.), is called Abib (the ear-month) in Ex 13:4; Ex 23:15; Ex 34:18; Deut 16:1, because the corn was then in ear; after the captivity it was called Nisan (Neh 2:1; Esther 3:7). It corresponds very nearly to our April.
Ex 12:3-14
Arrangements for the Passover. - "All the congregation of Israel" was the nation represented by its elders (cf. Ex 12:21, and my bibl. Arch. ii. p. 221). "On the tenth of this (i.e., the first) month, let every one take to himself שׂה (a lamb, lit., a young one, either sheep or goats; Ex 12:5, and Deut 14:4), according to fathers' houses" (vid., Ex 6:14), i.e., according to the natural distribution of the people into families, so that only the members of one family or family circle should unite, and not an indiscriminate company. In Ex 12:21 mishpachoth is used instead. "A lamb for the house," בּית, i.e., the family forming a household.
Ex 12:4
But if "the house be too small for a lamb" (lit., "small from the existence of a lamb," מן comparative: משּׂה היות is an existence which receives its purpose from the lamb, which answers to that purpose, viz., the consumption of the lamb, i.e., if a family is not numerous enough to consume a lamb), "let him (the house-father) and his nearest neighbour against his house take (sc., a lamb) according to the calculation of the persons." מכסה computatio (Lev 27:23), from כּסס computare; and מכס, the calculated amount or number (Num 31:28): it only occurs in the Pentateuch. "Every one according to the measure of his eating shall ye reckon for the lamb:" i.e., in deciding whether several families had to unite, in order to consume one lamb, they were to estimate how much each person would be likely to eat. Consequently more than two families might unite for this purpose, when they consisted simply of the father and mother and little children. A later custom fixed ten as the number of persons to each paschal lamb; and Jonathan has interpolated this number into the text of his Targum.
Ex 12:5
The kind of lamb: תּמים integer, uninjured, without bodily fault, like all the sacrifices (Lev 22:19-20); a male like the burnt-offerings (Lev 1:3, Lev 1:11); שׁנה בּן one year old (ἐνιαύσιος, lxx). This does not mean "standing in the first year, viz., from the eighth day of its life to the termination of the first year" (Rabb. Cler., etc.), a rule which applied to the other sacrifices only (Ex 22:29; Lev 22:27). The opinion expressed by Ewald and others, that oxen were also admitted at a later period, is quite erroneous, and cannot be proved from Deut 16:2, or 2Chron 30:24 and 2Chron 35:7. As the lamb was intended as a sacrifice (Ex 12:27), the characteristics were significant. Freedom from blemish and injury not only befitted the sacredness of the purpose to which they were devoted, but was a symbol of the moral integrity of the person represented by the sacrifice. It was to be a male, as taking the place of the male first-born of Israel; and a year old, because it was not till then that it reached the full, fresh vigour of its life. "Ye shall take it out from the sheep or from the goats:" i.e.,, as Theodoret explains it, "He who has a sheep, let him slay it; and he who has no sheep, let him take a goat." Later custom restricted the choice to the lamb alone; though even in the time of Josiah kids were still used as well (2Chron 25:7).
Ex 12:6
"And it shall be to you for preservation (ye shall keep it) until the fourteenth day, and then...slay it at sunset." Among the reasons commonly assigned for the instruction to choose the lamb on the 10th, and keep it till the 14th, which Jonathan and Rashi supposed to refer to the Passover in Egypt alone, there is an element of truth in the one given most fully by Fagius, "that the sight of the lamb might furnish an occasion for conversation respecting their deliverance from Egypt,...and the mercy of God, who had so graciously looked upon them;" but this hardly serves to explain the interval of exactly four days. Hoffmann supposes it to refer to the four doroth (Gen 15:16), which had elapsed since Israel was brought to Egypt, to grow into a nation. The probability of such an allusion, however, depends upon just what Hoffmann denies without sufficient reason, viz., upon the lamb being regarded as a sacrifice, in which Israel consecrated itself to its God. It was to be slain by "the whole assembly of the congregation of Israel:" not by the whole assembled people, as though they gathered together for this purpose, for the slaughtering took place in every house (Ex 12:7); the meaning is simply, that the entire congregation, without any exception, was to slay it at the same time, viz., "between the two evenings" (Num 9:3, Num 9:5, Num 9:11), or "in the evening at sunset" (Deut 16:6). Different opinions have prevailed among the Jews from a very early date as to the precise time intended. Aben Ezra agrees with the Caraites and Samaritans in taking the first evening to be the time when the sun sinks below the horizon, and the second the time of total darkness; in which case, "between the two evenings" would be from 6 o'clock to 7:20. Kimchi and Rashi, on the other hand, regard the moment of sunset as the boundary between the two evenings, and Hitzig has lately adopted their opinion. According to the rabbinical idea, the time when the sun began to descend, viz., from 3 to 5 o'clock, was the first evening, and sunset the second; so that "between the two evenings" was from 3 to 6 o'clock. Modern expositors have very properly decided in favour of the view held by Aben Ezra and the custom adopted by the Caraites and Samaritans, from which the explanation given by Kimchi and Rashi does not materially differ. It is true that this argument has been adduced in favour of the rabbinical practice, viz., that "only by supposing the afternoon to have been included, can we understand why the day of Passover is always called the 14th (Lev 23:5; Num 9:3, etc.);" and also, that "if the slaughtering took place after sunset, it fell on the 15th Nisan, and not the 14th." But both arguments are based upon an untenable assumption. For it is obvious from Lev 23:32, where the fast prescribed for the day of atonement, which fell upon the 10th of the 7th month, is ordered to commence on the evening of the 9th day, "from even to even," that although the Israelites reckoned the day of 24 hours from the evening sunset to sunset, in numbering the days they followed the natural day, and numbered each day according to the period between sunrise and sunset. Nevertheless there is no formal disagreement between the law and the rabbinical custom. The expression in Deut 16:6, "at (towards) sunset," is sufficient to show that the boundary line between the two evenings is not to be fixed precisely at the moment of sunset, but only somewhere about that time. The daily evening sacrifice and the incense offering were also to be presented "between the two evenings" (Ex 29:39, Ex 29:41; Ex 30:8; Num 28:4). Now as this was not to take place exactly at the same time, but to precede it, they could not both occur at the time of sunset, but the former must have been offered before that. Moreover, in later times, when the paschal lamb was slain and offered at the sanctuary, it must have been slain and offered before sunset, if only to give sufficient time to prepare the paschal meal, which was to be over before midnight. It was from these circumstances that the rabbinical custom grew up in the course of time, and the lax use of the word evening, in Hebrew as well as in every other language, left space enough for this. For just as we do not confine the term morning to the time before sunset, but apply it generally to the early hours of the day, so the term evening is not restricted to the period after sunset. If the sacrifice prescribed for the morning could be offered after sunrise, the one appointed for the evening might in the same manner be offered before sunset.
Ex 12:7
Some of the blood was to be put (נתן as in Lev 4:18, where יתּן is distinguished from הזּה, to sprinkle, in Lev 4:17) upon the two posts and the lintel of the door of the house in which the lamb was eaten. This blood was to be to them a sign (Ex 12:13); for when Jehovah passed through Egypt to smite the first-born, He would see the blood, and would spare these houses, and not permit the destroyer to enter them (Ex 12:13, Ex 12:23). The two posts with the lintel represented the door (Ex 12:23), which they surrounded; and the doorway through which the house was entered stood for the house itself, as we may see from the frequent expression "in thy gates," for in thy towns (Ex 20:10; Deut 5:14; Deut 12:17, etc.). The threshold, which belonged to the door quite as much as the lintel, was not to be smeared with blood, in order that the blood might not be trodden under foot. But the smearing of the door-posts and lintel with blood, the house was expiated and consecrated on an altar. That the smearing with blood was to be regarded as an act of expiation, is evident from the simple fact, that a hyssop-bush was used for the purpose (Ex 12:22); for sprinkling with hyssop is never prescribed in the law, except in connection with purification in the sense of expiation (Lev 14:49.; Num 19:18-19). In Egypt the Israelites had no common altar; and for this reason, the houses in which they assembled for the Passover were consecrated as altars, and the persons found in them were thereby removed from the stroke of the destroyer. In this way the smearing of the door-posts and lintel became a sign to Israel of their deliverance from the destroyer. Jehovah made it so by His promise, that He would see the blood, and pass over the houses that were smeared with it. Through faith in this promise, Israel acquired in the sign a firm pledge of its deliverance. The smearing of the doorway was relinquished, after Moses (not Josiah, as Vaihinger supposes, cf. Deut 16:5-6) had transferred the slaying of the lambs to the court of the sanctuary, and the blood had been ordered to be sprinkled upon the altar there.
Ex 12:8-9
With regard to the preparation of the lamb for the meal, the following directions were given: "They shall eat the lamb in that night" (i.e., the night following the 14th), and none of it נא ("underdone" or raw), or בּשׁל ("boiled," - lit., done, viz., בּמּים מבשּׁל, done in water, i.e., boiled, as בּשׁל does not mean to be boiled, but to become ripe or done, Joel 3:13); "but roasted with fire, even its head on (along with) its thighs and entrails;" i.e., as Rashi correctly explains it, "undivided or whole, so that neither head nor thighs were cut off, and not a bone was broken (Ex 12:46), and the viscera were roasted in the belly along with the entrails," the latter, of course, being first of all cleansed. On כּרעים and קרב see Lev 1:9. These regulations are all to be regarded from one point of view. The first two, neither underdone nor boiled, were connected with the roasting of the animal whole. As the roasting no doubt took place on a spit, since the Israelites while in Egypt can hardly have possessed such ovens of their own, as are prescribed in the Talmud and are met with in Persia, the lamb would be very likely to be roasted imperfectly, or underdone, especially in the hurry that must have preceded the exodus (Ex 12:11). By boiling, again, the integrity of the animal would have been destroyed, partly through the fact that it could never have been got into a pot whole, as the Israelites had no pots or kettles sufficiently large, and still more through the fact that, in boiling, the substance of the flesh is more or less dissolved. For it is very certain that the command to roast was not founded upon the hurry of the whole procedure, as a whole animal could be quite as quickly boiled as roasted, if not even more quickly, and the Israelites must have possessed the requisite cooking utensils. It was to be roasted, in order that it might be placed upon the table undivided and essentially unchanged. "Through the unity and integrity of the lamb given them to eat, the participants were to be joined into an undivided unity and fellowship with the Lord, who had provided them with the meal" (cf. 1Cor 10:17).
(Note: See my Archologie i. p. 386. Baehr (Symb. 2, 635) has given the true explanation: "By avoiding the breaking of the bones, the animal was preserved in complete integrity, undisturbed and entire (Ps 34:20). The sacrificial lamb to be eaten was to be thoroughly and perfectly whole, and at the time of eating was to appear as a perfect whole, and therefore as one; for it is not what is dissected, divided, broken in pieces, but only what is whole, that is eo ipso one. There was not other reason for this, than that all who took part in this one whole animal, i.e., all who ate of it, should look upon themselves as one whole, one community, like those who eat the New Testament Passover, the body of Christ (1Cor 5:7), of whom the apostle says (1Cor 10:17), "There is one bread, and so we, being many, are one body: for we are all partakers of one body." The preservation of Christ, so that not a bone was broken, had the same signification; and God ordained this that He might appear as the true paschal lamb, that was slain for the sins of the world.")
They were to eat it with מצות (ἄζυμα, azymi panes; lxx, Vulg.), i.e., (not sweet, or parched, but) pure loaves, nor fermented with leaven; for leaven, which sets the dough in fermentation, and so produces impurity, was a natural symbol of moral corruption, and was excluded from the sacrifices therefore as defiling (Lev 2:11).
"Over (upon) bitter herbs they shall eat it." מררים, πικρίδες (lxx), lactucae agrestes (Vulg.), probably refers to various kinds of bitter herbs. Πικρίς, according to Aristot. Hist. an. 9, 6, and Plin. h. n. 8, 41, is the same as lactuca silvestris, or wild lettuce; but in Dioscor. 2, 160, it is referred to as the wild σέρις or κιχώριον, i.e., wild endive, the intubus or intubum of the Romans. As lettuce and endive are indigenous in Egypt, and endive is also met with in Syria from the beginning of the winter months to the end of March, and lettuce in April and May, it is to these herbs of bitter flavor that the term merorim chiefly applies; though others may also be included, as the Arabs apply the same term to Scorzonera orient., Picris scabra, Sonclus oler., Hieracium uniflor., and others (Forsk. flor. cxviii. and 143); and in the Mishnah, Pes. 2, 6, five different varieties of bitter herbs are reckoned as merorim, though it is difficult to determine what they are (cf. Bochart, Hieroz. 1, pp. 691ff., and Cels. Hierobot. ii. p. 727). By על (upon) the bitter herbs are represented, both here and in Num 9:11, not as an accompaniment to the meat, but as the basis of the meal. על does not signify along with, or indicate accompaniment, not even in Ex 35:22; but in this and other similar passages it still retains its primary signification, upon or over. It is only used to signify accompaniment in cases where the ideas of protection, meditation, or addition are prominent. If, then, the bitter herbs are represented in this passage as the basis of the meal, and the unleavened bread also in Num 9:11, it is evident that the bitter herbs were not intended to be regarded as a savoury accompaniment, by which more flavour was imparted to the sweeter food, but had a more profound signification. The bitter herbs were to call to mind the bitterness of life experienced by Israel in Egypt (Ex 1:14), and this bitterness was to be overpowered by the sweet flesh of the lamb. In the same way the unleavened loaves are regarded as forming part of the substance of the meal in Num 9:11, in accordance with their significance in relation to it (vid., Ex 12:15). There is no discrepancy between this and Deut 16:3, where the mazzoth are spoken of as an accompaniment to the flesh of the sacrifice; for the allusion there is not to the eating of the paschal lamb, but to sacrificial meals held during the seven days' festival.
Ex 12:10-11
The lamb was to be all eaten wherever this was possible; but if any was left, it was to be burned with fire the following day, - a rule afterwards laid down for all the sacrificial meals, with one solitary exception (vid., Lev 7:15). They were to eat it בּחפּזון, "in anxious flight" (from חפז trepidare, Ps 31:23; to flee in terror, Deut 20:3; 4Kings 7:15); in travelling costume therefore, - with "the loins girded," that they might not be impeded in their walking by the long flowing dress (4Kings 4:29), - with "shoes (Sandals) on their feet," that they might be ready to walk on hard, rough roads, instead of barefooted, as they generally went (cf. Josh 9:5, Josh 9:13; Bynaeus de calceis ii. 1, 7; and Bochart, Hieroz. i. pp. 686ff.), and "staff in hand" (Gen 32:11). The directions in Ex 12:11 had reference to the paschal meal in Egypt only, and had no other signification than to prepare the Israelites for their approaching departure. But though "this preparation was intended to give the paschal meal the appearance of a support for the journey, which the Israelites were about to tale," this by no means exhausts its signification. The divine instructions close with the words, "it is פּסח to Jehovah;" i.e., what is prescribed is a pesach appointed by Jehovah, and to be kept for Him (cf. Ex 20:10, "Sabbath to Jehovah;" Ex 32:5, "feast to Jehovah"). The word פּסח, Aram. פסחא, Gr. πάσχα, is derived from פּסח, lit., to leap or hop, from which these two meanings arise: (1) to limp (3Kings 18:21; 2Kings 4:4, etc.); and (2) to pass over, transire (hence Tiphsah, a passage over, 3Kings 4:24). It is for the most part used figuratively for ὑπερβαίνειν, to pass by or spare; as in this case, where the destroying angel passed by the doors and houses of the Israelites that were smeared with blood. From this, pesach (ὑπέρβασις, Aquil. in Ex 12:11; ὑπερβασία, Joseph. Ant. ii. 14, 6) came afterwards to be used for the lamb, through which, according to divine appointment, the passing by or sparing had been effected (Ex 12:21, Ex 12:27; 2Chron 35:1, 2Chron 35:13, etc.); then for the preparation of the lamb for a meal, in accordance with the divine instructions, or for the celebration of this meal (thus here, Ex 12:11; Lev 23:5; Num 9:7, etc.); and then, lastly, it was transferred to the whole seven days' observance of the feast of unleavened bread, which began with this meal (Deut 16:1), and also to the sacrifices which were to be offered at that feast (Deut 16:2; 2Chron 35:1, 2Chron 35:7, etc.). The killing of the lamb appointed for the pesach was a זבח, i.e., a slain-offering, as Moses calls it when making known the command of God to the elders (Ex 12:27); consequently the eating of it was a sacrificial feast ("the sacrifice of the feast of the Passover," Ex 34:25). For זבח is never applied to slaying alone, as שׁחט is. Even in Prov 17:1 and 1Kings 28:24, which Hoffmann adduces in support of this meaning, it signifies "to sacrifice" only in a figurative or transferred sense. At the first Passover in Egypt, it is true, there was no presentation (הקריב), because Israel had not altar there. But the presentation took place at the very first repetition of the festival at Sinai (Num 9:7). The omission of this in Egypt, on account of the circumstances in which they were placed, constituted no essential difference between the first "sacrifice of the Passover" and the repetitions of it; for the choice of the lamb four days before it was slain, was a substitute for the presentation, and the sprinkling of the blood, which was essential to every sacrifice, was effected in the smearing of the door-posts and lintel. The other difference upon which Hofmann lays stress, viz., that at all subsequent Passovers the fat of the animal was burned upon the altar, is very questionable. For this custom cannot be proved from the Old Testament, though it is prescribed in the Mishnah.
(Note: In the elaborate account of the Passover under Josiah, in 2 Chron 35, we have, it is true, an allusion to the presentation of the burnt-offering and fat (2Chron 35:14); but the boiling of the offerings in pots, caldrons, and pans is also mentioned, along with the roasting of the Passover (2Chron 35:13); from which it is very obvious, that in this account the offering of burnt and slain-offerings is associated with the preparation of the paschal lamb, and the paschal meal is not specially separated from the sacrificial meals of the seven days' feast; just as we find that the king and the princes give the priests and Levites not only lambs and kids, but oxen also, for the sacrifices and sacrificial meals of this festival (see my Archologie, 81, 8).)
But even if the burning of the fat of the paschal lamb had taken place shortly after the giving of the law, on the ground of the general command in Lev 3:17; Lev 7:23. (for this is not taken for granted in Ex 23:18, as we shall afterwards show), this difference could also be accounted for from the want of an altar in Egypt, and would not warrant us in refusing to admit the sacrificial character of the first Passover. For the appointment of the paschal meal by God does not preclude the idea that it was a religious service, nor the want of an altar the idea of sacrifice, as Hoffmann supposes. All the sacrifices of the Jewish nation were minutely prescribed by God, so that the presentation of them was the consequence of divine instructions. And even though the Israelites, when holding the first Passover according to the command of God, merely gave expression to their desire to participate in the deliverance from destruction and the redemption of Egypt, and also to their faith in the word and promise of God, we must neither measure the signification of this divine institution by that fact, nor restrict it to this alone, inasmuch as it is expressly described as a sacrificial meal.
Ex 12:12-13
In Ex 12:12 and Ex 12:13 the name pesach is explained. In that night Jehovah would pass through Egypt, smite all the first-born of man and beast, execute judgment upon all the gods of Egypt, and pass over (פּסח) the Israelites. In what the judgment upon all the gods of Egypt consisted, it is hard to determine. The meaning of these words is not exhausted by Calvin's remark: "God declared that He would be a judge against the false gods, because it was most apparent then, now little help was to be found in them, and how vain and fallacious was their worship." The gods of Egypt were spiritual authorities and powers, δαιμόνια, which governed the life and spirit of the Egyptians. Hence the judgment upon them could not consist of the destruction of idols, as Ps. Jonathan's paraphrase supposes: idola fusa colliquescent, lapidea concidentur, testacea confringentur, lignea in cinerem redigentur. For there is nothing said about this; but in v. 29 the death of the first-born of men and cattle alone is mentioned as the execution of the divine threat; and in Num 33:4 also the judgment upon the gods is connected with the burial of the first-born, without special reference to anything besides. From this it seems to follow pretty certainly, that the judgments upon the gods of Egypt consisted in the slaying of the first-born of man and beast. But the slaying of the first-born was a judgment upon the gods, not only because the impotence and worthlessness of the fancied gods were displayed in the consternation produced by this stroke, but still more directly in the fact, that in the slaying of the king's son and many of the first-born animals, the gods of Egypt, which were worshipped both in their kings and also in certain sacred animals, such as the bull Apis and the goat Nendes, were actually smitten themselves.
Ex 12:13
To the Israelites, on the other hand, the blood upon the houses in which they were assembled would be a sign and pledge that Jehovah would spare them, and no plague should fall upon them to destroy (cf. Ezek 21:31; not "for the destroyer," for there is no article with למשׁחית).
Ex 12:14
That day (the evening of the 14th) Israel was to keep "for a commemoration as a feast to Jehovah," consecrated for all time, as an "eternal ordinance," לדרתיכם "in your generations," i.e., for all ages, דּרת denoting the succession of future generations (vid., Ex 12:24). As the divine act of Israel's redemption was of eternal significance, so the commemoration of that act was to be an eternal ordinance, and to be upheld as long as Israel should exist as the redeemed people of the Lord, i.e., to all eternity, just as the new life of the redeemed was to endure for ever. For the Passover, the remembrance of which was to be revived by the constant repetition of the feast, was the celebration of their birth into the new life of fellowship with the Lord. The preservation from the stroke of the destroyer, from which the feast received its name, was the commencement of their redemption from the bondage of Egypt, and their elevation into the nation of Jehovah. The blood of the paschal lamb was atoning blood; for the Passover was a sacrifice, which combined in itself the signification of the future sin-offerings and peace-offerings; in other words, which shadowed forth both expiation and quickening fellowship with God. The smearing of the houses of the Israelites with the atoning blood of the sacrifice set forth the reconciliation of Israel and its God, through the forgiveness and expiation of its sins; and in the sacrificial meal which followed, their communion with the Lord, i.e., their adoption as children of God, was typically completed. In the meal the sacrificium became a sacramentum, the flesh of the sacrifice a means of grace, by which the Lord adopted His spared and redeemed people into the fellowship of His house, and gave them food for the refreshing of their souls.
Ex 12:15-20
Judging from the words "I brought out" in Ex 12:17, Moses did not receive instructions respecting the seven days' feast of Mazzoth till after the exodus from Egypt; but on account of its internal and substantial connection with the Passover, it is placed here in immediate association with the institution of the paschal meal. "Seven days shall he eat unleavened bread, only (אך) on the first day (i.e., not later than the first day) he shall cause to cease (i.e., put away) leaven out of your houses." The first day was the 15th of the month (cf. Lev 23:6; Num 28:17). On the other hand, when בּראשׁון is thus defined in Ex 12:18, "on the 14th day of the month at even," this may be accounted for from the close connection between the feast of Mazzoth and the feast of Passover, inasmuch as unleavened bread was to be eaten with the paschal lamb, so that the leaven had to be cleared away before this meal. The significance of this feast was in the eating of the mazzoth, i.e., of pure unleavened bread (see Ex 12:8). As bread, which is the principal means of preserving life, might easily be regarded as the symbol of life itself, so far as the latter is set forth in the means employed for its own maintenance and invigoration, so the mazzoth, or unleavened loaves, were symbolical of the new life, as cleansed from the leaven of a sinful nature. But if the eating of mazzoth was to shadow forth the new life into which Israel was transferred, any one who ate leavened bread at the feast would renounce this new life, and was therefore to be cut off from Israel, i.e., "from the congregation of Israel" (Ex 12:19).
Ex 12:16
On the first and seventh days, a holy meeting was to be held, and labour to be suspended. מקרא־קדשׁ is not indictio sancti, proclamatio sanctitatis (Vitringa), but a holy assembly, i.e., a meeting of the people for the worship of Jehovah (Ezek 46:3, Ezek 46:9). מקרא, from קרא to call, is that which is called, i.e., the assembly (Is 4:5; Neh 8:8). No work was to be done upon these days, except what was necessary for the preparation of food; on the Sabbath, even this was prohibited (Ex 35:2-3). Hence in Lev 23:7, the "work" is called "servile work," ordinary handicraft.
Ex 12:17-20
"Observe the Mazzoth" (i.e., the directions given in Ex 12:15 and Ex 12:16 respecting the feast of Mazzoth), "for on this very day I have brought your armies out of the land of Egypt." This was effected in the night of the 14th-15th, or rather at midnight, and therefore in the early morning of the 15th Abib. Because Jehovah had brought Israel out of Egypt on the 15th Abib, therefore Israel was to keep Mazzoth for seven days. Of course it was not merely a commemoration of this event, but the exodus formed the groundwork of the seven days' feast, because it was by this that Israel had been introduced into a new vital element. For this reason the Israelites were to put away all the leaven of their Egyptian nature, the leaven of malice and wickedness (1Cor 5:8), and by eating pure and holy bread, and meeting for the worship of God, to show that they were walking in newness of life. This aspect of the feast will serve to explain the repeated emphasis laid upon the instructions given concerning it, and the repeated threat of extermination against either native or foreigner, in case the law should be disobeyed (Ex 12:18-20). To eat leavened bread at this feast, would have been a denial of the divine act, by which Israel was introduced into the new life of fellowship with Jehovah. גּר, a stranger, was a non-Israelite who lived for a time, or possibly for his whole life, in the midst of the Israelitish nation, but without being incorporated into it by circumcision. הארץ אזרח, a tree that grows upon the soil in which it was planted; hence indigena, the native of a country. This term was applied to the Israelites, "because they had sprung from Isaac and Jacob, who were born in the land of Canaan, and had received it from God as a permanent settlement" (Clericus). The feast of Mazzoth, the commemoration of Israel's creation as the people of Jehovah (Is 43:15-17), was fixed for seven days, to stamp upon it in the number seven the seal of the covenant relationship. This heptad of days was made holy through the sanctification of the first and last days by the holding of a holy assembly, and the entire suspension of work. The beginning and the end comprehended the whole. In the eating of unleavened bread Israel laboured for meat for the new life (Jn 6:27), whilst the seal of worship was impressed upon this new life in the holy convocation, and the suspension of labour was the symbol of rest in the Lord.
Ex 12:21-28
Of the directions given by Moses to the elders of the nation, the leading points only are mentioned here, viz., the slaying of the lamb and the application of the blood (Ex 12:21, Ex 12:22). The reason for this is then explained in Ex 12:23, and the rule laid down in Ex 12:24-27 for its observance in the future.
Ex 12:21-22
"Withdraw and take:" משׁך is intransitive here, to draw away, withdraw, as in Judg 4:6; Judg 5:14; Judg 20:37. אזוב אגדּת: a bunch or bundle of hyssop: according to Maimonides, "quantum quis comprehendit manu sua." אזוב (ὕσσωπος) was probably not the plant which we call hyssop, the hyssopus officinalis, for it is uncertain whether this is to be found in Syria and Arabia, but a species of origanum resembling hyssop, the Arabian zter, either wild marjoram or a kind of thyme, Thymus serpyllum, mentioned in Forsk. flora Aeg. p. 107, which is very common in Syria and Arabia, and is called zter, or zatureya, the pepper or bean plant. "That is in the bason;" viz the bason in which the blood had been caught when the animal was killed. והגּעתּם, "and let it reach to, i.e., strike, the lintel:" in ordinary purifications the blood was sprinkled with the bunch of hyssop (Lev 14:51; Num 19:18). The reason for the command not to go out of the door of the house was, that in this night of judgment there would be no safety anywhere except behind the blood-stained door.
Ex 12:23-26
(cf. Ex 12:13). "He will not suffer (יתּן) the destroyer to come into your houses:" Jehovah effected the destruction of the first-born through המּשׁחית, the destroyer, or destroying angel, ὁ ὁλοθρεύων (Heb 11:28), i.e., not a fallen angel, but the angel of Jehovah, in whom Jehovah revealed Himself to the patriarchs and Moses. This is not at variance with Ps 78:49; for the writer of this psalm regards not only the slaying of the first-born, but also the pestilence (Ex 9:1-7), as effected through the medium of angels of evil: though, according to the analogy of 1Kings 13:17, המּשׁחית might certainly be understood collectively as applying to a company of angels. Ex 12:24. "This word," i.e., the instructions respecting the Passover, they were to regard as an institution for themselves and their children for ever (עד־עולם in the same sense as עולם, Gen 17:7, Gen 17:13); and when dwelling in the promised land, they were to explain the meaning of this service to their sons. The ceremony is called עבדה, "service," inasmuch as it was the fulfilment of a divine command, a performance demanded by God, though it promoted the good of Israel.
Ex 12:27
After hearing the divine instructions, the people, represented by their elders, bowed and worshipped; not only to show their faith, but also to manifest their gratitude for the deliverance which they were to receive in the Passover.
Ex 12:28
They then proceeded to execute the command, that through the obedience of faith they might appropriate the blessing of this "service."
John Gill
12:1 And the Lord spake unto Moses and Aaron in the land of Egypt,.... Before they and the children of Israel came out of it, before the slaying of the firstborn, yea, before Moses came from the presence of Pharaoh, and had given him notice of it; and it is very probable even before the three days darkness, seeing it seems necessary it should be four days before the passover, since on the tenth day the lamb was to be taken, and on the fourteenth slain, Ex 12:3 and by what follows it looks as if it was at the beginning or first day of the month, and so the words may be rendered, "the Lord had spoke" (y); and the following account is deferred to this place, that there might be no interruption of the history of the plagues, and that the passover, with all its rites and ceremonies, both at the first institution and observance of it, and in later times, might be laid together.
(y) "alloquutus antem fuerat", Junius & Tremellius, Piscator; "dixerat autem"; so some in Drusius, and Ainsworth.
John Wesley
12:1 The Lord spake - Had spoken, before the three days darkness. But the mention of it was put off to this place, that the history of the plagues might not be interrupted.
Robert Jamieson, A. R. Fausset and David Brown
12:1 THE PASSOVER INSTITUTED. (Ex 12:1-10)
the Lord spake unto Moses--rather, "had spoken unto Moses and Aaron"; for it is evident that the communication here described must have been made to them on or before the tenth of the month.
12:212:2: Ամիսս այս եղիցի ձեզ սկիզբն ամսոց, առաջին եղիցի ձեզ յամիսս տարւոյ։
2 «Այս ամիսը թող ձեզ համար ամիսների սկիզբը լինի. այն թող տարուայ առաջին ամիսը լինի:
2 «Այս ամիսը ձեզի ամիսներուն սկիզբն ըլլայ։ Ձեզի տարուան ամիսներուն առաջինն ըլլայ։
Ամիսս այս եղիցի ձեզ սկիզբն ամսոց. առաջին եղիցի ձեզ յամիսս տարւոյ:

12:2: Ամիսս այս եղիցի ձեզ սկիզբն ամսոց, առաջին եղիցի ձեզ յամիսս տարւոյ։
2 «Այս ամիսը թող ձեզ համար ամիսների սկիզբը լինի. այն թող տարուայ առաջին ամիսը լինի:
2 «Այս ամիսը ձեզի ամիսներուն սկիզբն ըլլայ։ Ձեզի տարուան ամիսներուն առաջինն ըլլայ։
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12:22: месяц сей [да будет] у вас началом месяцев, первым [да] [будет] он у вас между месяцами года.
12:2 ὁ ο the μὴν μην.1 month οὗτος ουτος this; he ὑμῖν υμιν you ἀρχὴ αρχη origin; beginning μηνῶν μην.1 month πρῶτός πρωτος first; foremost ἐστιν ειμι be ὑμῖν υμιν you ἐν εν in τοῖς ο the μησὶν μην.1 month τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period
12:2 הַ ha הַ the חֹ֧דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the זֶּ֛ה zzˈeh זֶה this לָכֶ֖ם lāḵˌem לְ to רֹ֣אשׁ rˈōš רֹאשׁ head חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month רִאשֹׁ֥ון rišˌôn רִאשֹׁון first הוּא֙ hû הוּא he לָכֶ֔ם lāḵˈem לְ to לְ lᵊ לְ to חָדְשֵׁ֖י ḥoḏšˌê חֹדֶשׁ month הַ ha הַ the שָּׁנָֽה׃ ššānˈā שָׁנָה year
12:2. mensis iste vobis principium mensuum primus erit in mensibus anniThis month shall be to you the beginning of months; it shall be the first in the months of the year.
2. This month shall be unto you the beginning of months: it shall be the first month of the year to you.
This month [shall be] unto you the beginning of months: it [shall be] the first month of the year to you:

2: месяц сей [да будет] у вас началом месяцев, первым [да] [будет] он у вас между месяцами года.
12:2
ο the
μὴν μην.1 month
οὗτος ουτος this; he
ὑμῖν υμιν you
ἀρχὴ αρχη origin; beginning
μηνῶν μην.1 month
πρῶτός πρωτος first; foremost
ἐστιν ειμι be
ὑμῖν υμιν you
ἐν εν in
τοῖς ο the
μησὶν μην.1 month
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
12:2
הַ ha הַ the
חֹ֧דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
לָכֶ֖ם lāḵˌem לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month
רִאשֹׁ֥ון rišˌôn רִאשֹׁון first
הוּא֙ הוּא he
לָכֶ֔ם lāḵˈem לְ to
לְ lᵊ לְ to
חָדְשֵׁ֖י ḥoḏšˌê חֹדֶשׁ month
הַ ha הַ the
שָּׁנָֽה׃ ššānˈā שָׁנָה year
12:2. mensis iste vobis principium mensuum primus erit in mensibus anni
This month shall be to you the beginning of months; it shall be the first in the months of the year.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:2: This month shall be unto you the beginning of months - It is supposed that God now changed the commencement of the Jewish year. The month to which this verse refers, the month Abib, answers to a part of our March and April; whereas it is supposed that previously to this the year began with Tisri, which answers to a part of our September; for in this month the Jews suppose God created the world, when the earth appeared at once with all its fruits in perfection. From this circumstance the Jews have formed a twofold commencement of the year, which has given rise to a twofold denomination of the year itself, to which they afterwards attended in all their reckonings: that which began with Tisri or September was called their civil year; that which began with Abib or March was called the sacred or ecclesiastical year.
As the exodus of the Israelites formed a particular era, which is referred to in Jewish reckonings down to the building of the temple, I have marked it as such in the chronology in the margin; and shall carry it down to the time in which it ceased to be acknowledged.
Some very eminently learned men dispute this; and especially Houbigant, who contends with great plausibility of argument that no new commencement of the year is noted in this place; for that the year had always begun in this month, and that the words shall be, which are inserted by different versions, have nothing answering to them in the Hebrew, which he renders literally thus. Hic mensis vobis est caput mensium; hic vobis primus est anni mensis. "This month is to you the head or chief of the months; it is to you the first month of the year." And he observes farther that God only marks it thus, as is evident from the context, to show the people that this month, which was the beginning of their year, should be so designated as to point out to their posterity on what month and on what day of the month they were to celebrate the passover and the fast of unleavened bread. His words are these: "Ergo superest, et Hebr. ipso ex contextu efficitur, non hic novi ordinis annum constitui, sed eum anni mensem, qui esset primus, ideo commemorari, ut posteris constaret, quo mense, et quo die mensis paseha et azyma celebranda essent."
Albert Barnes: Notes on the Bible - 1834
12:2: This month - Abib Exo 13:4. It was called "Nisan" by the later Hebrews, and nearly corresponds to our April. The Israelites are directed to take Abib henceforth as the beginning of the year; the year pRev_iously began with the month Tisri, when the harvest was gathered in; see Exo 23:16. The injunction touching Abib or Nisan referred only to religious rites; in other affairs they retained the old arrangement, even in the beginning of the Sabbatic year; see Lev 25:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: am 2513, bc 1491, An, Exod, Isr, 1, Abib or Nisan, Exo 13:4, Exo 23:15, Exo 34:18; Lev 23:5; Num 28:16; Deu 16:1; Est 3:7
Geneva 1599
12:2 This (a) month [shall be] unto you the beginning of months: it [shall be] the first (b) month of the year to you.
(a) Called Nisan, containing part of March and part of April.
(b) Concerning the observation of feasts: as for other policies, they reckoned from September.
John Gill
12:2 This month shall be unto you the beginning of months,.... Not only the first, as after expressed, but the chief and principal of them, now famous for their coming out of Egypt in it, and would be more so for the sufferings and death of the Messiah, and redemption by him from sin, Satan, and the world, law, hell, and death, for he suffered at the time of the passover. This month was called Abib, Ex 13:4, which signifies an ear of corn, and at this time we find that the barley was in ear, Ex 9:31 which clearly shows in what month the above things were transacted; afterwards it was called Nisan, which seems to be the Chaldean name for it, Neh 2:1, it shall be the first month of the year to you; which before was the seventh; while the Israelites were in Egypt they observed the same beginning of the year and course of months as the Egyptians, as Josephus (z) intimates; and with the Egyptians, the month Thot was the first month, which answered to Tisri with the Jews, and both to our September, or a part of it, so that the beginning of the year was then in the autumnal equinox, at which season it is thought the world was created; but now to the Israelites it was changed unto the vernal equinox, for this month of Abib or Nisan answers to part of our March and part of April; though indeed both beginnings of the year were observed by them, the one on ecclesiastic, the other on civil accounts; or, as Josephus (a) expresses it, the month of Nisan was the beginning with respect to things divine, but in buying and selling, and such like things, the ancient order was observed; and so the Targum of Jonathan here paraphrases it,"from hence ye shall begin to reckon the feasts, the times, and the revolutions.''Indeed the Jews had four beginnings of the year according to their Misnah (b); the first of Nisan (or March) was the beginning of the year for kings and for festivals; the first of Elul (or August) for the tithing of cattle; the first of Tisri (or September) for the sabbatical years, jubilees, and planting of trees and herbs; and the first of Shebet (or January) for the tithing the fruit of trees.
(z) Antiqu. l. 1. c. 3. sect. 3. (a) Antiqu. l. 1. c. 3. sect. 3. (b) Misn. Roshhashanah, c. 1. sect. 1.
John Wesley
12:2 This shall be to you the beginning of months - They had hitherto begun their year from the middle of September, but hence - forward they were to begin it from the middle of March, at least in all their ecclesiastical computations. We may suppose that while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had, by degrees, brought them near together from their dispersions, for they are here called the congregation of Israel; and to them, as a congregation, orders are here sent.
Robert Jamieson, A. R. Fausset and David Brown
12:2 this month shall be unto you the beginning of months--the first not only in order but in estimation. It had formerly been the seventh according to the reckoning of the civil year, which began in September, and continued unchanged, but it was thenceforth to stand first in the national religious year which began in March, April.
12:312:3: Խօսեա՛ց ընդ ամենայն ժողովրդեան որդւոցն Իսրայէլի եւ ասասցես. ՚Ի տասներորդում ամսեանս այսորիկ առցեն իւրեանց իւրաքանչիւր ոչխար ըստ տունս ազգաց իւրեանց. ոչխար ըստ երդ։
3 Դու խօսի՛ր իսրայէլացի ողջ ժողովրդի հետ ու ասա՛. “Այս ամսի տասներորդ օրը ամէն մարդ թող մի ոչխար առնի ըստ իր ընտանիքի՝ ամէն մի տան համար մէկ ոչխար:
3 Իսրայէլի ժողովուրդին ըսէք. ‘Այս ամսուան տասին ամէն մէկը իրեն գառնուկ մը թող առնէ իրենց հայրերուն տանը համեմատ, այսինքն տուն գլուխ մէկ գառնուկ։
[145]Խօսեաց ընդ ամենայն ժողովրդեան որդւոցն Իսրայելի եւ [146]ասասցես. Ի տասներորդում ամսեանս այսորիկ առցեն իւրեանց իւրաքանչիւր [147]ոչխար ըստ տունս ազգացն իւրեանց, [148]ոչխար ըստ երդ:

12:3: Խօսեա՛ց ընդ ամենայն ժողովրդեան որդւոցն Իսրայէլի եւ ասասցես. ՚Ի տասներորդում ամսեանս այսորիկ առցեն իւրեանց իւրաքանչիւր ոչխար ըստ տունս ազգաց իւրեանց. ոչխար ըստ երդ։
3 Դու խօսի՛ր իսրայէլացի ողջ ժողովրդի հետ ու ասա՛. “Այս ամսի տասներորդ օրը ամէն մարդ թող մի ոչխար առնի ըստ իր ընտանիքի՝ ամէն մի տան համար մէկ ոչխար:
3 Իսրայէլի ժողովուրդին ըսէք. ‘Այս ամսուան տասին ամէն մէկը իրեն գառնուկ մը թող առնէ իրենց հայրերուն տանը համեմատ, այսինքն տուն գլուխ մէկ գառնուկ։
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12:33: Скажите всему обществу Израилевых: в десятый [день] сего месяца пусть возьмут себе каждый одного агнца по семействам, по агнцу на семейство;
12:3 λάλησον λαλεω talk; speak πρὸς προς to; toward πᾶσαν πας all; every συναγωγὴν συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare τῇ ο the δεκάτῃ δεκατος tenth τοῦ ο the μηνὸς μην.1 month τούτου ουτος this; he λαβέτωσαν λαμβανω take; get ἕκαστος εκαστος each πρόβατον προβατον sheep κατ᾿ κατα down; by οἴκους οικος home; household πατριῶν πατριος each πρόβατον προβατον sheep κατ᾿ κατα down; by οἰκίαν οικια house; household
12:3 דַּבְּר֗וּ dabbᵊrˈû דבר speak אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בֶּ be בְּ in † הַ the עָשֹׂ֖ר ʕāśˌōr עָשֹׂור a ten לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and יִקְח֣וּ yiqḥˈû לקח take לָהֶ֗ם lāhˈem לְ to אִ֛ישׁ ʔˈîš אִישׁ man שֶׂ֥ה śˌeh שֶׂה lamb לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house אָבֹ֖ת ʔāvˌōṯ אָב father שֶׂ֥ה śˌeh שֶׂה lamb לַ la לְ to † הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
12:3. loquimini ad universum coetum filiorum Israhel et dicite eis decima die mensis huius tollat unusquisque agnum per familias et domos suasSpeak 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.
3. Speak ye unto all the congregation of Israel, saying, In the tenth of this month they shall take to them every man a lamb, according to their fathers’ houses, a lamb for an household:
Speak ye unto all the congregation of Israel, saying, In the tenth [day] of this month they shall take to them every man a lamb, according to the house of [their] fathers, a lamb for an house:

3: Скажите всему обществу Израилевых: в десятый [день] сего месяца пусть возьмут себе каждый одного агнца по семействам, по агнцу на семейство;
12:3
λάλησον λαλεω talk; speak
πρὸς προς to; toward
πᾶσαν πας all; every
συναγωγὴν συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
τῇ ο the
δεκάτῃ δεκατος tenth
τοῦ ο the
μηνὸς μην.1 month
τούτου ουτος this; he
λαβέτωσαν λαμβανω take; get
ἕκαστος εκαστος each
πρόβατον προβατον sheep
κατ᾿ κατα down; by
οἴκους οικος home; household
πατριῶν πατριος each
πρόβατον προβατον sheep
κατ᾿ κατα down; by
οἰκίαν οικια house; household
12:3
דַּבְּר֗וּ dabbᵊrˈû דבר speak
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בֶּ be בְּ in
הַ the
עָשֹׂ֖ר ʕāśˌōr עָשֹׂור a ten
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
יִקְח֣וּ yiqḥˈû לקח take
לָהֶ֗ם lāhˈem לְ to
אִ֛ישׁ ʔˈîš אִישׁ man
שֶׂ֥ה śˌeh שֶׂה lamb
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
אָבֹ֖ת ʔāvˌōṯ אָב father
שֶׂ֥ה śˌeh שֶׂה lamb
לַ la לְ to
הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
12:3. loquimini ad universum coetum filiorum Israhel et dicite eis decima die mensis huius tollat unusquisque agnum per familias et domos suas
Speak 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Превращение авива в первый месяц церковного года закрепляло воспоминание об избавлении от рабства египетского; та же самая цель достигалась установлением праздника Пасхи («песах» — прохождение мимо, 11–12). Чествуя в празднике Пасхи историческое событие исхода из Египта, народ израильский вместе с тем праздновал и свое избрание в народ Божий, свое рождение, творение, так как исход и имел своею целью возрождение Израиля в народ Божий (Исх 19:4–6).

Пасха — праздник рождения, праздник жизни. Этот общий смысл праздника и выражается в его отдельных обрядах. Чтобы быть достойным избрания Божия, еврейский народ должен очиститься. Единственным средством к этому служили в Ветхом Завете жертвы. Жертвой начинается и в ней сосредоточивается пасхальное торжество. Жертвой праздника Пасхи служил агнец, называемый «пасхальною жертвою Господу» (Исх 12:27) и «жертвою праздника Пасхи» (Исх 34:25). Тот же смысл усвояется ему еврейским названием «zebach», употребляемым для обозначения кровавых жертв. Предназначаемый для Всевышнего, для богослужебных целей, агнец избирался за четыре дня до заклания —10-го авива, в целях, может быть, внимательного наблюдения, нет ли в нем недостатков, избирался каждым семейством, так как избавлены от рабства и приняты в народ Божий все евреи.
Adam Clarke: Commentary on the Bible - 1831
12:3: In the tenth day of this month - In after times they began their preparation on the thirteenth day or day before the Passover, which was not celebrated till the fourteenth day, see Exo 12:6 : but on the present occasion, as this was their first passover, they probably required more time to get ready in; as a state of very great confusion must have prevailed at this time. Mr. Ainsworth remarks that on this day the Israelites did afterwards go through Jordan into the land of Canaan; Jos 4:19. And Christ, our Paschal Lamb, on this day entered Jerusalem, riding on an ass; the people bearing palm branches, and crying, Hosanna, Joh 12:1, Joh 12:12, Joh 12:13, etc.: and in him this type was truly fulfilled.
A lamb - The original word שה seh signifies the young of sheep and of goats, and may be indifferently translated either lamb or kid. See Exo 12:5.
A lamb for a house - The whole host of Israel was divided into twelve tribes, these tribes into families, the families into houses, and the houses into particular persons; Numbers 1, Jos 7:14 - Ainsworth.
Albert Barnes: Notes on the Bible - 1834
12:3: A lamb - The Hebrew word is general, meaning either a sheep or a goat - male or female - and of any age; the age and sex are therefore epecially defined in the following verse. The direction to select the lamb on the tenth day, the fourth day before it was offered, was intended to secure due care in the preparation for the great national festival. The custom certainly fell into desuetude at a later period, but probably not before the destruction of the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: Speak ye: Exo 4:30, Exo 6:6, Exo 14:15, Exo 20:19; Lev 1:2
in the tenth: Exo 12:6; Joh 12:1, Joh 12:12
take to: Gen 4:4, Gen 22:8; Sa1 7:9; Joh 1:29, Joh 1:36; Co1 5:7; Rev 5:6-13, Rev 7:9-14, Rev 13:8
lamb: or, kid, The word seh means the young of both sheep and goats, and may be indifferently rendered either lamb or kid. It is evident from Exo 12:5 that the Hebrews might take either; but they generally preferred a lamb, from being of a more gentle nature. Lev 5:6; Num 15:11; Ch2 35:7
an house: The Israelites were divided into twelve tribes, these tribes into families, the families into houses, and the houses into particular persons. Num. 1:1-54; Jos 7:14
Geneva 1599
12:3 Speak ye unto all the congregation of Israel, saying, In the tenth [day] of this month they shall take to them every man a lamb, according to the house of [their] (c) fathers, a lamb for an house:
(c) As the fathers of the household had great or small families.
John Gill
12:3 Speak ye unto all the congregation of Israel,.... That is, to the elders of the people, and heads of families; unless we can suppose that they had been gradually gathered, and were now gathered together in a body by the direction of Moses, by whom they were assured that their departure was at hand; and the rather it may be thought that so it was, since the following order concerned the whole and every individual:
saying, in the tenth day of this month; the month Abib or Nisan, which shows that this direction must be given before that day, and so very probably on the first of the month, as before observed:
they shall take to them every man a lamb; not every individual person, but every master of a family, or head of an house, as follows:
according to the house of their fathers, a lamb for an house; if large enough to eat up a whole lamb, otherwise they were to do as next directed: the Targum of Jonathan suggests, that this direction of taking a lamb to them on the tenth day of the month was only for this time, and not for following ages; and so the Jewish doctors (c) commonly understand it as being peculiar to the passover in Egypt, and not in later times; for they (d) say,"what difference is there between the passover in Egypt, and the passover in later ages? the passover in Egypt was taken within the tenth day, and was obliged to sprinkling with a bunch of hyssop upon the lintel, and upon the two side posts, and was eaten with haste in one night, but the passover in later ages was kept all the seven days.''The ground and reason of this special direction for taking up a lamb on the tenth day was, that they might have a lamb ready; and that through the multiplicity of business, and the hurry they would be in at their departure, they might not forget it, and neglect it; and that they might have time enough to examine whether it had all the prerequisites and qualifications that were necessary; and that while they had it in view, they might be led to meditate upon, and talk of, expect and firmly believe their deliverance; yea, that their faith might be directed to a far greater deliverance by the Messiah, which this was only typical of, Heb 11:28 but some of these reasons would hold good in later times, and it seems by some circumstances that this rule was attended to.
(c) Ben Gersom in loc. Maimon. Korban Pesach. c. 10. sect. 15. (d) Misn. Pesach. c. 9. sect. 5.
John Wesley
12:3 Take every man a lamb - In each of their families, or two or three families, if they were small, join for a lamb. The lamb was to be got ready four days before. and that afternoon they went, they were to kill it, (Ex 12:6,) as a sacrifice, not strictly, for it was not offered upon the altar, but as a religious ceremony, acknowledging God's goodness to them, not only in preserving them from, but in delivering them by the plagues inflicted on the Egyptians. The lamb so slain they were to eat roasted (we may suppose in its several quarters) with unleavened bread and bitter herbs; they were to eat it in haste, Ex 12:11, and to leave none of it until the morning; for God would have them to depend upon him for their daily bread. Before they eat the flesh of the lamb, they were to sprinkle the blood upon the door - posts; by which their houses were to be distinguished from the houses of the Egyptians, and so their first - born secured from the sword of the destroying angel. Dreadful work was to be made this night in Egypt; all the first - born both of man and beast were to be slain; and judgment executed upon the gods of Egypt, Num 33:4. It is probable the idols which the Egyptians worshipped were defaced, those of metal melted, those of wood consumed, and those of stone broke to pieces. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread for many days after they came out of Egypt, Ex 12:14-20. There was much of the gospel in this ordinance: The paschal lamb was typical. Christ is our passover, 1Cor 5:7, and is the Lamb of God, Jn 1:29. It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It notes the strength and sufficiency of the Lord Jesus, on whom our help was laid. It was to be without blemish, noting the purity of the Lord Jesus, a lamb without spot, 1Pet 1:19. It was to be set apart four days before, noting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. It was to be slain and roasted with fire, noting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the latter end of the world, Heb 9:26, by the hand of the Jews, the whole multitude of them, Lk 23:18. Not a bone of it must be broken, Ex 12:46, which is expressly said to be fulfilled in Christ, Jn 19:33, Jn 19:36. The sprinkling of the blood was typical. 1st, It was not enough that the blood of the lamb was shed, but it must be sprinkled, noting the application of the merits of Christ's death to our souls; 2dly, It was to be sprinkled upon the door - posts, noting the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the lamb is always in the forehead, Rev_ 7:3. 3dly, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell. The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2dly, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3dly, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4thly, It was to be eaten in a departing posture Ex 12:11, when we feed upon Christ by faith, we must sit loose to the world, and every thing in it. The feast of unleavened bread was typical of the Christian life, 1Cor 5:7-8. Having received Christ Jesus the Lord, 1st. We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; If true believers have not a continual feast, it is their own fault. 2dly, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven of sin must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3dly, It was to be an ordinance forever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.
Robert Jamieson, A. R. Fausset and David Brown
12:3 Speak ye unto all the congregation of Israel--The recent events had prepared the Israelitish people for a crisis in their affairs, and they seem to have yielded implicit obedience at this time to Moses. It is observable that, amid all the hurry and bustle of such a departure, their serious attention was to be given to a solemn act of religion.
a lamb for an house--a kid might be taken (Ex 12:5). The service was to be a domestic one, for the deliverance was to be from an evil threatened to every house in Egypt.
12:412:4: Եւ եթէ սակաւք իցեն ՚ի տանն, որպէս թէ չիցե՛ն բաւական լինել ոչխարին՝ առցէ՛ ընդ իւր զդրացի իւր եւ զընկեր իւր ըստ մարդաթուի. իւրաքանչիւր ըստ բաւականի իւրում համարեսցի յոչխարն[585]։ [585] Ոսկան. Եւ եթէ սակաւ իցէ ՚ի տանն, որպէս թէ չիցէ բա՛՛։
4 Եթէ մի ընտանիքի անդամները այնքան քիչ են, որ չեն կարող մէկ ոչխար ուտել, ապա ընտանիքի մեծը, ըստ ընտանիքի թուի թող միանայ իր հարեւանի կամ ընկերոջ հետ, եւ իւրաքանչիւրը թող ստանայ ոչխարի համապատասխան բաժինը:
4 Եթէ մէկ տունը մէկ գառնուկի համար քիչ գայ, այն մարդը իր տանը դրացիին հետ հոգիներուն համրանքին համեմատ առնէ. գառնուկին վրայով ամէն մէկուն իր կերածին չափ հաշիւ ըրէք։
Եւ եթէ սակաւք իցեն ի տանն` որպէս թէ չիցեն բաւական լինել [149]ոչխարին, առցէ ընդ իւր զդրացի իւր եւ զընկեր իւր ըստ մարդաթուի. իւրաքանչիւր ըստ բաւականի իւրում համարեսցի [150]յոչխարն:

12:4: Եւ եթէ սակաւք իցեն ՚ի տանն, որպէս թէ չիցե՛ն բաւական լինել ոչխարին՝ առցէ՛ ընդ իւր զդրացի իւր եւ զընկեր իւր ըստ մարդաթուի. իւրաքանչիւր ըստ բաւականի իւրում համարեսցի յոչխարն[585]։
[585] Ոսկան. Եւ եթէ սակաւ իցէ ՚ի տանն, որպէս թէ չիցէ բա՛՛։
4 Եթէ մի ընտանիքի անդամները այնքան քիչ են, որ չեն կարող մէկ ոչխար ուտել, ապա ընտանիքի մեծը, ըստ ընտանիքի թուի թող միանայ իր հարեւանի կամ ընկերոջ հետ, եւ իւրաքանչիւրը թող ստանայ ոչխարի համապատասխան բաժինը:
4 Եթէ մէկ տունը մէկ գառնուկի համար քիչ գայ, այն մարդը իր տանը դրացիին հետ հոգիներուն համրանքին համեմատ առնէ. գառնուկին վրայով ամէն մէկուն իր կերածին չափ հաշիւ ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: а если семейство так мало, что не [съест] агнца, то пусть возьмет с соседом своим, ближайшим к дому своему, по числу душ: по той мере, сколько каждый съест, расчислитесь на агнца.
12:4 ἐὰν εαν and if; unless δὲ δε though; while ὀλιγοστοὶ ολιγοστος be οἱ ο the ἐν εν in τῇ ο the οἰκίᾳ οικια house; household ὥστε ωστε as such; that μὴ μη not ἱκανοὺς ικανος adequate; sufficient εἶναι ειμι be εἰς εις into; for πρόβατον προβατον sheep συλλήμψεται συλλαμβανω take hold of; conceive μεθ᾿ μετα with; amid ἑαυτοῦ εαυτου of himself; his own τὸν ο the γείτονα γειτων countryman; neighborhood women τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him κατὰ κατα down; by ἀριθμὸν αριθμος number ψυχῶν ψυχη soul ἕκαστος εκαστος each τὸ ο the ἀρκοῦν αρκεω enough; content αὐτῷ αυτος he; him συναριθμήσεται συναριθμεω into; for πρόβατον προβατον sheep
12:4 וְ wᵊ וְ and אִם־ ʔim- אִם if יִמְעַ֣ט yimʕˈaṭ מעט be little הַ ha הַ the בַּיִת֮ bbayiṯ בַּיִת house מִ mi מִן from הְיֹ֣ת hᵊyˈōṯ היה be מִ mi מִן from שֶּׂה֒ śśˌeh שֶׂה lamb וְ wᵊ וְ and לָקַ֣ח lāqˈaḥ לקח take ה֗וּא hˈû הוּא he וּ û וְ and שְׁכֵנֹ֛ו šᵊḵēnˈô שָׁכֵן inhabitant הַ ha הַ the קָּרֹ֥ב qqārˌōv קָרֹוב near אֶל־ ʔel- אֶל to בֵּיתֹ֖ו bêṯˌô בַּיִת house בְּ bᵊ בְּ in מִכְסַ֣ת miḵsˈaṯ מִכְסָה amount נְפָשֹׁ֑ת nᵊfāšˈōṯ נֶפֶשׁ soul אִ֚ישׁ ˈʔîš אִישׁ man לְ lᵊ לְ to פִ֣י fˈî פֶּה mouth אָכְלֹ֔ו ʔoḵlˈô אֹכֶל food תָּכֹ֖סּוּ tāḵˌōssû כסס compute עַל־ ʕal- עַל upon הַ ha הַ the שֶּֽׂה׃ śśˈeh שֶׂה lamb
12:4. sin autem minor est numerus ut sufficere possit ad vescendum agnum adsumet vicinum suum qui iunctus est domui eius iuxta numerum animarum quae sufficere possunt ad esum agniBut 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.
4. and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.
And if the household be too little for the lamb, let him and his neighbour next unto his house take [it] according to the number of the souls; every man according to his eating shall make your count for the lamb:

4: а если семейство так мало, что не [съест] агнца, то пусть возьмет с соседом своим, ближайшим к дому своему, по числу душ: по той мере, сколько каждый съест, расчислитесь на агнца.
12:4
ἐὰν εαν and if; unless
δὲ δε though; while
ὀλιγοστοὶ ολιγοστος be
οἱ ο the
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
ὥστε ωστε as such; that
μὴ μη not
ἱκανοὺς ικανος adequate; sufficient
εἶναι ειμι be
εἰς εις into; for
πρόβατον προβατον sheep
συλλήμψεται συλλαμβανω take hold of; conceive
μεθ᾿ μετα with; amid
ἑαυτοῦ εαυτου of himself; his own
τὸν ο the
γείτονα γειτων countryman; neighborhood women
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
κατὰ κατα down; by
ἀριθμὸν αριθμος number
ψυχῶν ψυχη soul
ἕκαστος εκαστος each
τὸ ο the
ἀρκοῦν αρκεω enough; content
αὐτῷ αυτος he; him
συναριθμήσεται συναριθμεω into; for
πρόβατον προβατον sheep
12:4
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יִמְעַ֣ט yimʕˈaṭ מעט be little
הַ ha הַ the
בַּיִת֮ bbayiṯ בַּיִת house
מִ mi מִן from
הְיֹ֣ת hᵊyˈōṯ היה be
מִ mi מִן from
שֶּׂה֒ śśˌeh שֶׂה lamb
וְ wᵊ וְ and
לָקַ֣ח lāqˈaḥ לקח take
ה֗וּא hˈû הוּא he
וּ û וְ and
שְׁכֵנֹ֛ו šᵊḵēnˈô שָׁכֵן inhabitant
הַ ha הַ the
קָּרֹ֥ב qqārˌōv קָרֹוב near
אֶל־ ʔel- אֶל to
בֵּיתֹ֖ו bêṯˌô בַּיִת house
בְּ bᵊ בְּ in
מִכְסַ֣ת miḵsˈaṯ מִכְסָה amount
נְפָשֹׁ֑ת nᵊfāšˈōṯ נֶפֶשׁ soul
אִ֚ישׁ ˈʔîš אִישׁ man
לְ lᵊ לְ to
פִ֣י fˈî פֶּה mouth
אָכְלֹ֔ו ʔoḵlˈô אֹכֶל food
תָּכֹ֖סּוּ tāḵˌōssû כסס compute
עַל־ ʕal- עַל upon
הַ ha הַ the
שֶּֽׂה׃ śśˈeh שֶׂה lamb
12:4. sin autem minor est numerus ut sufficere possit ad vescendum agnum adsumet vicinum suum qui iunctus est domui eius iuxta numerum animarum quae sufficere possunt ad esum agni
But 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: По закону агнец должен быть съедаем весь, и в крайнем случае остатки его сжигаются (10). И так как малое по числу членов семейство не в состоянии выполнить первого предписания, то оно обязано соединиться с другим. По позднейшему иудейскому преданию, в семействе не должно быть менее 10: человек.
Adam Clarke: Commentary on the Bible - 1831
12:4: If the household be too little - That is, if there be not persons enough in one family to eat a whole lamb, then two families must join together. The rabbins allow that there should be at least ten persons to one paschal lamb, and not more than twenty.
Take it, according to the number of the souls - The persons who were to eat of it were to be first ascertained, and then the lamb was to be slain and dressed for that number.
Albert Barnes: Notes on the Bible - 1834
12:4: Tradition specifies ten as the least number; but the matter was probably left altogether to the discretion of the heads of families.
The last clause should be rendered: "each man, according to his eating, ye shall count for the lamb."
Geneva 1599
12:4 And if the household be too little for the lamb, let him and his neighbour next unto his house take [it] according to the number of the souls; every man according to his (d) eating shall make your count for the lamb.
(d) He will take as many as are needed to eat the lamb.
John Gill
12:4 And if the household be too little for the lamb,.... That they cannot eat it up at once:
let him and his neighbour next unto his house take it according to the number of the souls; which Josephus (e) says were never fewer than ten, and were often twenty, but no man might feast alone; with which agrees the Jewish canon (f),"they do not kill the passover lamb for a single person, nor even for a society consisting of one hundred, that cannot eat the quantity of an olive:"
every man according to his eating shall make your count for the lamb: that is, a man must reckon up how many he has in his own house to eat of the lamb, and what their appetites be, by which he will he able to judge whether he can dispense with a lamb himself, or whether he must take in some of his neighbours, and how many, so as to eat up the whole lamb, for, for such persons the lamb was to be slain. The rule is,"if a man slays it for those that do not eat of it, or for those that are not counted, for the uncircumcised, and the unclean, it was wrong, and not allowed of (g).''The taking in his neighbours may respect the call of the Gentiles to partake of Christ with the Jews, see Eph 3:5.
(e) De Bello Jud. l. 6. c. 9. sect. 3. (f) Misn. Pesach. c. 8. sect. 7. (g) lbid. c. 5. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
12:4 if the household be too little for the lamb, &c.--It appears from JOSEPHUS that ten persons were required to make up the proper paschal communion.
every man according to his eating--It is said that the quantity eaten of the paschal lamb, by each individual, was about the size of an olive.
12:512:5: Ոչխար կատարեալ՝ արու, տարեւոր, անարա՛տ լիցի ձեզ։ յօդեա՛ց եւ յայծեաց առնուցուք.
5 Ձեր այդ ոչխարը որեւէ պակասութիւն թող չունենայ, լինի արու, մէկ տարեկան ու անարատ: Այն կարող է գառ կամ ուլ լինել:
5 Ձեր գառնուկը անարատ, արու, մէկ տարեկան ըլլայ։ Ոչխարներէն կամ այծերէն առնէք զայն։
Ոչխար`` կատարեալ` արու, տարեւոր, անարատ լիցի ձեզ. յօդեաց եւ յայծեաց առնուցուք:

12:5: Ոչխար կատարեալ՝ արու, տարեւոր, անարա՛տ լիցի ձեզ։ յօդեա՛ց եւ յայծեաց առնուցուք.
5 Ձեր այդ ոչխարը որեւէ պակասութիւն թող չունենայ, լինի արու, մէկ տարեկան ու անարատ: Այն կարող է գառ կամ ուլ լինել:
5 Ձեր գառնուկը անարատ, արու, մէկ տարեկան ըլլայ։ Ոչխարներէն կամ այծերէն առնէք զայն։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: Агнец у вас должен быть без порока, мужеского пола, однолетний; возьмите его от овец, или от коз,
12:5 πρόβατον προβατον sheep τέλειον τελειος complete; accomplished ἄρσεν αρσην male ἐνιαύσιον ενιαυσιος be ὑμῖν υμιν you ἀπὸ απο from; away τῶν ο the ἀρνῶν αρην lamb καὶ και and; even τῶν ο the ἐρίφων εριφος kid λήμψεσθε λαμβανω take; get
12:5 שֶׂ֥ה śˌeh שֶׂה lamb תָמִ֛ים ṯāmˈîm תָּמִים complete זָכָ֥ר zāḵˌār זָכָר male בֶּן־ ben- בֵּן son שָׁנָ֖ה šānˌā שָׁנָה year יִהְיֶ֣ה yihyˈeh היה be לָכֶ֑ם lāḵˈem לְ to מִן־ min- מִן from הַ ha הַ the כְּבָשִׂ֥ים kkᵊvāśˌîm כֶּבֶשׂ young ram וּ û וְ and מִן־ min- מִן from הָ hā הַ the עִזִּ֖ים ʕizzˌîm עֵז goat תִּקָּֽחוּ׃ tiqqˈāḥû לקח take
12:5. erit autem agnus absque macula masculus anniculus iuxta quem ritum tolletis et hedumAnd it shall be a lamb without blemish, a male, of one year; according to which rite also you shall take a kid.
5. Your lamb shall be without blemish, a male of the first year: ye shall take it from the sheep, or from the goats:
Your lamb shall be without blemish, a male of the first year: ye shall take [it] out from the sheep, or from the goats:

5: Агнец у вас должен быть без порока, мужеского пола, однолетний; возьмите его от овец, или от коз,
12:5
πρόβατον προβατον sheep
τέλειον τελειος complete; accomplished
ἄρσεν αρσην male
ἐνιαύσιον ενιαυσιος be
ὑμῖν υμιν you
ἀπὸ απο from; away
τῶν ο the
ἀρνῶν αρην lamb
καὶ και and; even
τῶν ο the
ἐρίφων εριφος kid
λήμψεσθε λαμβανω take; get
12:5
שֶׂ֥ה śˌeh שֶׂה lamb
תָמִ֛ים ṯāmˈîm תָּמִים complete
זָכָ֥ר zāḵˌār זָכָר male
בֶּן־ ben- בֵּן son
שָׁנָ֖ה šānˌā שָׁנָה year
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֑ם lāḵˈem לְ to
מִן־ min- מִן from
הַ ha הַ the
כְּבָשִׂ֥ים kkᵊvāśˌîm כֶּבֶשׂ young ram
וּ û וְ and
מִן־ min- מִן from
הָ הַ the
עִזִּ֖ים ʕizzˌîm עֵז goat
תִּקָּֽחוּ׃ tiqqˈāḥû לקח take
12:5. erit autem agnus absque macula masculus anniculus iuxta quem ritum tolletis et hedum
And it shall be a lamb without blemish, a male, of one year; according to which rite also you shall take a kid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Отделенный от стад 10: авива, пасхальный агнец закалывался 14-го вечером, или в буквальном переводе с еврейского «между двумя вечерами».
Adam Clarke: Commentary on the Bible - 1831
12:5: Without blemish - Having no natural imperfection, no disease, no deficiency or redundancy of parts. On this point the rabbins have trifled most egregiously, reckoning fifty blemishes that render a lamb or kid, or any animal, improper to be sacrificed: five in the ear, three in the eyelid, eight in the eye, three in the nose, six in the mouth, etc., etc.
A male of the first year - That is, any age in the first year between eight days and twelve months.
From the sheep, or from the goats - The שה seh means either; and either was equally proper if without blemish. The Hebrews however in general preferred the lamb to the kid.
Albert Barnes: Notes on the Bible - 1834
12:5: Without blemish - This is in accordance with the general rule (margin reference): although in this case there is a special reason, since the lamb was in place of the firstborn male in each household. The restriction to the first year is unique, and refers apparently to the condition of perfect innocence in the antitype, the Lamb of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: be without: Lev 1:3, Lev 1:10, Lev 22:19-24; Deu 17:1; Mal 1:7, Mal 1:8, Mal 1:14; Heb 7:26, Heb 9:13, Heb 9:14; Pe1 1:18, Pe1 1:19
a male of the first year: Heb. son of a year, Lev 23:12; Sa1 13:1 *marg.
John Gill
12:5 Your lamb shall be without blemish,.... Without any spot or defect in it. Maimonides (h) reckons no less than fifty blemishes in a creature, anyone of which makes it unfit for sacrifice, see Lev 21:21. This lamb was a type of Christ, who is therefore said to be our passover sacrificed for us, 1Cor 5:7 comparable to a lamb for his innocence and harmlessness, for his meekness, humility, and patience, for usefulness both for food and raiment, as well as for being fit for sacrifice; and who is a lamb without spot and blemish, either of original sin, or actual transgression, holy in his nature, harmless in his life:
a male of the first year; anyone within that time, but not beyond it; denoting the strength and vigour of Christ, in the flower of his age, his short continuance among men, and his being tender and savoury food for the faith of his people:
ye shall take it out from the sheep, or from the goats; it might be either a lamb, or a kid of the goats; for the most part, or generally, it was a lamb that was taken; so the Jewish canon runs (i),"he that says to his servant, go and slay for me the passover, if he slays a kid he may eat it; if he slays a lamb he may eat of it; if he slays a kid and a lamb, he may eat of the first.''The goat being of an ill smell may denote Christ being made sin, and a sin offering for his people; and the taking of a lamb from these may signify the choice of Christ from among the people in the council and covenant of God; the preordination of him to be the lamb slain from the foundation of the world; the preservation of him from the infection of sin in his incarnation, and the separation of him from sinners in his conversation.
(h) Hilchot Biath Hamikdash, c. 7. sect. 1. (i) Misn. Pesach. c. 8. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
12:5 lamb . . . without blemish--The smallest deformity or defect made a lamb unfit for sacrifice--a type of Christ (Heb 7:26; 1Pet 1:19).
a male of the first year--Christ in the prime of life.
12:612:6: եւ եղիցի ձեզ պահեալ մինչեւ ՚ի չորս եւ ՚ի տասն աւուր ամսոյս այսորիկ։ եւ զենցեն զնա ամենայն բազմութիւն ժողովրդեան որդւոցն Իսրայէլի ընդ երեկս։
6 Այն կը պահէք մինչեւ այս ամսի տասնչորսերորդ օրը, եւ իսրայէլացիները այն թող մորթեն երեկոյեան:
6 Մինչեւ այս ամսուան տասնչորրորդ օրը պահէք զայն, ապա Իսրայէլի ժողովին բոլոր ժողովուրդը մորթեն զանիկա իրիկուան դէմ*։
Եւ եղիցի ձեզ պահեալ մինչեւ ի չորս եւ ի տասն աւուր ամսոյս այսորիկ. եւ զենցեն զնա ամենայն բազմութիւն ժողովրդեան որդւոցն Իսրայելի ընդ երեկս:

12:6: եւ եղիցի ձեզ պահեալ մինչեւ ՚ի չորս եւ ՚ի տասն աւուր ամսոյս այսորիկ։ եւ զենցեն զնա ամենայն բազմութիւն ժողովրդեան որդւոցն Իսրայէլի ընդ երեկս։
6 Այն կը պահէք մինչեւ այս ամսի տասնչորսերորդ օրը, եւ իսրայէլացիները այն թող մորթեն երեկոյեան:
6 Մինչեւ այս ամսուան տասնչորրորդ օրը պահէք զայն, ապա Իսրայէլի ժողովին բոլոր ժողովուրդը մորթեն զանիկա իրիկուան դէմ*։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: и пусть он хранится у вас до четырнадцатого дня сего месяца: тогда пусть заколет его все собрание общества Израильского вечером,
12:6 καὶ και and; even ἔσται ειμι be ὑμῖν υμιν you διατετηρημένον διατηρεω thoroughly keep; maintain ἕως εως till; until τῆς ο the τεσσαρεσκαιδεκάτης τεσσαρεσκαιδεκατος fourteenth τοῦ ο the μηνὸς μην.1 month τούτου ουτος this; he καὶ και and; even σφάξουσιν σφαζω slaughter αὐτὸ αυτος he; him πᾶν πας all; every τὸ ο the πλῆθος πληθος multitude; quantity συναγωγῆς συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward ἑσπέραν εσπερα evening
12:6 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be לָכֶם֙ lāḵˌem לְ to לְ lᵊ לְ to מִשְׁמֶ֔רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post עַ֣ד ʕˈaḏ עַד unto אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four עָשָׂ֛ר ʕāśˈār עָשָׂר -teen יֹ֖ום yˌôm יֹום day לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and שָׁחֲט֣וּ šāḥᵃṭˈû שׁחט slaughter אֹתֹ֗ו ʔōṯˈô אֵת [object marker] כֹּ֛ל kˈōl כֹּל whole קְהַ֥ל qᵊhˌal קָהָל assembly עֲדַֽת־ ʕᵃḏˈaṯ- עֵדָה gathering יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בֵּ֥ין bˌên בַּיִן interval הָ hā הַ the עַרְבָּֽיִם׃ ʕarbˈāyim עֶרֶב evening
12:6. et servabitis eum usque ad quartamdecimam diem mensis huius immolabitque eum universa multitudo filiorum Israhel ad vesperamAnd 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.
6. and ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it at even.
And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening:

6: и пусть он хранится у вас до четырнадцатого дня сего месяца: тогда пусть заколет его все собрание общества Израильского вечером,
12:6
καὶ και and; even
ἔσται ειμι be
ὑμῖν υμιν you
διατετηρημένον διατηρεω thoroughly keep; maintain
ἕως εως till; until
τῆς ο the
τεσσαρεσκαιδεκάτης τεσσαρεσκαιδεκατος fourteenth
τοῦ ο the
μηνὸς μην.1 month
τούτου ουτος this; he
καὶ και and; even
σφάξουσιν σφαζω slaughter
αὐτὸ αυτος he; him
πᾶν πας all; every
τὸ ο the
πλῆθος πληθος multitude; quantity
συναγωγῆς συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
ἑσπέραν εσπερα evening
12:6
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
לָכֶם֙ lāḵˌem לְ to
לְ lᵊ לְ to
מִשְׁמֶ֔רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post
עַ֣ד ʕˈaḏ עַד unto
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
עָשָׂ֛ר ʕāśˈār עָשָׂר -teen
יֹ֖ום yˌôm יֹום day
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
שָׁחֲט֣וּ šāḥᵃṭˈû שׁחט slaughter
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
כֹּ֛ל kˈōl כֹּל whole
קְהַ֥ל qᵊhˌal קָהָל assembly
עֲדַֽת־ ʕᵃḏˈaṯ- עֵדָה gathering
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בֵּ֥ין bˌên בַּיִן interval
הָ הַ the
עַרְבָּֽיִם׃ ʕarbˈāyim עֶרֶב evening
12:6. et servabitis eum usque ad quartamdecimam diem mensis huius immolabitque eum universa multitudo filiorum Israhel ad vesperam
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:6: Ye shall keep it up until the fourteenth day - The lamb or kid was to be taken from the flock on the tenth day, and kept up and fed by itself till the fourteenth day, when it was to be sacrificed. This was never commanded nor practiced afterwards. The rabbins mark four things that were required in the first passover that were never required afterwards:
1. The eating of the lamb in their houses dispersed through Goshen.
2. The taking the lamb on the tenth day.
3. The striking of its blood on the door posts and lintels of their houses. And,
4. Their eating it in haste. These things were not required of the succeeding generations.
The whole assembly - shall kill it - Any person might kill it, the sacrificial act in this case not being confined to the priests.
In the evening - בין הערבים beyn haarbayim, "between the two evenings." The Jews divided the day into morning and evening: till the sun passed the meridian all was morning or fore-noon; after that, all was afternoon or evening. Their first evening began just after twelve o'clock, and continued till sunset; their second evening began at sunset and continued till night, i.e., during the whole time of twilight; between twelve o'clock, therefore, and the termination of twilight, the passover was to be offered.
"The day among the Jews had twelve hours, Joh 11:9. Their first hour was about six o'clock in the morning with us. Their sixth hour was our noon. Their ninth hour answered to our three o'clock in the afternoon. By this we may understand that the time in which Christ was crucified began at the third hour, that is, at nine o'clock in the morning, the ordinary time for the daily morning sacrifice, and ended at the ninth hour, that is, three o'clock in the afternoon, the time of the evening sacrifice, Mar 15:25, Mar 15:33, Mar 15:34, Mar 15:37. Wherefore their ninth hour was their hour of prayer, when they used to go into the temple at the daily evening sacrifice, Act 3:1; and this was the ordinary time for the passover. It is worthy of remark that God sets no particular hour for the killing of the passover: any time between the two evenings, i.e., between twelve o'clock in the day and the termination of twilight, was lawful. The daily sacrifice (see Exo 29:38, Exo 29:39) was killed at half past the eighth hour, that is, half an hour Before three in the afternoon; and it was offered up at half past the ninth hour, that is, half an hour After three. In the evening of the passover it was killed at half past the seventh hour, and offered at half past the eighth, that is, half an hour Before three: and if the evening of the passover fell on the evening of the Sabbath, it was killed at half past the Sixth hour, and offered at half past the Seventh, that is, half an hour Before two in the afternoon. The reason of this was, they were first obliged to kill the daily sacrifice, and then to kill and roast the paschal lamb, and also to rest the evening before the passover. Agreeably to this Maimonides says 'the killing of the passover is after mid-day, and if they kill it before it is not lawful; and they do not kill it till after the daily evening sacrifice, and burning of incense: and after they have trimmed the lamps they begin to kill the paschal lambs until the end of the day.' By this time of the day God foreshowed the sufferings of Christ in the evening of times or in the last days, Heb 1:2; Pe1 1:19, Pe1 1:20 : and about the same time of the day, when the paschal lamb ordinarily died, He died also, viz., at the ninth hour; Mat 27:46-50." See Ainsworth.
Albert Barnes: Notes on the Bible - 1834
12:6: Until the fourteenth day - It should be observed that the offering of our Lord on the self-same day is an important point in determining the typical character of the transaction. A remarkable passage in the Talmud says: "It was a famous and old opinion among the ancient Jews that the day of the new year which was the beginning of the Israelites' deliverance out of Egypt should in future time be the beginning of the redemption by the Messiah."
In the evening - The Hebrew has between the two evenings. The meaning of the expression is disputed. The most probable explanation is that it includes the time from afternoon, or early eventide, until sunset. This accords with the ancient custom of the Hebrews, who killed the paschal lamb immediately after the offering of the daily sacrifice, which on the day of the Passover took place a little earlier than usual, between two and three p. m. This would allow about two hours and a half for slaying and preparing all the lambs. It is clear that they would not wait until sunset, at which time the evening meal would take place. The slaying of the lamb thus coincides exactly with the death of our Saviour, at the ninth hour of the day Mat 27:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: fourteenth: Lev 23:5; Num 9:3, Num 28:16, Num 28:18; Deu 16:1-6; Ch2 30:15; Eze 45:21
the whole: Ch2 30:15-18; Isa 53:6; Mat 27:20, Mat 27:25; Mar 15:1, Mar 15:8, Mar 15:11, Mar 15:25, Mar 15:33, Mar 15:34; Luk 23:1, Luk 23:18; Act 2:23, Act 3:14, Act 4:27
in the evening: Heb. between the two evenings, The Jews divided the day into morning and evening. till the sun passed the meridian, all was morning or forenoon; after that, all was evening or afternoon. Their first evening began just after twelve o'clock, and continued till sunset; their second evening began at sunset, and continued till night, i. e., during the whole time of twilight; between twelve o'clock, therefore, and the termination of twilight, the passover was to be offered (see parallel passages). Exo 16:12; Mat 27:46-50
Geneva 1599
12:6 And ye shall keep it up until the fourteenth day of the same month: and the (e) whole assembly of the congregation of Israel shall kill it in the evening.
(e) Every one his house.
John Gill
12:6 And ye shall keep it up until the fourteenth day of the same month,.... In their houses; this may denote the preservation of Christ in his infancy, and to the appointed time of his sufferings and death; and it is remarkable, that on this very day, the tenth of Nisan, four days before the passover, and so as many days before his sufferings and death, he made his entry into Jerusalem, near to which he was to be offered up, Jn 12:1,
and the whole assembly of the congregation shall kill it in the evening; that is, of the fourteenth of Nisan; not between the two suns, as the Targum of Jonathan, between the sun setting and the sun rising; nor between the setting of the sun, and the entire disappearance of its rays of light reflecting in the air and clouds after it, as Aben Ezra; so it is said in the Talmud (k), after the sun is set, all the time that the face of the east is red; others say as long as a man can walk half a mile after sun setting; and others, the twinkling of an eye; but "between the two evening's" (l), as it may be rendered; which respects that space of time after the sun begins to decline, and the entire setting of it; when the sun begins to decline, as it does after noon, that is the first evening, and when it is set, that is the second; and the middle space between the one and the other is about the nineth hour of the day, according to the Jewish computation, and, with us, about three o'clock in the afternoon, about which time the passover used to be killed; for they say (m),"the daily sacrifice was slain at eight and a half, and offered at the nineth; but on the evening of the passover it was slain at seven and a half, and offered at eight and a half, whether on a common day, or on a sabbath; and if the evening of the passover happened to be on the evening of the sabbath, it was slain at six and a half, and offered up at seven and a half, and after that the passover;''which was done, that there might be time before the last evening for the slaying of the passover lamb. Josephus (n) says, at the passover they slew the sacrifice from the nineth hour to the eleventh; See Gill on Mt 26:17, and it being at the nineth hour that our Lord was crucified, the agreement between him and the paschal lamb in this circumstance very manifestly appears, Mt 27:46 though it may also in general denote Christ's appearing in the last days, in the end of the world, to put away sin by the sacrifice of himself: the slaying of the paschal lamb is ascribed to the "whole assembly of the congregation", because it was to be slain by their order, and in their name, for their use, and they present; and thus the crucifixion of Christ, his sufferings and death, are attributed to the men of Israel, and all the house of Israel, Acts 2:22.
(k) T. Bab. Sabbat, fol. 34. 2. (l) "inter duas vesperas", Pagninus, Montanus, Junius & Tremellius, Piscator, Ainsworth. (m) Misn. Pesach. c. 5. sect. 1. (n) De Bello Jud. l. 6. c. 9. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
12:6 keep it up until the fourteenth day, &c.--Being selected from the rest of the flock, it was to be separated four days before sacrifice; and for the same length of time was Christ under examination and His spotless innocence declared before the world.
kill it in the evening--that is, the interval between the sun's beginning to decline, and sunset, corresponding to our three o'clock in the afternoon.
12:712:7: եւ առցեն յարենէ անտի եւ դիցեն ՚ի վերայ երկուց սեմոցն եւ բարաւորին տանցն յորս ուտիցեն զնա ՚ի նոսա։
7 Թող վերցնեն նրա արիւնից ու քսեն այն տան դռան սեմին երկու տեղ ու դռան շրջանակի վերեւը այն տան, ուր այն ուտելու են:
7 Անոր արիւնէն առնեն ու տուներուն երկու կողմի դրանդիքներուն ու վերի սեմին վրայ քսեն, ուր զանիկա պիտի ուտեն։
Եւ առցեն յարենէ անտի եւ դիցեն ի վերայ երկուց սեմոցն եւ բարաւորին տանցն յորս ուտիցեն զնա ի նոսա:

12:7: եւ առցեն յարենէ անտի եւ դիցեն ՚ի վերայ երկուց սեմոցն եւ բարաւորին տանցն յորս ուտիցեն զնա ՚ի նոսա։
7 Թող վերցնեն նրա արիւնից ու քսեն այն տան դռան սեմին երկու տեղ ու դռան շրջանակի վերեւը այն տան, ուր այն ուտելու են:
7 Անոր արիւնէն առնեն ու տուներուն երկու կողմի դրանդիքներուն ու վերի սեմին վրայ քսեն, ուր զանիկա պիտի ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: и пусть возьмут от крови [его] и помажут на обоих косяках и на перекладине дверей в домах, где будут есть его;
12:7 καὶ και and; even λήμψονται λαμβανω take; get ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams καὶ και and; even θήσουσιν τιθημι put; make ἐπὶ επι in; on τῶν ο the δύο δυο two σταθμῶν σταθμος and; even ἐπὶ επι in; on τὴν ο the φλιὰν φλια in τοῖς ο the οἴκοις οικος home; household ἐν εν in οἷς ος who; what ἐὰν εαν and if; unless φάγωσιν φαγω swallow; eat αὐτὰ αυτος he; him ἐν εν in αὐτοῖς αυτος he; him
12:7 וְ wᵊ וְ and לָֽקְחוּ֙ lˈāqᵊḥû לקח take מִן־ min- מִן from הַ ha הַ the דָּ֔ם ddˈām דָּם blood וְ wᵊ וְ and נָֽתְנ֛וּ nˈāṯᵊnˈû נתן give עַל־ ʕal- עַל upon שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two הַ ha הַ the מְּזוּזֹ֖ת mmᵊzûzˌōṯ מְזוּזָה door-post וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the מַּשְׁקֹ֑וף mmašqˈôf מַשְׁקֹוף lintel עַ֚ל ˈʕal עַל upon הַ ha הַ the בָּ֣תִּ֔ים bbˈāttˈîm בַּיִת house אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹאכְל֥וּ yōḵᵊlˌû אכל eat אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בָּהֶֽם׃ bāhˈem בְּ in
12:7. et sument de sanguine ac ponent super utrumque postem et in superliminaribus domorum in quibus comedent illumAnd 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.
7. And they shall take of the blood, and put it on the two side posts and on the lintel, upon the houses wherein they shall eat it.
And they shall take of the blood, and strike [it] on the two side posts and on the upper door post of the houses, wherein they shall eat it:

7: и пусть возьмут от крови [его] и помажут на обоих косяках и на перекладине дверей в домах, где будут есть его;
12:7
καὶ και and; even
λήμψονται λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
καὶ και and; even
θήσουσιν τιθημι put; make
ἐπὶ επι in; on
τῶν ο the
δύο δυο two
σταθμῶν σταθμος and; even
ἐπὶ επι in; on
τὴν ο the
φλιὰν φλια in
τοῖς ο the
οἴκοις οικος home; household
ἐν εν in
οἷς ος who; what
ἐὰν εαν and if; unless
φάγωσιν φαγω swallow; eat
αὐτὰ αυτος he; him
ἐν εν in
αὐτοῖς αυτος he; him
12:7
וְ wᵊ וְ and
לָֽקְחוּ֙ lˈāqᵊḥû לקח take
מִן־ min- מִן from
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
וְ wᵊ וְ and
נָֽתְנ֛וּ nˈāṯᵊnˈû נתן give
עַל־ ʕal- עַל upon
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
הַ ha הַ the
מְּזוּזֹ֖ת mmᵊzûzˌōṯ מְזוּזָה door-post
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
מַּשְׁקֹ֑וף mmašqˈôf מַשְׁקֹוף lintel
עַ֚ל ˈʕal עַל upon
הַ ha הַ the
בָּ֣תִּ֔ים bbˈāttˈîm בַּיִת house
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֹאכְל֥וּ yōḵᵊlˌû אכל eat
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
בָּהֶֽם׃ bāhˈem בְּ in
12:7. et sument de sanguine ac ponent super utrumque postem et in superliminaribus domorum in quibus comedent illum
And they shall take of the blood thereof, and put it upon both the side posts, and on the upper door posts of the houses, wherein they shall eat it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Как видно из ст. 13, было предписано кровью кропить косяки и перекладины дверей с той целью, чтобы карающая египтян десница Божья миновала евреев. Если же Ангел-губитель пощадил дома последних потому, что они были окроплены кровью агнеца, то из этого видно, что она была образом искупления, очищения и примирения. Ее значение равносильно значению всякой жертвенной крови (Лев 17:11).
Adam Clarke: Commentary on the Bible - 1831
12:7: Take of the blood, and strike it on the two side posts - This was to be done by dipping a bunch of hyssop into the blood, and thus sprinkling it upon the posts, etc.; see Exo 12:22. That this sprinkling of the blood of the paschal lamb was an emblem of the sacrifice and atonement made by the death of Jesus Christ, is most clearly intimated in the sacred writings, Pe1 1:2; Heb 9:13, Heb 9:14; Heb 8:10. It is remarkable that no blood was to be sprinkled on the threshold, to teach, as Mr. Ainsworth properly observes, a reverent regard for the blood of Christ, that men should not tread under foot the Son of God, nor count the blood of the covenant wherewith they were sanctified an unholy thing; Heb 10:29.
Albert Barnes: Notes on the Bible - 1834
12:7: The upper door post - Or lintel, Exo 12:23. This direction was understood by the Hebrews to apply only to the first Passover: it was certainly not adopted in Palestine. The meaning of the sprinkling of blood is hardly open to question. It was a representation of the offering of the life, substituted for that of the firstborn in each house, as an expiatory and vicarious sacrifice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: Exo 12:22, Exo 12:23; Eph 1:7; Heb 9:13, Heb 9:14, Heb 9:22, Heb 10:14, Heb 10:29, Heb 11:28; Pe1 1:2
John Gill
12:7 And they shall take of the blood,.... Of the lamb, being received into a basin, Ex 12:22,
and strike it on the two side posts; with a bunch of hyssop dipped into it:
and on the upper doorpost of the houses, wherein they shall eat it; but not on the posts of those houses, the inhabitants of which joined with their neighbours in eating it; though Levi Ben Gersom thinks they were sprinkled as the rest; but to what purpose, when there were no Israelites, and no firstborn in them? the two side posts were the posts of a folding door, on which the two folds were hung, and the upper doorpost is what is afterwards called the lintel, Ex 12:23 and has its name in Hebrew from looking out; for, as Aben Ezra says, there was a window over the door, as is the custom throughout the whole country of the Ishmaelites or Arabians; and so Schindler says (o), which perhaps he took from him, that the word signifies either a lintel, or a little window over the door, through which it might be seen who called or knocked at the door; and adds, in Egypt, as now in Arabia, there were windows over the doors of houses. The sprinkling the blood of the paschal lamb was typical of the sprinkling of the blood of Christ upon the hearts and consciences of his people, and of their peace, safety, and security by it from the wrath of God, and the vengeance of divine justice; of the further use of this rite, see Ex 12:22, Aben Ezra mentions it as the opinion of some, that the sprinkling of the blood on those places was to show that they slew the abomination of the Egyptians openly; but he himself gives a much better reason for this rite, namely, that it was to be a propitiation for everyone that ate in the house, and was a sign to the destroyer, that he might look upon it in like manner, as it is said Ezek 9:4, "set a mark, &c." this seems to be peculiar to the passover in Egypt, and was not used in later times.
(o) Lex. Pentaglott. col. 1938.
Robert Jamieson, A. R. Fausset and David Brown
12:7 take of the blood, and strike it on the two side-posts, &c.--as a sign of safety to those within. The posts must be considered of tents, in which the Israelites generally lived, though some might be in houses. Though the Israelites were sinners as well as the Egyptians, God was pleased to accept the substitution of a lamb--the blood of which, being seen sprinkled on the doorposts, procured them mercy. It was to be on the sideposts and upper doorposts, where it might be looked to, not on the threshold, where it might be trodden under foot. This was an emblem of the blood of sprinkling (Heb 12:24; Heb 10:29).
12:812:8: ր եպագ։
8 Այդ գիշեր թող ուտեն կրակի վրայ խորոված միսը, այն թող ուտեն բաղարջ հացով ու դառն խոտերով:
8 Միսը նոյն գիշերը ուտեն։ Զանիկա կրակի վրայ խորոված՝ բաղարջով ու լեղի խոտերով թող ուտեն։
Եւ կերիցեն զմիսն ի գիշերիս յայսմիկ. խորովեալ հրով, եւ բաղարջ ընդ եղեգի կերիցեն:

12:8: ր եպագ։
8 Այդ գիշեր թող ուտեն կրակի վրայ խորոված միսը, այն թող ուտեն բաղարջ հացով ու դառն խոտերով:
8 Միսը նոյն գիշերը ուտեն։ Զանիկա կրակի վրայ խորոված՝ բաղարջով ու լեղի խոտերով թող ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: пусть съедят мясо его в сию самую ночь, испеченное на огне; с пресным хлебом и с горькими [травами] пусть съедят его;
12:8 καὶ και and; even φάγονται φαγω swallow; eat τὰ ο the κρέα κρεας meat τῇ ο the νυκτὶ νυξ night ταύτῃ ουτος this; he ὀπτὰ οπτος broiled πυρὶ πυρ fire καὶ και and; even ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἐπὶ επι in; on πικρίδων πικρις eat; consume
12:8 וְ wᵊ וְ and אָכְל֥וּ ʔāḵᵊlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the זֶּ֑ה zzˈeh זֶה this צְלִי־ ṣᵊlî- צָלִי roast אֵ֣שׁ ʔˈēš אֵשׁ fire וּ û וְ and מַצֹּ֔ות maṣṣˈôṯ מַצָּה matzah עַל־ ʕal- עַל upon מְרֹרִ֖ים mᵊrōrˌîm מָרֹר bitter יֹאכְלֻֽהוּ׃ yōḵᵊlˈuhû אכל eat
12:8. et edent carnes nocte illa assas igni et azymos panes cum lactucis agrestibusAnd they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce.
8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; [and] with bitter [herbs] they shall eat it:

8: пусть съедят мясо его в сию самую ночь, испеченное на огне; с пресным хлебом и с горькими [травами] пусть съедят его;
12:8
καὶ και and; even
φάγονται φαγω swallow; eat
τὰ ο the
κρέα κρεας meat
τῇ ο the
νυκτὶ νυξ night
ταύτῃ ουτος this; he
ὀπτὰ οπτος broiled
πυρὶ πυρ fire
καὶ και and; even
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
ἐπὶ επι in; on
πικρίδων πικρις eat; consume
12:8
וְ wᵊ וְ and
אָכְל֥וּ ʔāḵᵊlˌû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
צְלִי־ ṣᵊlî- צָלִי roast
אֵ֣שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
מַצֹּ֔ות maṣṣˈôṯ מַצָּה matzah
עַל־ ʕal- עַל upon
מְרֹרִ֖ים mᵊrōrˌîm מָרֹר bitter
יֹאכְלֻֽהוּ׃ yōḵᵊlˈuhû אכל eat
12:8. et edent carnes nocte illa assas igni et azymos panes cum lactucis agrestibus
And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Пасхальная трапеза символизировала общее единение участников трапезы между собой и с ее учредителем — Богом. На такое значение пасхальной вечери указывают условия вкушения агнца. Приготовляемый без раздробления на части, пасхальный агнец являлся символом единства и целостности, указывал, что вкушавшие его должны вступить в общение с Господом. В связи с выражаемой пасхальной трапезой мыслью об общении евреев с Богом стоит повеление вкушать агнца с опресноками и горькими травами. В Египте Израилю грозила опасность заразиться развращением своих повелителей (Нав 24:14). Но Господь вывел его из страны порабощения, избрал в народ чистый, святой. Как таковой, он должен изгнать из своей среды прежнюю закваску — нравственную порчу, начать новую безгрешную жизнь. Знаком этого и служило оставление в праздник Пасхи квасного хлеба, символа всего порочного (Мф 16:6; 1: Кор 5:7–8), и вкушение опресноков, хлеба чистого (евр. mazzot — чистый, ср. 1: Кор 5:8). Побуждением проводить такую жизнь служило, в особенности, божественное благодеяние — освобождение от египетского рабства. Напоминанием о горечи этого последнего служило вкушение горьких трав (pikridwV — LXX, род самой горькой травы, соответствующей дикому латуку), употребление которых, равно как и горькой пищи, служит обычным символом бедствий и страданий (Пс 68:22; Иер 2:19). «Не ешьте от него недопеченного или сваренного в воде, но ешьте испеченное на огне» не стоит в противоречии с Втор 16:7: «ты должен сварить (башал) и есть». Глагол «башал» не значит «варить», а просто «делать готовым», и потому может быть одинаково употреблен и по отношению к печению на огне, и варению в воде.
Adam Clarke: Commentary on the Bible - 1831
12:8: They shall eat the flesh - roast with fire - As it was the ordinary custom of the Jews to boil their flesh, some think that the command given here was in opposition to the custom of the Egyptians, who ate raw flesh in honor of Osiris. The Ethiopians are to this day remarkable for eating raw flesh, as is the case with most savage nations.
Unleavened bread - מצות matstsoth, from מצה matsah, to squeeze or compress, because the bread prepared without leaven or yeast was generally compressed, sad or heavy, as we term it. The word here properly signifies unleavened cakes; the word for leaven in Hebrew is חמץ chamets, which simply signifies to ferment. It is supposed that leaven was forbidden on this and other occasions, that the bread being less agreeable to the taste, it might be emblematical of their bondage and bitter servitude, as this seems to have been one design of the bitter herbs which were commanded to be used on this occasion; but this certainly was not the sole design of the prohibition: leaven itself is a species of corruption, being produced by fermentation, which in such cases tends to putrefaction. In this very light St. Paul considers the subject in this place; hence, alluding to the passover as a type of Christ, he says: Purge out therefore the old leaven - for Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth; Co1 5:6-8.
Bitter herbs - What kind of herbs or salad is intended by the word מררים merorim, which literally signifies bitters, is not well known. The Jews think chicory, wild lettuce, horehound, and the like are intended. Whatever may be implied under the term, whether bitter herbs or bitter ingredients in general, it was designed to put them in mind of their bitter and severe bondage in the land of Egypt, from which God was now about to deliver them.
Albert Barnes: Notes on the Bible - 1834
12:8: In that night - The night is thus clearly distinguished from the evening when the lamb was slain. It was slain before sunset, on the 14th, and eaten after sunset, the beginning of the 15th.
With fire - Among various reasons given for this injunction the most probable and satisfactory seems to be the special sanctity attached to fire from the first institution of sacrifice (compare Gen 4:4).
And unleavened bread - On account of the hasty departure, allowing no time for the process of leavening: but the meaning discerned by Paul, Co1 5:7-8, and recognized by the Church in all ages, was assuredly implied, though not expressly declared in the original institution. Compare our Lord's words, Mat 16:6, Mat 16:12, as to the symbolism of leaven.
Bitter herbs - The word occurs only here and in Num 9:11, in reference to herbs. The symbolic reference to the pRev_ious sufferings of the Israelites is generally admitted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: eat the: Mat 26:26; Joh 6:52-57
roast: Deu 16:7; Psa 22:14; Isa 53:10
unleavened: Exo 13:3, Exo 13:7, Exo 34:25; Num 9:11; Deu 16:3; Amo 4:5; Mat 16:12; Co1 5:6-8; Gal 5:9
with bitter: Exo 1:14; Num 9:11; Zac 12:10; Th1 1:6
John Gill
12:8 And they shall eat the flesh in that night, roast with fire,.... The night of the fourteenth of Nisan; and as the Jews reckoned their days from the evening preceding, this must be the beginning of the fifteenth day, which being observed, will serve to reconcile some passages relating to this ordinance. The lamb was to be roasted, not only because its flesh thereby would be more palatable and savoury, but because soonest dressed that way, their present circumstances requiring haste; but chiefly to denote the sufferings of Christ, the antitype of it, when he endured the wrath of God, poured out as fire upon him; and also to show, that he is to be fed upon by faith, which works by love, or to be received with hearts inflamed with love to him:
and unleavened bread; this also was to be eaten at the same time, and for seven days running, even to the twenty first day of the month, Ex 12:15, where see more concerning this: the reason of this also was, because they were then in haste, and could not stay to leaven the dough that was in their troughs; and was significative of the unleavened bread of sincerity and truth, with which the true passover lamb is to be eaten, in opposition to the leaven of error, hypocrisy, and malice, 1Cor 5:7,
and with bitter herbs they shall eat it; the Vulgate Latin version renders it, "with wild lettuces", which are very bitter; and the worst sort of which, for bitterness, Pliny says (p), is what they call "picris", which has its name from the bitterness of it, and is the same by which the Septuagint render the word here: the Targum of Jonathan is,"with horehound and endive they shall eat it;''and so the Targum on Song 2:9. Wild endive; of which Pliny says (q), there is a wild endive, which in Egypt they call cichory, and bids fair to be one of these herbs; according to the Misnah (r) and Maimonides (s), there were five sorts of them, and anyone, or all of them, might be eaten; their names with both are these, Chazoreth, Ulshin, Thamcah, Charcabinah, and Maror; the four first of which may be the wild lettuce, endive, horehound, or perhaps "tansie"; and cichory the last. Maror has its name from bitterness, and is by the Misnic commentators (t) said to be a sort of the most bitter coriander; it seems to be the same with "picris": but whatever they were, for it is uncertain what they were, they were expressive of the bitter afflictions of the children of Israel in Egypt, with which their lives were made bitter; and of those bitter afflictions and persecutions in the world, which they that will live godly in Christ Jesus must expect to endure; as well as they may signify that as a crucified Christ must be looked upon, and lived upon by faith, so with mourning and humiliation for sin, and with true repentance for it as an evil and bitter thing, see Zech 12:10.
(p) Nat. Hist. l. 19. c. 8. & 21. 17. & 32. 22. (q) Ibid. (r) Misn. Pesach. c. 2. sect. 6. (s) Hilchot, Chametz Umetzah, c. 7. sect. 13. (t) Maimon. & Bartenora in Misn. Pesach. ut supra. (c. 2. sect. 6.)
Robert Jamieson, A. R. Fausset and David Brown
12:8 roast with fire--for the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings (2Chron 35:13).
unleavened bread--also for the sake of despatch (Deut 16:3), but as a kind of corruption (Lk 12:1) there seems to have been a typical meaning under it (1Cor 5:8).
bitter herbs--literally, "bitters"--to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.
12:912:9: Եւ ո՛չ ուտիցէք ՚ի նոցանէ հում, եւ ո՛չ պախ եփեալ ջրով. այլ խորովեալ հրով. զգլուխն ոտիւքն հանդերձ, եւ զփորոտին նորա։
9 Դրանք հում կամ խաշած չուտէք, այլ՝ կրակի վրայ խորովելով: Կ’ուտէք նաեւ ոչխարի գլուխը, ոտքերն ու փորոտիքը:
9 Անկէ՝ հում կամ ջուրի մէջ եփած չուտէք, բայց կրակի վրայ խորոված, անոր գլուխը ոտքերովը ու փորոտիքովը ուտէք։
Եւ ոչ ուտիցէք ի նոցանէ հում, եւ ոչ պախ եփեալ ջրով, այլ խորովեալ հրով. զգլուխն ոտիւքն հանդերձ, եւ զփորոտին նորա:

12:9: Եւ ո՛չ ուտիցէք ՚ի նոցանէ հում, եւ ո՛չ պախ եփեալ ջրով. այլ խորովեալ հրով. զգլուխն ոտիւքն հանդերձ, եւ զփորոտին նորա։
9 Դրանք հում կամ խաշած չուտէք, այլ՝ կրակի վրայ խորովելով: Կ’ուտէք նաեւ ոչխարի գլուխը, ոտքերն ու փորոտիքը:
9 Անկէ՝ հում կամ ջուրի մէջ եփած չուտէք, բայց կրակի վրայ խորոված, անոր գլուխը ոտքերովը ու փորոտիքովը ուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: не ешьте от него недопеченного, или сваренного в воде, но ешьте испеченное на огне, голову с ногами и внутренностями;
12:9 οὐκ ου not ἔδεσθε εσθιω eat; consume ἀπ᾿ απο from; away αὐτῶν αυτος he; him ὠμὸν ωμος shoulder οὐδὲ ουδε not even; neither ἡψημένον εψω in ὕδατι υδωρ water ἀλλ᾿ αλλα but ἢ η or; than ὀπτὰ οπτος broiled πυρί πυρ fire κεφαλὴν κεφαλη head; top σὺν συν with; [definite object marker] τοῖς ο the ποσὶν πους foot; pace καὶ και and; even τοῖς ο the ἐνδοσθίοις ενδοσθια inwards; entrails
12:9 אַל־ ʔal- אַל not תֹּאכְל֤וּ tōḵᵊlˈû אכל eat מִמֶּ֨נּוּ֙ mimmˈennû מִן from נָ֔א nˈā נָא raw וּ û וְ and בָשֵׁ֥ל vāšˌēl בָּשֵׁל cooked מְבֻשָּׁ֖ל mᵊvuššˌāl בשׁל boil בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if צְלִי־ ṣᵊlî- צָלִי roast אֵ֔שׁ ʔˈēš אֵשׁ fire רֹאשֹׁ֥ו rōšˌô רֹאשׁ head עַל־ ʕal- עַל upon כְּרָעָ֖יו kᵊrāʕˌāʸw כְּרָעַיִם shank וְ wᵊ וְ and עַל־ ʕal- עַל upon קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
12:9. non comedetis ex eo crudum quid nec coctum aqua sed assum tantum igni caput cum pedibus eius et intestinis vorabitisYou 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.
9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.
Eat not of it raw, nor sodden at all with water, but roast [with] fire; his head with his legs, and with the purtenance thereof:

9: не ешьте от него недопеченного, или сваренного в воде, но ешьте испеченное на огне, голову с ногами и внутренностями;
12:9
οὐκ ου not
ἔδεσθε εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ὠμὸν ωμος shoulder
οὐδὲ ουδε not even; neither
ἡψημένον εψω in
ὕδατι υδωρ water
ἀλλ᾿ αλλα but
η or; than
ὀπτὰ οπτος broiled
πυρί πυρ fire
κεφαλὴν κεφαλη head; top
σὺν συν with; [definite object marker]
τοῖς ο the
ποσὶν πους foot; pace
καὶ και and; even
τοῖς ο the
ἐνδοσθίοις ενδοσθια inwards; entrails
12:9
אַל־ ʔal- אַל not
תֹּאכְל֤וּ tōḵᵊlˈû אכל eat
מִמֶּ֨נּוּ֙ mimmˈennû מִן from
נָ֔א nˈā נָא raw
וּ û וְ and
בָשֵׁ֥ל vāšˌēl בָּשֵׁל cooked
מְבֻשָּׁ֖ל mᵊvuššˌāl בשׁל boil
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
צְלִי־ ṣᵊlî- צָלִי roast
אֵ֔שׁ ʔˈēš אֵשׁ fire
רֹאשֹׁ֥ו rōšˌô רֹאשׁ head
עַל־ ʕal- עַל upon
כְּרָעָ֖יו kᵊrāʕˌāʸw כְּרָעַיִם shank
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
12:9. non comedetis ex eo crudum quid nec coctum aqua sed assum tantum igni caput cum pedibus eius et intestinis vorabitis
You 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-13: Объяснение последних слов ст. 11: «это Пасха Господня». Имеющий поразить всех первенцев в Египте от человека до скота и тем самым, поскольку некоторые породы последнего считались за богов, доказать бессилие их («произведу суд над богами египетскими»), Господь пройдет мимо домов еврейских. Отсюда «песах», Пасха — прохождение мимо.
Adam Clarke: Commentary on the Bible - 1831
12:9: With the purtenance thereof - All the intestines, for these were abused by the heathens to purposes of divination; and when roasted in the manner here directed they could not be thus used. The command also implies that the lamb was to be roasted whole; neither the head or legs were to be separated, nor the intestines removed. I suppose that these last simply included the heart, lungs, liver, kidneys, etc., and not the intestinal canal.
Albert Barnes: Notes on the Bible - 1834
12:9: Raw - i. e. "half-cooked."
Sodden ... with water - It was probably more common to seethe meat than to roast meat; hence, the regrets expressed by the Israelites for the seething pots of Egypt.
The purtenance thereof - or its intestines. This verse directs that the lamb should be roasted and placed on the table whole. No bone was to be broken (see Exo 12:46, and margin reference). The bowels were taken out, washed and then replaced. The Talmud prescribes the form of the oven of earthenware, in which the lamb was roasted, open above and below with a grating for the fire. Lambs and sheep are roasted whole in Persia, nearly in the same manner.
This entire consumption of the lamb constitutes one marked difference between the Passover and all other sacrifices, in which either a part or the whole was burned, and thus offered directly to God. The whole substance of the sacrificed lamb was to enter into the substance of the people, the blood only excepted, which was sprinkled as a propitiatory and sacrificial offering. Another point of subordinate importance is noticed. The lamb was slain and the blood sprinkled by the head of each family: no separate priesthood as yet existed in Israel; its functions belonged from the beginning to the father of the family: when the priesthood was instituted the slaying of the lamb still devolved on the heads of families, though the blood was sprinkled on the altar by the priests; an act which essentially belonged to their office. The typical character of this part of the transaction is clear. Our Lord was offered and His blood shed as an expiatory and propitiatory sacrifice, but His whole Humanity is transfused spiritually and effectually into His Church, an effect which is at once symbolized and assured in holy communion, the Christian Passover.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: but roast with fire: Exo 12:8; Deu 16:7; Lam 1:13
Geneva 1599
12:9 Eat not of it raw, nor sodden at all with water, but roast [with] fire; his (f) head with his legs, and with the purtenance thereof.
(f) That is, all that may be eaten.
John Gill
12:9 Eat not of it raw,.... Not roasted enough; and so Jarchi says, that what is not sufficiently roasted, or is not thoroughly and down roasted, is in the Arabic language called (u), the word here used; and so Maimonides (w) says it signifies flesh, on which the fire begins to operate, and is roasted a little, but not enough for eating. And indeed there seems to be no necessity of a prohibition of eating the flesh quite raw: some (x) derive the word from a root which signifies to break, and suppose that this rule forbids the breaking or cutting it in pieces; that as it was to be roasted whole, and not a bone of it to be broken, so it was to be brought to table whole, and the whole to be eaten; but then it could not be eaten without being cut to pieces. Abarbinel (y) takes the word in the usual signification of it, "now", as if the sense was, ye shall not eat of it now, not before the evening of the fourteenth day; but whereas Moses had told them, Ex 12:6, that the lamb was to be kept up until the fourteenth day, it was needless to tell them that they should not eat it now or immediately; the first sense is best, and this shows that Christ, the antitype of this lamb, is not to be eaten in a carnal but spiritual manner, of which our Lord treats in Jn 6:31, nor sodden at all with water; the Targum of Jonathan is,"neither boiled in wine, nor in oil, nor in other liquor, nor boiled in water.''This, with respect to the antitype, shows, that Christ is not to be received in a cold lukewarm manner, and with indifference; and that nothing is to be mixed, added, and joined unto him, but he alone is to be regarded in the business of our acceptance, justification, and salvation:
but roast with fire; for the reasons before given: the manner of roasting it, according to the Jewish canons (z), was this, they bring a spit made of the wood of pomegranate, and thrust it into its mouth quite through it, and put the thighs and entrails within it; they do not roast the passover lamb on an iron spit, nor on an iron grate. Maimonides (a) is a little more particular and exact in his account; to the question, how do they roast it? he replies,"they transfix it through the middle of the mouth to its posteriors, with a wooden spit, and they hang it in the midst of a furnace, and the fire below:''so that it was not turned upon a spit, according to our manner of roasting, but was suspended on a hook, and roasted by the fire underneath, and so was a more exact figure of Christ suspended on the cross, and enduring the fire of divine wrath. And Justin Martyr (b) is still more particular, who was by birth a Samaritan, and was well versed in Jewish affairs; he, even in conversing with Trypho the Jew, who could have contradicted him had he said what was wrong, says, the lamb was roasted in the form of a cross; one spit, he says, went through from the lower parts to the head, and again another across the shoulders, to which the hands (or rather the legs) of the lamb were fastened and hung; and so was a very lively emblem of Christ crucified:
his head, with his legs, and with the purtenance thereof; or with its inwards (c), these were all to be roasted together, the whole lamb with all that belonged to it, with which the above canon of the Jews agrees.
(u) "cruda fuit caro", Golius, col. 2476. Semicocta, "cruda fuit caro", Castell. Lex. col. 2296. Vid. Hottinger. Smegma Oriental. p. 169, 170. (w) Hilchot Korban Pesach. c. 8. sect. 6. (x) Oleaster apud Rivet in loc. Gusset. Comment. Ebr. p. 487, 488; so some in Aben Ezra. (y) So Marinus Brixianus in Arca Noe. (z) Misn. Pesach. c. 7. sect. 1, 2. (a) Hilchot Korban Pesach. c. 8. sect. 10. (b) Dialog. cum Trypho Jud. p. 259. (c) "et cum interioribus ejus", Pagninus, Tigurine version, so Junius & Tremellius, Piscator.
John Wesley
12:9 Raw - Half roasted, but throughly drest.
Robert Jamieson, A. R. Fausset and David Brown
12:9 Eat not of it raw--that is, with any blood remaining; a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ (Jn 19:36).
12:1012:10: Եւ ո՛չ թողուցուք ՚ի նմանէ յայգ. եւ ոսկր մի՛ բեկանիցէք ՚ի նմանէ։ եւ որ ինչ մնայցէ ՚ի նմանէ յայգ՝ հրո՛վ այրեսջիք։
10 Առաւօտեան դրանից ոչինչ թող չմնայ: Ոչխարի ոսկորները մի՛ ջարդէք[20], այլ, ինչ որ աւելանայ դրանից, կրակով կ’այրէք: [20] 20. Եբրայերէնում չկայ Ոչխարի ոսկորները մի՛ ջարդէք:
10 Անկէ բան մը չթողուք մինչեւ առտու։ Ինչ որ առտուն մնայ, կրակով այրեցէք։
Եւ ոչ թողուցուք ի նմանէ յայգ. [151]եւ ոսկր մի՛ բեկանիցէք ի նմանէ.`` եւ որ ինչ մնայցէ ի նմանէ յայգ` հրով այրեսջիք:

12:10: Եւ ո՛չ թողուցուք ՚ի նմանէ յայգ. եւ ոսկր մի՛ բեկանիցէք ՚ի նմանէ։ եւ որ ինչ մնայցէ ՚ի նմանէ յայգ՝ հրո՛վ այրեսջիք։
10 Առաւօտեան դրանից ոչինչ թող չմնայ: Ոչխարի ոսկորները մի՛ ջարդէք[20], այլ, ինչ որ աւելանայ դրանից, կրակով կ’այրէք:
[20] 20. Եբրայերէնում չկայ Ոչխարի ոսկորները մի՛ ջարդէք:
10 Անկէ բան մը չթողուք մինչեւ առտու։ Ինչ որ առտուն մնայ, կրակով այրեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: не оставляйте от него до утра; но оставшееся от него до утра сожгите на огне.
12:10 οὐκ ου not ἀπολείψετε απολειπω leave behind ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἕως εως till; until πρωὶ πρωι early καὶ και and; even ὀστοῦν οστεον bone οὐ ου not συντρίψετε συντριβω fracture; smash ἀπ᾿ απο from; away αὐτοῦ αυτος he; him τὰ ο the δὲ δε though; while καταλειπόμενα καταλειπω leave behind; remain ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἕως εως till; until πρωὶ πρωι early ἐν εν in πυρὶ πυρ fire κατακαύσετε κατακαιω burn up
12:10 וְ wᵊ וְ and לֹא־ lō- לֹא not תֹותִ֥ירוּ ṯôṯˌîrû יתר remain מִמֶּ֖נּוּ mimmˌennû מִן from עַד־ ʕaḏ- עַד unto בֹּ֑קֶר bˈōqer בֹּקֶר morning וְ wᵊ וְ and הַ ha הַ the נֹּתָ֥ר nnōṯˌār יתר remain מִמֶּ֛נּוּ mimmˈennû מִן from עַד־ ʕaḏ- עַד unto בֹּ֖קֶר bˌōqer בֹּקֶר morning בָּ bā בְּ in † הַ the אֵ֥שׁ ʔˌēš אֵשׁ fire תִּשְׂרֹֽפוּ׃ tiśrˈōfû שׂרף burn
12:10. nec remanebit ex eo quicquam usque mane si quid residui fuerit igne conburetisNeither shall there remain any thing of it until morning. If there be any thing left, you shall burn it with fire.
10. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire.
And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire:

10: не оставляйте от него до утра; но оставшееся от него до утра сожгите на огне.
12:10
οὐκ ου not
ἀπολείψετε απολειπω leave behind
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἕως εως till; until
πρωὶ πρωι early
καὶ και and; even
ὀστοῦν οστεον bone
οὐ ου not
συντρίψετε συντριβω fracture; smash
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
τὰ ο the
δὲ δε though; while
καταλειπόμενα καταλειπω leave behind; remain
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἕως εως till; until
πρωὶ πρωι early
ἐν εν in
πυρὶ πυρ fire
κατακαύσετε κατακαιω burn up
12:10
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תֹותִ֥ירוּ ṯôṯˌîrû יתר remain
מִמֶּ֖נּוּ mimmˌennû מִן from
עַד־ ʕaḏ- עַד unto
בֹּ֑קֶר bˈōqer בֹּקֶר morning
וְ wᵊ וְ and
הַ ha הַ the
נֹּתָ֥ר nnōṯˌār יתר remain
מִמֶּ֛נּוּ mimmˈennû מִן from
עַד־ ʕaḏ- עַד unto
בֹּ֖קֶר bˌōqer בֹּקֶר morning
בָּ בְּ in
הַ the
אֵ֥שׁ ʔˌēš אֵשׁ fire
תִּשְׂרֹֽפוּ׃ tiśrˈōfû שׂרף burn
12:10. nec remanebit ex eo quicquam usque mane si quid residui fuerit igne conburetis
Neither shall there remain any thing of it until morning. If there be any thing left, you shall burn it with fire.
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Adam Clarke: Commentary on the Bible - 1831
12:10: Ye shall let nothing of it remain until the morning - Merely 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 blessed Lord saw no corruption, Psa 16:10; Act 2:27, because, like the paschal lamb, it was a sacrifice offered to God.
It appears that from the Jewish passover the heathens borrowed their sacrifice termed Propter Viam. It was their custom previously to their undertaking a journey, to offer a sacrifice to their gods, and to eat the whole if possible, but if any part was left they burned it with fire; and this was called propter viam, because it was made to procure a prosperous journey. It was in reference to this that Cato is said to have rallied a person called Q. Albidius, who, having eaten up all his goods, set fire to his house, his only remaining property. "He has offered his sacrifice propter viam," says Cato, "because he has burned what he could not eat." This account is given by Macrobius, Saturn., lib. ii., 2, edit. Bipont., vol. 1, p. 333; and is a remarkable instance how closely some of the religious observances of the people of God have been copied by the heathen nations.
Albert Barnes: Notes on the Bible - 1834
12:10: This was afterward a general law of sacrifices; at once pRev_enting all possibility of profanity, and of superstitious abuse. The injunction is on both accounts justly applied by our Church to the eucharist.
Burn with fire - Not being consumed by man, it was thus offered, like other sacrifices Exo 12:8, to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: Exo 23:18, Exo 29:34, Exo 34:25; Lev 7:15-17, Lev 22:30; Deu 16:4, Deu 16:5
John Gill
12:10 And ye shall let nothing of it remain until the morning,.... It was to be all ate up; a whole Christ is to be received and fed upon by faith; Christ in both his natures, divine and human, united in his person, in all his offices of prophet, priest, and King, and with all the benefits and blessings of his grace, and which come by his blood, righteousness, and sacrifice:
and that which remaineth of it until the morning, ye shall burn with fire: what of the flesh which remaineth not ate, and what of it that could not be eaten, as the bones, which were not broken, and the nerves and sinews, which might not be eaten; and so runs the Jewish canon (d),"the bones, and the sinews, and what remains, they shall burn on the sixteenth day; and if the sixteenth happens on the sabbath, they shall burn on the seventeenth.''The reason of this law was, that what was left might not be converted to common or superstitious uses, as also that the Israelites might not be burdened with it in their journey, nor the Egyptians have an opportunity of treating it with contempt.
(d) Misn. ut supra, (Persch. c. 7.) sect. 10.
John Wesley
12:10 Ye shall burn with fire - To prevent the profane abuse of it.
Robert Jamieson, A. R. Fausset and David Brown
12:10 let nothing of it remain until the morning--which might be applied in a superstitious manner, or allowed to putrefy, which in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.
12:1112:11: Եւ ա՛յսպէս ուտիցէք, գօտիք ձեր ընդ մէջս, եւ կօշիկք ձեր յոտս, եւ ցուպ ձեր ՚ի ձեռին։ փութանակի ուտիցէք, զի զատիկ Տեառն է[587]։ [587] Այլք. Եւ ցուպք ձեր ՚ի ձե՛՛։
11 Եւ կ’ուտէք այսպէս. ձեր գօտիները թող ձեր մէջքին լինեն, ձեր կօշիկները՝ ձեր ոտքերին, ձեր ցուպերը՝ ձեր ձեռքին: Արագ կ’ուտէք, որովհետեւ Տիրոջ զատիկն է:
11 Այսպէս պիտի ուտէք զայն. ձեր գօտիները մէջքերնիդ ու ձեր կօշիկները ոտքերնիդ եւ ձեր ցուպերը ձեռքերնիդ ըլլալով՝ զանիկա արտորնօք ուտէք։
Եւ այսպէս ուտիցէք. գօտիք ձեր ընդ մէջս, եւ կօշիկք ձեր յոտս, եւ ցուպք ձեր ի ձեռին. փութանակի ուտիցէք, զի [152]զատիկ Տեառն է:

12:11: Եւ ա՛յսպէս ուտիցէք, գօտիք ձեր ընդ մէջս, եւ կօշիկք ձեր յոտս, եւ ցուպ ձեր ՚ի ձեռին։ փութանակի ուտիցէք, զի զատիկ Տեառն է[587]։
[587] Այլք. Եւ ցուպք ձեր ՚ի ձե՛՛։
11 Եւ կ’ուտէք այսպէս. ձեր գօտիները թող ձեր մէջքին լինեն, ձեր կօշիկները՝ ձեր ոտքերին, ձեր ցուպերը՝ ձեր ձեռքին: Արագ կ’ուտէք, որովհետեւ Տիրոջ զատիկն է:
11 Այսպէս պիտի ուտէք զայն. ձեր գօտիները մէջքերնիդ ու ձեր կօշիկները ոտքերնիդ եւ ձեր ցուպերը ձեռքերնիդ ըլլալով՝ զանիկա արտորնօք ուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Ешьте же его так: пусть будут чресла ваши препоясаны, обувь ваша на ногах ваших и посохи ваши в руках ваших, и ешьте его с поспешностью: это--Пасха Господня.
12:11 οὕτως ουτως so; this way δὲ δε though; while φάγεσθε εσθιω eat; consume αὐτό αυτος he; him αἱ ο the ὀσφύες οσφυς loins; waist ὑμῶν υμων your περιεζωσμέναι περιζωννυμι wrap; gird up καὶ και and; even τὰ ο the ὑποδήματα υποδημα shoe ἐν εν in τοῖς ο the ποσὶν πους foot; pace ὑμῶν υμων your καὶ και and; even αἱ ο the βακτηρίαι βακτηρια in ταῖς ο the χερσὶν χειρ hand ὑμῶν υμων your καὶ και and; even ἔδεσθε εσθιω eat; consume αὐτὸ αυτος he; him μετὰ μετα with; amid σπουδῆς σπουδη diligence; haste πασχα πασχα Passover ἐστὶν ειμι be κυρίῳ κυριος lord; master
12:11 וְ wᵊ וְ and כָכָה֮ ḵāḵā כָּכָה thus תֹּאכְל֣וּ tōḵᵊlˈû אכל eat אֹתֹו֒ ʔōṯˌô אֵת [object marker] מָתְנֵיכֶ֣ם moṯnêḵˈem מָתְנַיִם hips חֲגֻרִ֔ים ḥᵃḡurˈîm חגר gird נַֽעֲלֵיכֶם֙ nˈaʕᵃlêḵem נַעַל sandal בְּ bᵊ בְּ in רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot וּ û וְ and מַקֶּלְכֶ֖ם maqqelᵊḵˌem מַקֵּל rod בְּ bᵊ בְּ in יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand וַ wa וְ and אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat אֹתֹו֙ ʔōṯˌô אֵת [object marker] בְּ bᵊ בְּ in חִפָּזֹ֔ון ḥippāzˈôn חִפָּזֹון haste פֶּ֥סַח pˌesaḥ פֶּסַח Passover ה֖וּא hˌû הוּא he לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
12:11. sic autem comedetis illum renes vestros accingetis calciamenta habebitis in pedibus tenentes baculos in manibus et comedetis festinantes est enim phase id est transitus DominiAnd 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.
11. And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste: it is the LORD’S passover,
And thus shall ye eat it; [with] your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it [is] the LORD' S passover:

11: Ешьте же его так: пусть будут чресла ваши препоясаны, обувь ваша на ногах ваших и посохи ваши в руках ваших, и ешьте его с поспешностью: это--Пасха Господня.
12:11
οὕτως ουτως so; this way
δὲ δε though; while
φάγεσθε εσθιω eat; consume
αὐτό αυτος he; him
αἱ ο the
ὀσφύες οσφυς loins; waist
ὑμῶν υμων your
περιεζωσμέναι περιζωννυμι wrap; gird up
καὶ και and; even
τὰ ο the
ὑποδήματα υποδημα shoe
ἐν εν in
τοῖς ο the
ποσὶν πους foot; pace
ὑμῶν υμων your
καὶ και and; even
αἱ ο the
βακτηρίαι βακτηρια in
ταῖς ο the
χερσὶν χειρ hand
ὑμῶν υμων your
καὶ και and; even
ἔδεσθε εσθιω eat; consume
αὐτὸ αυτος he; him
μετὰ μετα with; amid
σπουδῆς σπουδη diligence; haste
πασχα πασχα Passover
ἐστὶν ειμι be
κυρίῳ κυριος lord; master
12:11
וְ wᵊ וְ and
כָכָה֮ ḵāḵā כָּכָה thus
תֹּאכְל֣וּ tōḵᵊlˈû אכל eat
אֹתֹו֒ ʔōṯˌô אֵת [object marker]
מָתְנֵיכֶ֣ם moṯnêḵˈem מָתְנַיִם hips
חֲגֻרִ֔ים ḥᵃḡurˈîm חגר gird
נַֽעֲלֵיכֶם֙ nˈaʕᵃlêḵem נַעַל sandal
בְּ bᵊ בְּ in
רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot
וּ û וְ and
מַקֶּלְכֶ֖ם maqqelᵊḵˌem מַקֵּל rod
בְּ bᵊ בְּ in
יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand
וַ wa וְ and
אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
בְּ bᵊ בְּ in
חִפָּזֹ֔ון ḥippāzˈôn חִפָּזֹון haste
פֶּ֥סַח pˌesaḥ פֶּסַח Passover
ה֖וּא hˌû הוּא he
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
12:11. sic autem comedetis illum renes vestros accingetis calciamenta habebitis in pedibus tenentes baculos in manibus et comedetis festinantes est enim phase id est transitus Domini
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
12:11: And thus shall ye eat it; with your loins girded - As in the eastern countries they wear long loose garments, whenever they travel they tuck up the fore parts of their garments in the girdle which they wear round their loins.
Your shoes on your feet - This seems particularly mentioned because not customary. "The easterns throw off their shoes when they eat, because it would be troublesome," says Sir J. Chardin, "to keep their shoes upon their feet, they sitting cross-legged on the floor, and having no hinder quarters to their shoes, which are made like slippers; and as they do not use tables and chairs as we do in Europe, but have their floors covered with carpets, they throw off their shoes when they enter their apartments, lest they should soil those beautiful pieces of furniture." On the contrary the Israelites were to have their shoes on, because now about to commence their journey. It was customary among the Romans to lay aside their shoes when they went to a banquet. The servants took them off them when they entered the house, and returned them when they departed to their own habitations.
Your staff in your hand - The same writer observes that the eastern people universally make use of a staff when they travel on foot.
Ye shall eat it in haste - Because they were suddenly to take their departure: the destroying angel was at hand, their enemies were coming against them, and they had not a moment to lose.
It is the Lord's passover - That is, Jehovah is now about to pass over the land, and the houses only where the blood is sprinkled shall be safe from the stroke of death. The Hebrew word פסח pesach, which we very properly translate Passover, and which should always be pronounced as two words, has its name from the angel of God passing by or over the houses of the Israelites, on the posts and lintels of which the blood of the lamb was sprinkled, while he stopped at the houses of the Egyptians to slay their first-born.
Albert Barnes: Notes on the Bible - 1834
12:11: These instructions are understood by the Jews to apply only to the first Passover, when they belonged to the occasion. There is no trace of their observance at any later time. Each of the directions marks preparation for a journey; the long flowing robes are girded round the loins; shoes or sandals, not worn in the house or at meals, were fastened on the feet; and the traveler's staff was taken in hand.
The Lord's passover - The great and most significant name for the whole ordinance. The word Passover renders as nearly as possible the true meaning of the original, of which the primary sense is generally held to be "pass rapidly," like a bird with outstretched wings, but it undoubtedly includes the idea of sparing Exo 12:13. See Isa 31:5, which combines the two great ideas involved in the word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: loins: Mat 26:19, Mat 26:20; Luk 12:35; Eph 6:15; Pe1 1:13
shoes: Luk 7:38, Luk 15:22; Eph 6:15
it is the: Exo 12:27; Lev 23:5; Num 28:16; Deu 16:2-6; Co1 5:7
Geneva 1599
12:11 And thus shall ye 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) The lamb was not the Passover, but signified it, as ordinances are not the thing itself which they represent, but rather they signify it.
John Gill
12:11 And thus shall ye eat it,.... After the following manner, in the habit and posture described: the Targum of Jonathan adds,"at this time, and not in ages following;''for these rites were peculiar to the passover in Egypt, and not to be observed in later times:
with your loins girded; that is, with their garments girt about their loins, for the better convenience in travelling; for in those countries they wore long loose garments, which reached to their feet, and unless girt up, were a great hinderance in walking; and may denote the saints being girt with the girdle of truth, and their readiness and fitness to perform every good work:
your shoes on your feet; which used to be put off at feasts, in order to have their feet washed, which was frequently done at such times, as we learn from many instances in Scripture, which could not be done unless the shoes were off, Gen 18:4, besides, it is highly probable that the Israelites in Egypt did not wear shoes in common, it being a hot country, and they in a state of poverty and bondage; but now being about to depart the land, and to take a journey, they are ordered to have their shoes on, to be ready for it: and was a token of their deliverance and freedom, and joy on that occasion; and may, in an evangelic sense, denote the feet of the saints being shod with the preparation of the Gospel of peace, Eph 6:15,
and your staff in your hand; such as travellers make use of to support and assist, protect and defend them, in their journey, and may be expressive of faith in the word and promises of God, which are the support of his people in their passage through this world, Ps 23:4.
and ye shall eat it in haste; because upon slaying the firstborn the Egyptians would be urgent upon them to depart immediately. Aquila renders it, "with fear", and so the Targum of Jonathan; but the other sense suits best with the circumstances of the Israelites:
Tit is the Lord's passover; which he has commanded, and is a sign and token of his passing over the houses of the Israelites, when he destroyed the firstborn in all the houses of the Egyptians, and which is explained in the following verse, and the reason of its name given; the act of passing was his, the ordinance was appointed by him, and it was typical of the Lord Jesus Christ, the true passover, 1Cor 5:7.
John Wesley
12:11 The Lord's passover - A sign of his passing over you, when he destroyed the Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
12:11 THE RITE OF THE PASSOVER. (Ex 12:11-14)
thus shall ye eat it; with your loins girded, your shoes on your feet--as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite.
Tit is the Lord's passover--called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel.
12:1212:12: Եւ անցից ընդ ամենայն երկիրդ Եգիպտացւոց ՚ի գիշերիս յայսմիկ, եւ հարից զամենայն անդրանիկ երկրիդ Եգիպտացւոց ՚ի մարդոյ մինչեւ յանասուն։ եւ յամենայն դիսն Եգիպտացւոց արարից վրէժխնդրութիւն, զի ե՛ս եմ Տէր[588]։ [588] Ոմանք. Անդրանիկ՝ յերկրիդ Եգ՛՛։
12 Այդ գիշեր ես պիտի անցնեմ Եգիպտացիների ամբողջ երկրով եւ պիտի պատուհասեմ Եգիպտացիների երկրի բոլոր արու առաջնածիններին՝ թէ՛ մարդկանց, թէ՛ անասունների: Եգիպտացիների բոլոր աստուածներից վրէժ պիտի լուծեմ, որովհետեւ ե՛ս եմ Տէրը:
12 Տէրոջը զատիկն* է այն։ Այն գիշերը Եգիպտոսի երկրէն պիտի անցնիմ ու Եգիպտոսի երկրին մէջ բոլոր անդրանիկները, մարդ կամ անասուն, պիտի զարնեմ։ Եգիպտոսի բոլոր աստուածներուն* վրայ դատաստան պիտի կատարեմ։ Ես եմ Տէրը։
Եւ անցից ընդ ամենայն երկիրդ Եգիպտացւոց ի գիշերիս յայսմիկ, եւ հարից զամենայն անդրանիկ երկրիդ Եգիպտացւոց ի մարդոյ մինչեւ յանասուն. եւ յամենայն դիսն Եգիպտացւոց արարից վրէժխնդրութիւն. զի ես եմ Տէր:

12:12: Եւ անցից ընդ ամենայն երկիրդ Եգիպտացւոց ՚ի գիշերիս յայսմիկ, եւ հարից զամենայն անդրանիկ երկրիդ Եգիպտացւոց ՚ի մարդոյ մինչեւ յանասուն։ եւ յամենայն դիսն Եգիպտացւոց արարից վրէժխնդրութիւն, զի ե՛ս եմ Տէր[588]։
[588] Ոմանք. Անդրանիկ՝ յերկրիդ Եգ՛՛։
12 Այդ գիշեր ես պիտի անցնեմ Եգիպտացիների ամբողջ երկրով եւ պիտի պատուհասեմ Եգիպտացիների երկրի բոլոր արու առաջնածիններին՝ թէ՛ մարդկանց, թէ՛ անասունների: Եգիպտացիների բոլոր աստուածներից վրէժ պիտի լուծեմ, որովհետեւ ե՛ս եմ Տէրը:
12 Տէրոջը զատիկն* է այն։ Այն գիշերը Եգիպտոսի երկրէն պիտի անցնիմ ու Եգիպտոսի երկրին մէջ բոլոր անդրանիկները, մարդ կամ անասուն, պիտի զարնեմ։ Եգիպտոսի բոլոր աստուածներուն* վրայ դատաստան պիտի կատարեմ։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: А Я в сию самую ночь пройду по земле Египетской и поражу всякого первенца в земле Египетской, от человека до скота, и над всеми богами Египетскими произведу суд. Я Господь.
12:12 καὶ και and; even διελεύσομαι διερχομαι pass through; spread ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἐν εν in τῇ ο the νυκτὶ νυξ night ταύτῃ ουτος this; he καὶ και and; even πατάξω πατασσω pat; impact πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἕως εως till; until κτήνους κτηνος livestock; animal καὶ και and; even ἐν εν in πᾶσι πας all; every τοῖς ο the θεοῖς θεος God τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian ποιήσω ποιεω do; make τὴν ο the ἐκδίκησιν εκδικησις vindication; vengeance ἐγὼ εγω I κύριος κυριος lord; master
12:12 וְ wᵊ וְ and עָבַרְתִּ֣י ʕāvartˈî עבר pass בְ vᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרַיִם֮ miṣrayim מִצְרַיִם Egypt בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the זֶּה֒ zzˌeh זֶה this וְ wᵊ וְ and הִכֵּיתִ֤י hikkêṯˈî נכה strike כָל־ ḵol- כֹּל whole בְּכֹור֙ bᵊḵôr בְּכֹר first-born בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt מֵ mē מִן from אָדָ֖ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt אֶֽעֱשֶׂ֥ה ʔˈeʕᵉśˌeh עשׂה make שְׁפָטִ֖ים šᵊfāṭˌîm שֶׁפֶט judgment אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
12:12. et transibo per terram Aegypti nocte illa percutiamque omne primogenitum in terra Aegypti ab homine usque ad pecus et in cunctis diis Aegypti faciam iudicia ego DominusAnd 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.
12. For I will go through the land of Egypt in that night, and will smite all the 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.
For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I [am] the LORD:

12: А Я в сию самую ночь пройду по земле Египетской и поражу всякого первенца в земле Египетской, от человека до скота, и над всеми богами Египетскими произведу суд. Я Господь.
12:12
καὶ και and; even
διελεύσομαι διερχομαι pass through; spread
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ταύτῃ ουτος this; he
καὶ και and; even
πατάξω πατασσω pat; impact
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
ἕως εως till; until
κτήνους κτηνος livestock; animal
καὶ και and; even
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
θεοῖς θεος God
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
ποιήσω ποιεω do; make
τὴν ο the
ἐκδίκησιν εκδικησις vindication; vengeance
ἐγὼ εγω I
κύριος κυριος lord; master
12:12
וְ wᵊ וְ and
עָבַרְתִּ֣י ʕāvartˈî עבר pass
בְ vᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרַיִם֮ miṣrayim מִצְרַיִם Egypt
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
זֶּה֒ zzˌeh זֶה this
וְ wᵊ וְ and
הִכֵּיתִ֤י hikkêṯˈî נכה strike
כָל־ ḵol- כֹּל whole
בְּכֹור֙ bᵊḵôr בְּכֹר first-born
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
מֵ מִן from
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
אֶֽעֱשֶׂ֥ה ʔˈeʕᵉśˌeh עשׂה make
שְׁפָטִ֖ים šᵊfāṭˌîm שֶׁפֶט judgment
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
12:12. et transibo per terram Aegypti nocte illa percutiamque omne primogenitum in terra Aegypti ab homine usque ad pecus et in cunctis diis Aegypti faciam iudicia ego Dominus
And 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.
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Adam Clarke: Commentary on the Bible - 1831
12:12: Against all the gods of Egypt, etc. - As different animals were sacred among the Egyptians, the slaying of the first-born of all the beasts might be called executing judgment upon the gods of Egypt. As this however does not appear very clear and satisfactory, some have imagined that the word אלהי elohey should be translated princes, which is the rendering in our margin; for as these princes, who were rulers of the kingdom under Pharaoh, were equally hostile to the Hebrews with Pharaoh himself, therefore these judgments fell equally heavy on them also. But we may ask, Did not these judgments fall equally on all the families of Egypt, though multitudes of them had no particular part either in the evil counsel against the Israelites or in their oppression? Why then distinguish those in calamities in which all equally shared? None of these interpretations therefore appear satisfactory. Houbigant, by a very simple and natural emendation, has, he thinks, restored the whole passage to sense and reason. He supposes that אלהי elohey, Gods, is a mistake for אהלי ahley, Tents or habitations, the ה he and the ל lamed being merely interchanged. This certainly gives a very consistent sense, and points out the universality of the desolation to which the whole context continually refers. He therefore contends that the text should be read thus: And on all the Tents (or Habitations) of Egypt I will execute judgment; by which words the Lord signified that not one dwelling in the whole land of Egypt should be exempted from the judgment here threatened. It is but justice to say that however probable this criticism may appear, it is not supported by any of the ancient versions, nor by any of the MSS. collated by Kennicott and De Rossi. The parallel place also, Num 33:4, is rather against Houbigant's interpretation: For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also [ובאלהיהם ubeloheyhem] the Lord executed judgments. But Houbigant amends the word in this place in the same way as he does that in Exodus. There appears also to be an allusion to this former judgment in Isa 19:1 : Behold, the Lord - shall come into Egypt, and the idols [אלילי eliley] of Egypt shall be moved at his presence. And in Jer 43:13 : The houses of the gods [בתי אלהי bottey elohey] of the Egyptians shall he burn with fire. The rabbins say that "when Israel came out of Egypt, the holy blessed God threw down all the images of their abominations, and they were broken to pieces." When a nation was conquered, it was always supposed that their gods had either abandoned them or were overcome. Thus Egypt was ruined, and their gods confounded and destroyed by Jehovah. See Clarke's note on Exo 11:7.
Albert Barnes: Notes on the Bible - 1834
12:12: I will pass through - A word wholly distinct from that which means "pass over." The "passing through" was in judgment, the "passing over" in mercy.
Against all the gods of Egypt - Compare the margin reference. In smiting the firstborn of all living beings, man and beast, God struck down the objects of Egyptian worship (compare Exo 12:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: pass: Exo 12:23, Exo 11:4, Exo 11:5; Amo 5:17
will smite: Exo 12:29, Exo 12:30, Exo 11:4-6
against: Num 33:4; Sa1 5:3, Sa1 6:5; Ch1 14:12; Isa 19:1; Jer 43:13; Zep 2:11
gods: or, princes, Exo 21:6, Exo 22:28; Psa 82:1, Psa 82:6; Joh 10:34, Joh 10:35
I am the Lord: Exo 6:2; Isa 43:11-15; Eze 12:16
John Gill
12:12 For I will pass through the land of Egypt this night,..... Which must be understood consistent with his omnipresence, and of the manifestation of his powerful presence, or of the exertion of his mighty power in the following event: and will smite all the
firstborn in the land of Egypt, both man and beast; as had been declared to Pharaoh, Ex 11:5.
and against all the gods of Egypt I will execute judgment; meaning either figuratively, the nobles, princes, judges and civil magistrates, who are sometimes called Elohim, gods; but since the firstborn of these, as of others, and so the judgment on them, are comprehended in the preceding clause, this is, rather to be understood literally of the idols of the Egyptians, their images of gold and silver, or of whatever they were made of: the Targum of Jonathan is,"on all the idols of the Egyptians I will exercise four judgments; the molten idols shall be melted, the idols of stone shall be cut asunder, the idols of earth shall be broke to pieces, and the idols of wood shall become ashes;''see Num 33:4 and there are some traces of this in Heathen writers; Artapanus (e) says, that by an earthquake most of the temples in Egypt fell; and Justin (f) reports, that Moses, being the leader of the exile Israelites, stole away the sacred things of the Egyptians, i.e. their gods, which they endeavoured to regain by force of arms:
I am the Lord; God Almighty, faithful and true, and therefore what was threatened should certainly be performed, and thereby the Egyptians and all others might know that he was Jehovah alone, and that there is no God beside him.
(e) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. (f) E Trogo, l. 36. c. 2.
Robert Jamieson, A. R. Fausset and David Brown
12:12 smite . . . gods of Egypt--perhaps used here for princes and grandees. But, according to Jewish tradition, the idols of Egypt were all on that night broken in pieces (see Num 33:4; Is 19:1).
12:1312:13: Եւ եղիցի ձեզ արիւնդ նշանակեալ ՚ի վերայ տանց՝ յորս ուտիցէք դուք անդ։ եւ տեսից զարիւնդ եւ ապրեցուցի՛ց զձեզ. եւ ո՛չ լինիցին ՚ի ձեզ հարուածք ՚ի սատակել՝ յորժամ հարկանիցեմ յերկրիդ Եգիպտացւոց[589]։ [589] Ոմանք. Յորս իցէք դուք անդ։
13 Եւ նշուած արիւնը այն տների վրայ, ուր ուտելու էք, թող ձեզ նշան լինի: Ես, տեսնելով այդ արիւնը, պիտի խնայեմ ձեզ, եւ ձեր գլխին չեն իջնի մահաբեր այն հարուածները, որոնցով պիտի պատուհասեմ Եգիպտացիների երկիրը:
13 Արիւնը ձեր տուներուն վրայ նշանի համար ըլլայ, որպէս զի երբ արիւնը տեսնեմ, ձեր վրայէն անցնիմ եւ հարուածը ձեր վրայ չգայ ձեզ կորսնցնելու, երբ Եգիպտոսի երկիրը զարնեմ։
Եւ եղիցի ձեզ արիւնդ [153]նշանակեալ ի վերայ տանց` յորս իցէք դուք անդ. եւ տեսից զարիւնդ եւ [154]ապրեցուցից զձեզ``. եւ ոչ լինիցին ի ձեզ հարուածք ի սատակել` յորժամ հարկանիցեմ յերկրիդ Եգիպտացւոց:

12:13: Եւ եղիցի ձեզ արիւնդ նշանակեալ ՚ի վերայ տանց՝ յորս ուտիցէք դուք անդ։ եւ տեսից զարիւնդ եւ ապրեցուցի՛ց զձեզ. եւ ո՛չ լինիցին ՚ի ձեզ հարուածք ՚ի սատակել՝ յորժամ հարկանիցեմ յերկրիդ Եգիպտացւոց[589]։
[589] Ոմանք. Յորս իցէք դուք անդ։
13 Եւ նշուած արիւնը այն տների վրայ, ուր ուտելու էք, թող ձեզ նշան լինի: Ես, տեսնելով այդ արիւնը, պիտի խնայեմ ձեզ, եւ ձեր գլխին չեն իջնի մահաբեր այն հարուածները, որոնցով պիտի պատուհասեմ Եգիպտացիների երկիրը:
13 Արիւնը ձեր տուներուն վրայ նշանի համար ըլլայ, որպէս զի երբ արիւնը տեսնեմ, ձեր վրայէն անցնիմ եւ հարուածը ձեր վրայ չգայ ձեզ կորսնցնելու, երբ Եգիպտոսի երկիրը զարնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: И будет у вас кровь знамением на домах, где вы находитесь, и увижу кровь и пройду мимо вас, и не будет между вами язвы губительной, когда буду поражать землю Египетскую.
12:13 καὶ και and; even ἔσται ειμι be τὸ ο the αἷμα αιμα blood; bloodstreams ὑμῖν υμιν you ἐν εν in σημείῳ σημειον sign ἐπὶ επι in; on τῶν ο the οἰκιῶν οικια house; household ἐν εν in αἷς ος who; what ὑμεῖς υμεις you ἐστε ειμι be ἐκεῖ εκει there καὶ και and; even ὄψομαι οραω view; see τὸ ο the αἷμα αιμα blood; bloodstreams καὶ και and; even σκεπάσω σκεπαζω you καὶ και and; even οὐκ ου not ἔσται ειμι be ἐν εν in ὑμῖν υμιν you πληγὴ πληγη plague; stroke τοῦ ο the ἐκτριβῆναι εκτριβω when; once παίω παιω strike ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
12:13 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be הַ ha הַ the דָּ֨ם ddˌām דָּם blood לָכֶ֜ם lāḵˈem לְ to לְ lᵊ לְ to אֹ֗ת ʔˈōṯ אֹות sign עַ֤ל ʕˈal עַל upon הַ ha הַ the בָּתִּים֙ bbāttîm בַּיִת house אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתֶּ֣ם ʔattˈem אַתֶּם you שָׁ֔ם šˈām שָׁם there וְ wᵊ וְ and רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֔ם ddˈām דָּם blood וּ û וְ and פָסַחְתִּ֖י fāsaḥtˌî פסח be lame עֲלֵכֶ֑ם ʕᵃlēḵˈem עַל upon וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִֽהְיֶ֨ה yˈihyˌeh היה be בָכֶ֥ם vāḵˌem בְּ in נֶ֨גֶף֙ nˈeḡef נֶגֶף plague לְ lᵊ לְ to מַשְׁחִ֔ית mašḥˈîṯ מַשְׁחִית destruction בְּ bᵊ בְּ in הַכֹּתִ֖י hakkōṯˌî נכה strike בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:13. erit autem sanguis vobis in signum in aedibus in quibus eritis et videbo sanguinem ac transibo vos nec erit in vobis plaga disperdens quando percussero terram AegyptiAnd 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.
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 there shall no plague be upon you to destroy you, when I smite the land of Egypt.
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:

13: И будет у вас кровь знамением на домах, где вы находитесь, и увижу кровь и пройду мимо вас, и не будет между вами язвы губительной, когда буду поражать землю Египетскую.
12:13
καὶ και and; even
ἔσται ειμι be
τὸ ο the
αἷμα αιμα blood; bloodstreams
ὑμῖν υμιν you
ἐν εν in
σημείῳ σημειον sign
ἐπὶ επι in; on
τῶν ο the
οἰκιῶν οικια house; household
ἐν εν in
αἷς ος who; what
ὑμεῖς υμεις you
ἐστε ειμι be
ἐκεῖ εκει there
καὶ και and; even
ὄψομαι οραω view; see
τὸ ο the
αἷμα αιμα blood; bloodstreams
καὶ και and; even
σκεπάσω σκεπαζω you
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἐν εν in
ὑμῖν υμιν you
πληγὴ πληγη plague; stroke
τοῦ ο the
ἐκτριβῆναι εκτριβω when; once
παίω παιω strike
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
12:13
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
הַ ha הַ the
דָּ֨ם ddˌām דָּם blood
לָכֶ֜ם lāḵˈem לְ to
לְ lᵊ לְ to
אֹ֗ת ʔˈōṯ אֹות sign
עַ֤ל ʕˈal עַל upon
הַ ha הַ the
בָּתִּים֙ bbāttîm בַּיִת house
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתֶּ֣ם ʔattˈem אַתֶּם you
שָׁ֔ם šˈām שָׁם there
וְ wᵊ וְ and
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
וּ û וְ and
פָסַחְתִּ֖י fāsaḥtˌî פסח be lame
עֲלֵכֶ֑ם ʕᵃlēḵˈem עַל upon
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִֽהְיֶ֨ה yˈihyˌeh היה be
בָכֶ֥ם vāḵˌem בְּ in
נֶ֨גֶף֙ nˈeḡef נֶגֶף plague
לְ lᵊ לְ to
מַשְׁחִ֔ית mašḥˈîṯ מַשְׁחִית destruction
בְּ bᵊ בְּ in
הַכֹּתִ֖י hakkōṯˌî נכה strike
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:13. erit autem sanguis vobis in signum in aedibus in quibus eritis et videbo sanguinem ac transibo vos nec erit in vobis plaga disperdens quando percussero terram Aegypti
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:13: The blood shall be to you for a token - It shall be the sign to the destroying angel, that the house on which he sees this blood sprinkled is under the protection of God, and that no person in it is to be injured. See Clarke on Exo 12:11 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: the blood: Exo 12:23; Gen 17:11; Jos 2:12; Heb 11:28
and when: Th1 1:10; Jo1 1:7
to destroy you: Heb. for a destruction
John Gill
12:13 And the blood shall be to you for a token upon the houses where you are,.... The blood of the passover lamb being sprinkled on the two sideposts and upper doorposts of the houses inhabited by the Israelites, or where they were eating the passover; this should be a sign or token to them of the Lord's making good his promises, to them, and so of their safety, and to the destroying angel not to enter therein, but pass by and save them:
and when I see the blood, I will pass over you; for which reason this ordinance now instituted was called the passover, because the Lord, on sight of the blood sprinkled, passed over the houses of the Israelites to those of the Egyptians; or "leaped", as Jarchi says, the word signifies, skipped from one Egyptian house to another, passing by that of the Israelites:
and the plague shall not be upon you, to destroy you, when I smite the land of Egypt, the pestilence with which the firstborn should be destroyed.
12:1412:14: Եւ եղիցի ձեզ արիւնդ այդ ՚ի յիշատա՛կ, եւ տօնեցէք զդա՝ տօ՛ն Տեառն յազգս ձեր. օրէն յաւիտենակա՛ն տօնեցէք զդա։
14 Այդ օրը ձեզ համար յիշարժան թող լինի, եւ դուք, իբրեւ Տիրոջ տօն, այդ օրը տօնեցէ՛ք սերնդէսերունդ: Դա, իբրեւ կարգ, յաւիտեան կը տօնէք»:
14 Այն օրը ձեզի յիշատակի համար ըլլայ եւ զանիկա Տէրոջը տօն պահէք. ձեր սերունդին* մէջ յաւիտենական կանոնով մը տօն պահէք զայն։
Եւ եղիցի ձեզ օրդ այդ ի յիշատակ, եւ տօնեցէք զդա` տօն Տեառն. յազգս ձեր օրէն յաւիտենական տօնեցէք զդա:

12:14: Եւ եղիցի ձեզ արիւնդ այդ ՚ի յիշատա՛կ, եւ տօնեցէք զդա՝ տօ՛ն Տեառն յազգս ձեր. օրէն յաւիտենակա՛ն տօնեցէք զդա։
14 Այդ օրը ձեզ համար յիշարժան թող լինի, եւ դուք, իբրեւ Տիրոջ տօն, այդ օրը տօնեցէ՛ք սերնդէսերունդ: Դա, իբրեւ կարգ, յաւիտեան կը տօնէք»:
14 Այն օրը ձեզի յիշատակի համար ըլլայ եւ զանիկա Տէրոջը տօն պահէք. ձեր սերունդին* մէջ յաւիտենական կանոնով մը տօն պահէք զայն։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: И да будет вам день сей памятен, и празднуйте в оный праздник Господу во [все] роды ваши; [как] установление вечное празднуйте его.
12:14 καὶ και and; even ἔσται ειμι be ἡ ο the ἡμέρα ημερα day ὑμῖν υμιν you αὕτη ουτος this; he μνημόσυνον μνημοσυνον remembrance καὶ και and; even ἑορτάσετε εορταζω keep the festival αὐτὴν αυτος he; him ἑορτὴν εορτη festival; feast κυρίῳ κυριος lord; master εἰς εις into; for πάσας πας all; every τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your νόμιμον νομιμος eternal; of ages ἑορτάσετε εορταζω keep the festival αὐτήν αυτος he; him
12:14 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be הַ ha הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the זֶּ֤ה zzˈeh זֶה this לָכֶם֙ lāḵˌem לְ to לְ lᵊ לְ to זִכָּרֹ֔ון zikkārˈôn זִכָּרֹון remembrance וְ wᵊ וְ and חַגֹּתֶ֥ם ḥaggōṯˌem חגג jump אֹתֹ֖ו ʔōṯˌô אֵת [object marker] חַ֣ג ḥˈaḡ חַג festival לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֖ם ʕôlˌām עֹולָם eternity תְּחָגֻּֽהוּ׃ tᵊḥoggˈuhû חגג jump
12:14. habebitis autem hanc diem in monumentum et celebrabitis eam sollemnem Domino in generationibus vestris cultu sempiternoAnd 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.
14. And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD: throughout your generations ye shall keep it a feast by an ordinance for ever.
And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever:

14: И да будет вам день сей памятен, и празднуйте в оный праздник Господу во [все] роды ваши; [как] установление вечное празднуйте его.
12:14
καὶ και and; even
ἔσται ειμι be
ο the
ἡμέρα ημερα day
ὑμῖν υμιν you
αὕτη ουτος this; he
μνημόσυνον μνημοσυνον remembrance
καὶ και and; even
ἑορτάσετε εορταζω keep the festival
αὐτὴν αυτος he; him
ἑορτὴν εορτη festival; feast
κυρίῳ κυριος lord; master
εἰς εις into; for
πάσας πας all; every
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
νόμιμον νομιμος eternal; of ages
ἑορτάσετε εορταζω keep the festival
αὐτήν αυτος he; him
12:14
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
הַ ha הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֤ה zzˈeh זֶה this
לָכֶם֙ lāḵˌem לְ to
לְ lᵊ לְ to
זִכָּרֹ֔ון zikkārˈôn זִכָּרֹון remembrance
וְ wᵊ וְ and
חַגֹּתֶ֥ם ḥaggōṯˌem חגג jump
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
חַ֣ג ḥˈaḡ חַג festival
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָ֖ם ʕôlˌām עֹולָם eternity
תְּחָגֻּֽהוּ׃ tᵊḥoggˈuhû חגג jump
12:14. habebitis autem hanc diem in monumentum et celebrabitis eam sollemnem Domino in generationibus vestris cultu sempiterno
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Значением праздника объясняется его постоянное совершение за все то время, в течение которого будет сохранять свою силу ветхозаветный культ. Только в этом смысле Пасха — «установление вечное» (см. 1: Кор 5:7).

Подобно другим праздникам и установлениям, ветхозаветная Пасха является тенью, прообразом будущего (Кол 1:15–17). В пасхальных постановлениях тень будущего прозревали еще ветхозаветные писатели. Грядущему Мессии они усвояли такие названия, которые, очевидно, заимствованы от пасхального агнца.

Так, пророки Исайя и Иеремия уподобляют Его агнцу (Ис 53:7; Иер 11:19), и в этом уподоблении новозаветные писатели видят ясное указание на Иисуса Христа (Деян 8:32–35). Сообразно с этим название агнца прилагается к Нему и в Новом Завете (Ин 1:29; 1: Пет 1:19), а святой Иоанн Богослов, рассказывая, что воины не перебили голеней Христа, замечает: «сие произошло, да сбудется Писание: кость Его да не сокрушится» (19:33–36; Исх 12:10).

Более подробно раскрывают преобразовательное значение Пасхи отцы и учители Церкви. «Агнец, — говорит Кирилл Александрийский, — долженствовал быть предварительно избран и отделен от стада для жертвы: так и Христос от вечности предопределен к страданию за род человеческий». От пасхального агнца требовалось, чтобы он был совершен, без порока, мужеского пола, однолетен (Исх 12:5). Все эти черты, по указанию отцов Церкви, ясно изображают Иисуса Христа. Совершенство агнца — совершенство Христа не только по божеству, но и по воспринятому естеству, которое помазано божеством. Непорочность агнца — непорочность Христа, потому что Он врачует от позора и недостатков и скверн: сам Он воспринял на Себя наши грехи и болезни, но сам не подвергся ничему требующему врачевания. Агнец берется единолетен, как солнце правды (Мал 4:2; Григорий Богослов). В заклании пасхального агнца отцы Церкви видят соответствие с великой Жертвой. И прежде всего время заклания совпало с временем распятия Христа. «Он (Моисей), — говорит святой Ириней, — знал и день страдания Его и образно предсказал его под именем Пасхи. И в этот самый праздник Господь пострадал, совершая Пасху». «В четырнадцатый день агнец пасхальный заклан во образ Господа, распятого на кресте», замечает Ефрем Сирин. Кропление кровью пасхального агнца — образ нашего искупления кровью Христа (Кирилл Александрийский). «Вкушение пресных хлебов, по его словам, — указание на то, что сделавшиеся причастниками Христа должны питать душу свою не заквашенными, чистейшими пожеланиями, приучая себя к чуждой коварства и свободной от порочности жизни». Горькие травы — образ страданий, которые мы должны переносить по любви к Тому, Кто ради нас пошел на смерть.
Adam Clarke: Commentary on the Bible - 1831
12:14: A memorial - To keep up a remembrance of the severity and goodness, or justice and mercy, of God. Ye shall keep it a feast - it shall be annually observed, and shall be celebrated with solemn religious joy, throughout your generations - as long as ye continue to be a distinct people; an ordinance - a Divine appointment, an institution of God himself, neither to be altered nor set aside by any human authority.
For ever - חקת עולם chukkath olam, an everlasting or endless statute, because representative of the Lamb of God who taketh away the sin of the world; whose mediation, in consequence of his sacrifice, shall endure while time itself lasts; and to whose merits and efficacy the salvation of the soul shall be ascribable throughout eternity. This, therefore, is a statute and ordinance that can have no end, either in this world or in the world to come. It is remarkable that though the Jews have ceased from the whole of their sacrificial system, so that sacrifices are no longer offered by them in any part of the world, yet they all, in all their generations and in all countries, keep up the remembrance of the passover, and observe the feast of unleavened bread. But no lamb is sacrificed. Their sacrifices have all totally ceased, ever since the destruction of Jerusalem by the Romans. Even the flesh that is used on this occasion is partly roasted and partly boiled, that it may not even resemble the primitive sacrifice; for they deem it unlawful to sacrifice out of Jerusalem. The truth is, the true Lamb of God that taketh away the sin of the world has been offered, and they have no power to restore the ancient type. See Clarke on Exo 12:27 (note).
Albert Barnes: Notes on the Bible - 1834
12:14: A memorial - A commemorative and sacramental ordinance of perpetual obligation. As such, it has ever been observed by the Hebrews. By the Christian it is spiritually observed; its full significance is recognized, and all that it foreshadowed is realized, in the sacrament of holy communion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: memorial: Exo 13:9; Num 16:40; Jos 4:7; Psa 111:4, Psa 135:13; Zac 6:14; Mat 26:13; Luk 22:19; Co1 11:23-26
a feast: Exo 5:1; Deu 16:11; Neh 8:9-12
by an ordinance: Exo 12:17, Exo 12:24, Exo 12:43, Exo 13:10; Lev 23:4, Lev 23:5; Num 10:8, Num 18:8; Deu 16:1; Sa1 30:25; Kg2 23:21; Eze 46:14; Co1 5:7, Co1 5:8
Geneva 1599
12:14 And this day shall be unto you for a (h) memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance (i) for ever.
(h) Of the benefits received for your deliverance.
(i) That is, until Christ's coming: for then ceremonies will end.
John Gill
12:14 And this shall be unto you for a memorial,.... To be remembered, and that very deservedly, for the destruction of the firstborn of the Egyptians, and for the deliverance of the children of Israel out of Egypt, and as memorable a day it is, and much more so, for the redemption of the spiritual Israel by the Messiah; for it was on this selfsame day that he suffered for the redemption and salvation of his people: the Jews not only having a saying,"that in the month Nisan they were redeemed, and in the month Nisan they will be redeemed (g)''but they expressly say,"on the same day, the fifteenth of Nisan, Israel is to be redeemed, in the days of the Messiah, as they were redeemed on that day, as it is said, according to the days, &c. Mic 7:15 (h):"
and you shall keep it a feast to the Lord throughout your generations; as the fifteenth day was properly the Chagigah; or festival day, when they made a feast both of the flock and of the herd, of both sheep and oxen, Deut 16:2.
you shall keep it a feast by an ordinance for ever; unto the end of the Jewish economy and church state, until the Messiah come, the true passover, and be sacrificed for us.
(g) Roshhashanah, fol. 11. 1. 2. (h) Cabalistae apud Fagium in loc.
Robert Jamieson, A. R. Fausset and David Brown
12:14 for a memorial, &c.--The close analogy traceable in all points between the Jewish and Christian passovers is seen also in the circumstance that both festivals were instituted before the events they were to commemorate had transpired.
12:1512:15: Զեւթն օր բաղա՛րջ ուտիցէք, յառաջնմէ իսկ օրէ անտի՝ անհե՛տ առնիջիք զխմոր ՚ի տանց ձերոց։ ամենայն որ ուտիցէ խմորեալ՝ սատակեսցի՛ անձնն այն յԻսրայէլէ։
15 «Եօթը օր բաղարջ հաց կ’ուտէք, առաջին իսկ օրից սկսած ձեր տնից կը վերացնէք թթխմորը: Բոլոր նրանք, ովքեր առաջին օրից մինչեւ եօթներորդ օրը թթխմորով հաց կ’ուտեն, կը վերացուեն իսրայէլացիների միջից:
15 Եօթը օր բաղարջ պիտի ուտէք. առաջին օրը պէտք է ձեր տուներէն դուրս ձգէք խմորը, վասն զի առաջին օրէն մինչեւ եօթներորդ օրը ով որ խմորեալ հաց ուտէ, այն անձը Իսրայէլէն պիտի կորսուի։
Զեւթն օր բաղարջ ուտիցէք. յառաջնմէ իսկ օրէ անտի անհետ առնիջիք զխմոր ի տանց ձերոց. ամենայն որ ուտիցէ խմորեալ` սատակեսցի անձնն այն յԻսրայելէ` յառաջնմէ օրէն մինչեւ յօրն եւթներորդ:

12:15: Զեւթն օր բաղա՛րջ ուտիցէք, յառաջնմէ իսկ օրէ անտի՝ անհե՛տ առնիջիք զխմոր ՚ի տանց ձերոց։ ամենայն որ ուտիցէ խմորեալ՝ սատակեսցի՛ անձնն այն յԻսրայէլէ։
15 «Եօթը օր բաղարջ հաց կ’ուտէք, առաջին իսկ օրից սկսած ձեր տնից կը վերացնէք թթխմորը: Բոլոր նրանք, ովքեր առաջին օրից մինչեւ եօթներորդ օրը թթխմորով հաց կ’ուտեն, կը վերացուեն իսրայէլացիների միջից:
15 Եօթը օր բաղարջ պիտի ուտէք. առաջին օրը պէտք է ձեր տուներէն դուրս ձգէք խմորը, վասն զի առաջին օրէն մինչեւ եօթներորդ օրը ով որ խմորեալ հաց ուտէ, այն անձը Իսրայէլէն պիտի կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: Семь дней ешьте пресный хлеб; с самого первого дня уничтожьте квасное в домах ваших, ибо кто будет есть квасное с первого дня до седьмого дня, душа та истреблена будет из среды Израиля.
12:15 ἑπτὰ επτα seven ἡμέρας ημερα day ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἔδεσθε εσθιω eat; consume ἀπὸ απο from; away δὲ δε though; while τῆς ο the ἡμέρας ημερα day τῆς ο the πρώτης πρωτος first; foremost ἀφανιεῖτε αφανιζω obscure; hide ζύμην ζυμη leaven ἐκ εκ from; out of τῶν ο the οἰκιῶν οικια house; household ὑμῶν υμων your πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever φάγῃ φαγω swallow; eat ζύμην ζυμη leaven ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day τῆς ο the πρώτης πρωτος first; foremost ἕως εως till; until τῆς ο the ἡμέρας ημερα day τῆς ο the ἑβδόμης εβδομος seventh
12:15 שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven יָמִים֙ yāmîm יֹום day מַצֹּ֣ות maṣṣˈôṯ מַצָּה matzah תֹּאכֵ֔לוּ tōḵˈēlû אכל eat אַ֚ךְ ˈʔaḵ אַךְ only בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הָ hā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first תַּשְׁבִּ֥יתוּ tašbˌîṯû שׁבת cease שְּׂאֹ֖ר śśᵊʔˌōr שְׂאֹר leaven מִ mi מִן from בָּתֵּיכֶ֑ם bbāttêḵˈem בַּיִת house כִּ֣י׀ kˈî כִּי that כָּל־ kol- כֹּל whole אֹכֵ֣ל ʔōḵˈēl אכל eat חָמֵ֗ץ ḥāmˈēṣ חָמֵץ leaven וְ wᵊ וְ and נִכְרְתָ֞ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֤פֶשׁ nnˈefeš נֶפֶשׁ soul הַ ha הַ the הִוא֙ hiw הִיא she מִ mi מִן from יִּשְׂרָאֵ֔ל yyiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from יֹּ֥ום yyˌôm יֹום day הָ hā הַ the רִאשֹׁ֖ן rišˌōn רִאשֹׁון first עַד־ ʕaḏ- עַד unto יֹ֥ום yˌôm יֹום day הַ ha הַ the שְּׁבִעִֽי׃ ššᵊviʕˈî שְׁבִיעִי seventh
12:15. septem diebus azyma comedetis in die primo non erit fermentum in domibus vestris quicumque comederit fermentatum peribit anima illa de Israhel a primo die usque ad diem septimumSeven 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.
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, that soul shall be cut off from Israel.
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, that soul shall be cut off from Israel:

15: Семь дней ешьте пресный хлеб; с самого первого дня уничтожьте квасное в домах ваших, ибо кто будет есть квасное с первого дня до седьмого дня, душа та истреблена будет из среды Израиля.
12:15
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
ἔδεσθε εσθιω eat; consume
ἀπὸ απο from; away
δὲ δε though; while
τῆς ο the
ἡμέρας ημερα day
τῆς ο the
πρώτης πρωτος first; foremost
ἀφανιεῖτε αφανιζω obscure; hide
ζύμην ζυμη leaven
ἐκ εκ from; out of
τῶν ο the
οἰκιῶν οικια house; household
ὑμῶν υμων your
πᾶς πας all; every
ὃς ος who; what
ἂν αν perhaps; ever
φάγῃ φαγω swallow; eat
ζύμην ζυμη leaven
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
ο the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
τῆς ο the
ἡμέρας ημερα day
τῆς ο the
πρώτης πρωτος first; foremost
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
τῆς ο the
ἑβδόμης εβδομος seventh
12:15
שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven
יָמִים֙ yāmîm יֹום day
מַצֹּ֣ות maṣṣˈôṯ מַצָּה matzah
תֹּאכֵ֔לוּ tōḵˈēlû אכל eat
אַ֚ךְ ˈʔaḵ אַךְ only
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הָ הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
תַּשְׁבִּ֥יתוּ tašbˌîṯû שׁבת cease
שְּׂאֹ֖ר śśᵊʔˌōr שְׂאֹר leaven
מִ mi מִן from
בָּתֵּיכֶ֑ם bbāttêḵˈem בַּיִת house
כִּ֣י׀ kˈî כִּי that
כָּל־ kol- כֹּל whole
אֹכֵ֣ל ʔōḵˈēl אכל eat
חָמֵ֗ץ ḥāmˈēṣ חָמֵץ leaven
וְ wᵊ וְ and
נִכְרְתָ֞ה niḵrᵊṯˈā כרת cut
הַ ha הַ the
נֶּ֤פֶשׁ nnˈefeš נֶפֶשׁ soul
הַ ha הַ the
הִוא֙ hiw הִיא she
מִ mi מִן from
יִּשְׂרָאֵ֔ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
יֹּ֥ום yyˌôm יֹום day
הָ הַ the
רִאשֹׁ֖ן rišˌōn רִאשֹׁון first
עַד־ ʕaḏ- עַד unto
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
שְּׁבִעִֽי׃ ššᵊviʕˈî שְׁבִיעִי seventh
12:15. septem diebus azyma comedetis in die primo non erit fermentum in domibus vestris quicumque comederit fermentatum peribit anima illa de Israhel a primo die usque ad diem septimum
Seven 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Началом семидневного праздника опресноков является следующий за Пасхой день, т. е. 15-e число авива (Лев 23:6; Чис 28:17). В ночь на это число евреи покинули Египет (29–34). В знак начавшейся с данного момента новой жизни (17) отрешения от египетской закваски, евреи должны изгнать из своих домов все квасное. Нарушитель постановлений богоизбранного народа исключает себя из среды этого последнего, — наказывается смертью (Быт 17:14; ср. Исх 4:24; 31:14).
Adam Clarke: Commentary on the Bible - 1831
12:15: Seven days shall ye eat unleavened bread - This has been considered as a distinct ordinance, and not essentially connected with the passover. The passover was to be observed on the fourteenth day of the first month; the feast of unleavened bread began on the fifteenth and lasted seven days, the first and last of which were holy convocations.
That soul shall be cut off - There are thirty-six places in which this excision or cutting off is threatened against the Jews for neglect of some particular duty; and what is implied in the thing itself is not well known. Some think it means a violent death, some a premature death, and some an eternal death. It is very likely that it means no more than a separation from the rights and privileges of an Israelite; so that after this excision the person was considered as a mere stranger, who had neither lot nor part in Israel, nor any right to the blessings of the covenant. This is probably what St. Paul means, Rom 9:3. But we naturally suppose this punishment was not inflicted but on those who had showed a marked and obstinate contempt for the Divine authority. This punishment appears to have been nearly the same with excommunication among the Christians; and from this general notion of the cutting off, the Christian excommunication seems to have been borrowed.
Albert Barnes: Notes on the Bible - 1834
12:15: Cut off - The penalty inflicted on those who transgressed the command may be accounted for on the ground that it was an act of rebellion; but additional light is thrown upon it by the typical meaning assigned to leaven by our Lord, Mat 16:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Seven: Exo 12:8, Exo 13:6, Exo 13:7-10, Exo 23:15, Exo 34:18, Exo 34:25; Lev 23:5-8; Num 28:17; Deu 16:3, Deu 16:5, Deu 16:8; Mat 16:12; Luk 12:1; Act 12:3
that soul: Exo 12:19, Exo 12:20, Exo 31:14; Gen 17:14; Lev 17:10, Lev 17:14; Num 9:13; Mal 2:12; Gal 5:12
John Gill
12:15 Seven days shall ye eat unleavened bread,.... From the evening of the fourteenth day to the evening of the twenty first; and this was a distinct festival from what was properly called the feast of the passover, and does not respect the first passover in Egypt; for though the passover lamb was eaten with unleavened bread, and the Israelites ate no other, not only for seven days, but for thirty days following; yet this was not only by the divine command, but through necessity, they having no other bread to eat; but in later times they were commanded to keep a feast for seven days, in which they were not to eat leavened bread, in commemoration of their hasty departure out of Egypt, not having time to leaven the dough in their troughs, and of their distress and want of savoury bread:
even the first day ye shall put away leaven out of your houses; out of their dwelling houses, which were to be diligently searched for that purpose, and every hole and crevice in them; and not only their lower rooms, their dining rooms and parlours, but their upper rooms and bedchambers; because it was possible a man might sometimes go into them with a piece of bread in his hand, and drop or leave some of it behind him: yea, synagogues and schools were to be searched, since children might carry thither leavened breads (i): and this search was to be made by the light of a lamp or candle, not by the light of the moon, if in the night; nor by the light of the sun, if in the day, but by the light of a lamp or candle, and not by the light of a torch, or of a lump of fat, or grease, or oil, but by a lamp or candle of wax (k): and this search was to be made at the beginning of the night of the fourteenth of Nisan; yea, it is said that leavened bread was forbidden from the seventh hour of the day, that is, one o'clock in the afternoon and upwards, which is the middle of the day (l): the account of the Misnic doctors is (m),"R. Meir says, that they may eat leaven the whole fifth hour, i.e. eleven o'clock in the morning, and burn it the beginning of the sixth, or twelve o'clock; R. Judah says, they may eat it all the fourth hour, or tenth o'clock, and suspend it the whole fifth hour, and burn it the beginning of the sixth:"
for whosoever eateth leavened bread from the first day until the seventh day; from the first of the seven days to the last of them, beginning at the night at the fourteenth, and ending at the night of the twenty first:
that soul shall be cut off from Israel; either from the commonwealth of Israel, and be disfranchised, and not accounted as an Israelite; or from the Israelitish church state, and have no communion in it, or partake of the ordinances at it; or if it is to be understood of cutting off by death, it is either by the hand of the civil magistrate, or by the immediate hand of God; and is sometimes by the Jews interpreted of a man dying either without children, or before he is fifty years of age, and some even understand it of destruction of soul and body, or of eternal damnation.
(i) Lebush, par. 1. No. 433. sect. 1. 3. 10. Schulcan Aruch, par. 1. No. 433. sect. 3. 10. (k) Lebush & Schulcan ib. sect. 1. (l) Lebush & Schulcan No. 431. sect. 1. (m) Misn. Pesach c. 1. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
12:15 UNLEAVENED BREAD. (Exo. 12:15-51)
Seven days shall ye eat unleavened bread, &c.--This was to commemorate another circumstance in the departure of the Israelites, who were urged to leave so hurriedly that their dough was unleavened (Ex 12:39), and they had to eat unleavened cakes (Deut 16:3). The greatest care was always taken by the Jews to free their houses from leaven--the owner searching every corner of his dwelling with a lighted candle. A figurative allusion to this is made (1Cor 5:7). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus even were there none in all the country, it could be got within twenty-four hours [HARMER].
that soul shall be cut off--excommunicated from the community and privileges of the chosen people.
12:1612:16: Յառաջնմէ օրէն մինչեւ յօ՛րն եւթներորդ. եւ օրն եւթներորդ նուիրեա՛լ եղիցի ձեզ սո՛ւրբ. զամենայն գործ սպասու մի՛ գործիցէք ՚ի նմա, բայց միայն որ գործիցի ամենայն անձին՝ այն միա՛յն գործեսցի ձեզ[590]։ [590] Ոմանք. Յառաջնմէ օրէ անտի մինչեւ ցօրն եւթներորդ նուիրեալ եղի՛՛։
16 Առաջին օրը թող սուրբ հռչակուի[21]: Ձեզ համար թող սուրբ լինի նաեւ նուիրական եօթներորդ օրը: Այդ օրերին ոչ մի աշխատանք չկատարէք, այլ կատարեցէք միայն այն, ինչ կապուած է իւրաքանչիւր մարդու անձնական կարիքների հետ: [21] 21. Եբրայերէնում՝ սուրբ ժողով լինի:
16 Առաջին օրը սուրբ ժողով մը ըլլայ, եօթներորդ օրն ալ ձեզի սուրբ ժողով մը ըլլայ։ Այն օրերը պէտք չէ ոեւէ գործ գործէք, միայն ամէն մէկը իր ուտելիքը կրնայ պատրաստել։
Եւ [155]օրն առաջին կոչեսցի սուրբ, եւ օրն եւթներորդ նուիրեալ եղիցի ձեզ`` սուրբ. զամենայն գործ սպասու մի՛ գործիցէք ի նմա, բայց միայն [156]որ գործիցի ամենայն անձին`` այն միայն գործեսցի ձեզ:

12:16: Յառաջնմէ օրէն մինչեւ յօ՛րն եւթներորդ. եւ օրն եւթներորդ նուիրեա՛լ եղիցի ձեզ սո՛ւրբ. զամենայն գործ սպասու մի՛ գործիցէք ՚ի նմա, բայց միայն որ գործիցի ամենայն անձին՝ այն միա՛յն գործեսցի ձեզ[590]։
[590] Ոմանք. Յառաջնմէ օրէ անտի մինչեւ ցօրն եւթներորդ նուիրեալ եղի՛՛։
16 Առաջին օրը թող սուրբ հռչակուի[21]: Ձեզ համար թող սուրբ լինի նաեւ նուիրական եօթներորդ օրը: Այդ օրերին ոչ մի աշխատանք չկատարէք, այլ կատարեցէք միայն այն, ինչ կապուած է իւրաքանչիւր մարդու անձնական կարիքների հետ:
[21] 21. Եբրայերէնում՝ սուրբ ժողով լինի:
16 Առաջին օրը սուրբ ժողով մը ըլլայ, եօթներորդ օրն ալ ձեզի սուրբ ժողով մը ըլլայ։ Այն օրերը պէտք չէ ոեւէ գործ գործէք, միայն ամէն մէկը իր ուտելիքը կրնայ պատրաստել։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: И в первый день да будет у вас священное собрание, и в седьмой день священное собрание: никакой работы не должно делать в них; только что есть каждому, одно то можно делать вам.
12:16 καὶ και and; even ἡ ο the ἡμέρα ημερα day ἡ ο the πρώτη πρωτος first; foremost κληθήσεται καλεω call; invite ἁγία αγιος holy καὶ και and; even ἡ ο the ἡμέρα ημερα day ἡ ο the ἑβδόμη εβδομος seventh κλητὴ κλητος invited ἁγία αγιος holy ἔσται ειμι be ὑμῖν υμιν you πᾶν πας all; every ἔργον εργον work λατρευτὸν λατρευτος not ποιήσετε ποιεω do; make ἐν εν in αὐταῖς αυτος he; him πλὴν πλην besides; only ὅσα οσος as much as; as many as ποιηθήσεται ποιεω do; make πάσῃ πας all; every ψυχῇ ψυχη soul τοῦτο ουτος this; he μόνον μονον only; alone ποιηθήσεται ποιεω do; make ὑμῖν υμιν you
12:16 וּ û וְ and בַ va בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הָ hā הַ the רִאשֹׁון֙ rišôn רִאשֹׁון first מִקְרָא־ miqrā- מִקְרָא convocation קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness וּ û וְ and בַ va בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh מִקְרָא־ miqrā- מִקְרָא convocation קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness יִהְיֶ֣ה yihyˈeh היה be לָכֶ֑ם lāḵˈem לְ to כָּל־ kol- כֹּל whole מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work לֹא־ lō- לֹא not יֵעָשֶׂ֣ה yēʕāśˈeh עשׂה make בָהֶ֔ם vāhˈem בְּ in אַ֚ךְ ˈʔaḵ אַךְ only אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵאָכֵ֣ל yēʔāḵˈēl אכל eat לְ lᵊ לְ to כָל־ ḵol- כֹּל whole נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul ה֥וּא hˌû הוּא he לְ lᵊ לְ to בַדֹּ֖ו vaddˌô בַּד linen, part, stave יֵעָשֶׂ֥ה yēʕāśˌeh עשׂה make לָכֶֽם׃ lāḵˈem לְ to
12:16. dies prima erit sancta atque sollemnis et dies septima eadem festivitate venerabilis nihil operis facietis in eis exceptis his quae ad vescendum pertinentThe 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.
16. And in the first day there shall be to you an holy convocation, and in the seventh day an holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.
And in the first day [there shall be] an holy convocation, and in the seventh day there shall be an 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:

16: И в первый день да будет у вас священное собрание, и в седьмой день священное собрание: никакой работы не должно делать в них; только что есть каждому, одно то можно делать вам.
12:16
καὶ και and; even
ο the
ἡμέρα ημερα day
ο the
πρώτη πρωτος first; foremost
κληθήσεται καλεω call; invite
ἁγία αγιος holy
καὶ και and; even
ο the
ἡμέρα ημερα day
ο the
ἑβδόμη εβδομος seventh
κλητὴ κλητος invited
ἁγία αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
πᾶν πας all; every
ἔργον εργον work
λατρευτὸν λατρευτος not
ποιήσετε ποιεω do; make
ἐν εν in
αὐταῖς αυτος he; him
πλὴν πλην besides; only
ὅσα οσος as much as; as many as
ποιηθήσεται ποιεω do; make
πάσῃ πας all; every
ψυχῇ ψυχη soul
τοῦτο ουτος this; he
μόνον μονον only; alone
ποιηθήσεται ποιεω do; make
ὑμῖν υμιν you
12:16
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הָ הַ the
רִאשֹׁון֙ rišôn רִאשֹׁון first
מִקְרָא־ miqrā- מִקְרָא convocation
קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וּ û וְ and
בַ va בְּ in
הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
מִקְרָא־ miqrā- מִקְרָא convocation
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֑ם lāḵˈem לְ to
כָּל־ kol- כֹּל whole
מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work
לֹא־ lō- לֹא not
יֵעָשֶׂ֣ה yēʕāśˈeh עשׂה make
בָהֶ֔ם vāhˈem בְּ in
אַ֚ךְ ˈʔaḵ אַךְ only
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵאָכֵ֣ל yēʔāḵˈēl אכל eat
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
ה֥וּא hˌû הוּא he
לְ lᵊ לְ to
בַדֹּ֖ו vaddˌô בַּד linen, part, stave
יֵעָשֶׂ֥ה yēʕāśˌeh עשׂה make
לָכֶֽם׃ lāḵˈem לְ to
12:16. dies prima erit sancta atque sollemnis et dies septima eadem festivitate venerabilis nihil operis facietis in eis exceptis his quae ad vescendum pertinent
The 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Начало и конец праздника освящаются собраниями при скинии (Лев 23:6; Чис 28:17: и д.). Отрешившиеся от всего дурного предают себя Господу, не отвлекаясь от служения Ему житейскими занятиями. Покой первого и седьмого дня праздника опресноков подобен субботнему, но не так строг (16:23).
Adam Clarke: Commentary on the Bible - 1831
12:16: In the first day and in the seventh day there shall be a holy convocation - This is the first place where we meet with the account of an assembly collected for the mere purpose of religious worship. Such assemblies are called holy convocations, which is a very appropriate appellation for a religious assembly; they were called together by the express command of God, and were to be employed in a work of holiness. מקרא mikra, convocation, is a word of similar import with the Greek εκκλησια, which we commonly translate Church, and which properly signifies an assembly convened by public call.
Albert Barnes: Notes on the Bible - 1834
12:16: An holy convocation - An assembly called by proclamation for a religious solemnity. See Lev 23:2; Num 10:2-3. In the East the proclamation is made by the Muezzins from the minarets of the mosques.
Save that ... - In this the observance of the festival differed from the Sabbath, when the preparation of food was prohibited. The same word for "work" is used here and in the fourth commandment: it is very general, and includes all laborious occupation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: first day: Lev 23:2, Lev 23:3, Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:24, Lev 23:25, Lev 23:27, Lev 23:35; Num 28:18, Num 28:25, Num 29:1, Num 29:12
no manner: Exo 16:5, Exo 16:23, Exo 16:29, Exo 20:10, Exo 35:2, Exo 35:3; Jer 17:21, Jer 17:22, man Heb. soul
John Gill
12:16 And in the first day there shall be an holy convocation,.... An holy day, in which the people be called to holy exercises, and wholly abstain from worldly business, done on other days:
and in the seventh day there shall be an holy convocation unto you; observed in a festival way, and in the like religious manner the first day was, the day of their going out of Egypt; and the seventh was the day in which Pharaoh and his host were drowned in the Red sea, as Aben Ezra observes; for which reason those days are distinguished from the rest, and appointed to be holy convocations, and which appear from the journeying of the children of Israel, as computed by Junius: they came to Succoth on the fifteenth, to Etham the seventeenth, to Pihahiroth the eighteenth, where they were ordered to stay, and wait the coming of their enemies, on the twentieth the army of Pharaoh came up to them, and the night following the Israelites passed through the sea and the Egyptians were drowned:
no manner of work shall be done in them; as used to be done on other days, and as were on the other five days of this festival: the Jewish canons are,"it is forbidden to do any work on the evening of the passover, from the middle of the day and onward, and whoever does work from the middle of the day and onward, they excommunicate him; even though, he does it for nothing, it is forbidden (n): R. Meir says, whatever work anyone begins before the fourteenth (of Nisan) he may finish it on the fourteenth, but he may not begin it on the beginning of the fourteenth, though he could finish it: the wise men say, three workmen may work on the evening of the passover unto the middle of the day, and they are these, tailors, barbers, and fullers: R. Jose bar Judah says, also shoemakers (o),''but in the text no exception is made but the following:
save that which every man must eat, that only may be done of you; so that kindling fire and preparing food might be done on those days, which might not be done on sabbath days; and the prohibition of work was not so strict on those days as on that.
(n) Lebush, par. 1. No. 468. sect. 1. Schulcan Aruch, par. 1. No. 468. sect. 1. (o) Misn. Pesach. c. 4. sect. 6.
John Wesley
12:16 An holy convocation - A solemn day for the people to assemble together.
Robert Jamieson, A. R. Fausset and David Brown
12:16 there shall be an holy convocation--literally, calling of the people, which was done by sound of trumpets (Num 10:2), a sacred assembly--for these days were to be regarded as Sabbaths--excepting only that meat might be cooked on them (Ex 16:23).
12:1712:17: Եւ պահեսջի՛ք զպատուիրանս իմ զայս, զի յաւուր յայսմիկ հանի՛ց զզօրութիւն ձեր յերկրէս Եգիպտացւոց. եւ առնիցէք զօրս զայս յազգս ձեր օրէ՛ն յաւիտենական։
17 Իմ այս պատուիրանները կը պահէք, որպէսզի այդ օրը ես ձեր ժողովրդին հանեմ Եգիպտացիների երկրից: Այդ օրը, իբրեւ կարգ, ձեր ժողովրդի մէջ կը նշէք յաւիտենապէս:
17 Բաղարջներու տօնը պահեցէ՛ք, քանզի նոյն օրը ձեր զօրքերը Եգիպտոսի երկրէն պիտի հանեմ, ուստի ձեր սերունդին մէջ յաւիտենական կանոնով մը այն օրը պահեցէք։
Եւ պահեսջիք [157]զպատուիրանս իմ զայս``. զի յաւուր յայսմիկ [158]հանից զզօրութիւն ձեր յերկրէս Եգիպտացւոց. եւ առնիցէք զօրս զայս յազգս ձեր օրէն յաւիտենական:

12:17: Եւ պահեսջի՛ք զպատուիրանս իմ զայս, զի յաւուր յայսմիկ հանի՛ց զզօրութիւն ձեր յերկրէս Եգիպտացւոց. եւ առնիցէք զօրս զայս յազգս ձեր օրէ՛ն յաւիտենական։
17 Իմ այս պատուիրանները կը պահէք, որպէսզի այդ օրը ես ձեր ժողովրդին հանեմ Եգիպտացիների երկրից: Այդ օրը, իբրեւ կարգ, ձեր ժողովրդի մէջ կը նշէք յաւիտենապէս:
17 Բաղարջներու տօնը պահեցէ՛ք, քանզի նոյն օրը ձեր զօրքերը Եգիպտոսի երկրէն պիտի հանեմ, ուստի ձեր սերունդին մէջ յաւիտենական կանոնով մը այն օրը պահեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Наблюдайте опресноки, ибо в сей самый день Я вывел ополчения ваши из земли Египетской, и наблюдайте день сей в роды ваши, как установление вечное.
12:17 καὶ και and; even φυλάξεσθε φυλασσω guard; keep τὴν ο the ἐντολὴν εντολη direction; injunction ταύτην ουτος this; he ἐν εν in γὰρ γαρ for τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἐξάξω εξαγω lead out; bring out τὴν ο the δύναμιν δυναμις power; ability ὑμῶν υμων your ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ποιήσετε ποιεω do; make τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he εἰς εις into; for γενεὰς γενεα generation ὑμῶν υμων your νόμιμον νομιμος eternal; of ages
12:17 וּ û וְ and שְׁמַרְתֶּם֮ šᵊmartem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּצֹּות֒ mmaṣṣôṯ מַצָּה matzah כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this הֹוצֵ֥אתִי hôṣˌēṯî יצא go out אֶת־ ʔeṯ- אֵת [object marker] צִבְאֹותֵיכֶ֖ם ṣivʔôṯêḵˌem צָבָא service מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וּ û וְ and שְׁמַרְתֶּ֞ם šᵊmartˈem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֛ה zzˈeh זֶה this לְ lᵊ לְ to דֹרֹתֵיכֶ֖ם ḏōrōṯêḵˌem דֹּור generation חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָֽם׃ ʕôlˈām עֹולָם eternity
12:17. et observabitis azyma in eadem enim ipsa die educam exercitum vestrum de terra Aegypti et custodietis diem istum in generationes vestras ritu perpetuoAnd 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.
17. And ye shall observe the unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt: therefore shall ye observe this day throughout your generations by an ordinance for ever.
And ye shall observe [the feast of] unleavened bread; for in this selfsame 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:

17: Наблюдайте опресноки, ибо в сей самый день Я вывел ополчения ваши из земли Египетской, и наблюдайте день сей в роды ваши, как установление вечное.
12:17
καὶ και and; even
φυλάξεσθε φυλασσω guard; keep
τὴν ο the
ἐντολὴν εντολη direction; injunction
ταύτην ουτος this; he
ἐν εν in
γὰρ γαρ for
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἐξάξω εξαγω lead out; bring out
τὴν ο the
δύναμιν δυναμις power; ability
ὑμῶν υμων your
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ποιήσετε ποιεω do; make
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
εἰς εις into; for
γενεὰς γενεα generation
ὑμῶν υμων your
νόμιμον νομιμος eternal; of ages
12:17
וּ û וְ and
שְׁמַרְתֶּם֮ šᵊmartem שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּצֹּות֒ mmaṣṣôṯ מַצָּה matzah
כִּ֗י kˈî כִּי that
בְּ bᵊ בְּ in
עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
הֹוצֵ֥אתִי hôṣˌēṯî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
צִבְאֹותֵיכֶ֖ם ṣivʔôṯêḵˌem צָבָא service
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וּ û וְ and
שְׁמַרְתֶּ֞ם šᵊmartˈem שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
לְ lᵊ לְ to
דֹרֹתֵיכֶ֖ם ḏōrōṯêḵˌem דֹּור generation
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
12:17. et observabitis azyma in eadem enim ipsa die educam exercitum vestrum de terra Aegypti et custodietis diem istum in generationes vestras ritu perpetuo
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21: Сообразно с повелением 3-го ст. Моисей объявляет народу закон о Пасхе. Возвещая волю Божию, он делает некоторые добавления.
Adam Clarke: Commentary on the Bible - 1831
12:17: Self-same day - בעצם beetsem, in the body of this day, or in the strength of this day; probably they began their march about day-break, called here the body or strength of the day, and in Deu 16:1, by night - sometime before the sun rose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: in this selfsame: Exo 7:5, Exo 13:8; Num 20:16
an ordinance: Exo 12:14
John Gill
12:17 And ye shall observe the feast of unleavened bread,.... Which was a distinct feast from the passover feast; for though at that unleavened bread was eaten, it was kept but one night, this seven days; and it is repeated that it might be taken notice of, and the rather, as it was to be observed in all ages as long as the Jewish economy lasted; the reason of which follows:
for in this selfsame day have I brought your armies out of the land of Egypt; which, though not already done, was just on doing, and was certain; and besides, it respects the day when it should come about another year: by their "armies" are meant the tribes of Israel, not so much for their military force, for as yet they were an unarmed people, but for their numbers, which were sufficient to make several considerable armies, and for their order and ease, and their being without any fear of the enemy, in which they marched out of Egypt:
therefore shall ye observe this day in your generations by an ordinance for ever; according to the rules given, with the same exactness, strictness, and constancy, as the first of the passover, and as long as that continued; See Gill on Ex 12:14.
Robert Jamieson, A. R. Fausset and David Brown
12:17 ye shall observe, &c.--The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till after.
12:1812:18: ՚Ի սկսանել չորեքտասաներորդի աւուր ամսոյն առաջնոյ. յերեկորեայ բաղա՛րջ ուտիցէք, մինչեւ ցքսա՛ն եւ մի օր ամսոյն ցերեկոյ։
18 Առաջին ամսուայ տասնչորսերորդ օրուայ երեկոյից սկսած բաղարջ հաց կ’ուտէք մինչեւ ամսի քսանմէկերորդ օրուայ երեկոն:
18 Առաջին ամսուան տասնըչորրորդ օրուան իրիկունէն մինչեւ ամսուան քսանըմէկերորդ օրուան իրիկունը բաղարջ պիտի ուտէք։
Ի սկսանել չորեքտասաներորդի աւուր ամսոյն առաջնոյ յերեկորեայ բաղարջ ուտիցէք մինչեւ ցքսան եւ մի օր ամսոյն ցերեկոյ:

12:18: ՚Ի սկսանել չորեքտասաներորդի աւուր ամսոյն առաջնոյ. յերեկորեայ բաղա՛րջ ուտիցէք, մինչեւ ցքսա՛ն եւ մի օր ամսոյն ցերեկոյ։
18 Առաջին ամսուայ տասնչորսերորդ օրուայ երեկոյից սկսած բաղարջ հաց կ’ուտէք մինչեւ ամսի քսանմէկերորդ օրուայ երեկոն:
18 Առաջին ամսուան տասնըչորրորդ օրուան իրիկունէն մինչեւ ամսուան քսանըմէկերորդ օրուան իրիկունը բաղարջ պիտի ուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: С четырнадцатого дня первого месяца, с вечера ешьте пресный хлеб до вечера двадцать первого дня того же месяца;
12:18 ἐναρχομένου εναρχομαι initiate; begin τῇ ο the τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth ἡμέρᾳ ημερα day τοῦ ο the μηνὸς μην.1 month τοῦ ο the πρώτου πρωτος first; foremost ἀφ᾿ απο from; away ἑσπέρας εσπερα evening ἔδεσθε εσθιω eat; consume ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἕως εως till; until ἡμέρας ημερα day μιᾶς εις.1 one; unit καὶ και and; even εἰκάδος εικας the μηνὸς μην.1 month ἕως εως till; until ἑσπέρας εσπερα evening
12:18 בָּ bā בְּ in † הַ the רִאשֹׁ֡ן rišˈōn רִאשֹׁון first בְּ bᵊ בְּ in אַרְבָּעָה֩ ʔarbāʕˌā אַרְבַּע four עָשָׂ֨ר ʕāśˌār עָשָׂר -teen יֹ֤ום yˈôm יֹום day לַ la לְ to † הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month בָּ bā בְּ in † הַ the עֶ֔רֶב ʕˈerev עֶרֶב evening תֹּאכְל֖וּ tōḵᵊlˌû אכל eat מַצֹּ֑ת maṣṣˈōṯ מַצָּה matzah עַ֠ד ʕˌaḏ עַד unto יֹ֣ום yˈôm יֹום day הָ hā הַ the אֶחָ֧ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty לַ la לְ to † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month בָּ bā בְּ in † הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
12:18. primo mense quartadecima die mensis ad vesperam comedetis azyma usque ad diem vicesimam primam eiusdem mensis ad vesperamThe 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.
18. In the first , 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.
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:

18: С четырнадцатого дня первого месяца, с вечера ешьте пресный хлеб до вечера двадцать первого дня того же месяца;
12:18
ἐναρχομένου εναρχομαι initiate; begin
τῇ ο the
τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth
ἡμέρᾳ ημερα day
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
πρώτου πρωτος first; foremost
ἀφ᾿ απο from; away
ἑσπέρας εσπερα evening
ἔδεσθε εσθιω eat; consume
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
ἕως εως till; until
ἡμέρας ημερα day
μιᾶς εις.1 one; unit
καὶ και and; even
εἰκάδος εικας the
μηνὸς μην.1 month
ἕως εως till; until
ἑσπέρας εσπερα evening
12:18
בָּ בְּ in
הַ the
רִאשֹׁ֡ן rišˈōn רִאשֹׁון first
בְּ bᵊ בְּ in
אַרְבָּעָה֩ ʔarbāʕˌā אַרְבַּע four
עָשָׂ֨ר ʕāśˌār עָשָׂר -teen
יֹ֤ום yˈôm יֹום day
לַ la לְ to
הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
בָּ בְּ in
הַ the
עֶ֔רֶב ʕˈerev עֶרֶב evening
תֹּאכְל֖וּ tōḵᵊlˌû אכל eat
מַצֹּ֑ת maṣṣˈōṯ מַצָּה matzah
עַ֠ד ʕˌaḏ עַד unto
יֹ֣ום yˈôm יֹום day
הָ הַ the
אֶחָ֧ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
עֶשְׂרִ֛ים ʕeśrˈîm עֶשְׂרִים twenty
לַ la לְ to
הַ the
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
בָּ בְּ in
הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
12:18. primo mense quartadecima die mensis ad vesperam comedetis azyma usque ad diem vicesimam primam eiusdem mensis ad vesperam
The 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Exo 12:1, Exo 12:15; Lev 23:5, Lev 23:6; Num 28:16
Geneva 1599
12:18 In the first [month], on the fourteenth day of the month at (k) even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
(k) For in ancient times they counted in this way, beginning the day at sunset till the next day at the same time.
John Gill
12:18 In the first month,.... As it was now ordered to be reckoned, the month Abib or Nisan:
the fourteenth day of the month at even, ye shall eat unleavened bread; that is, at the evening following, the fourteenth of Nisan, and which was the beginning of the fifteenth day, the Jews beginning their day from the evening: hence the Targum of Jonathan is,"on the fourteenth of Nisan ye shall slay the passover, in the evening of the fifteenth ye shall eat unleavened bread:"
unto the twentieth day of the month at even; which would make just seven days; the above Targum adds,"on the evening of the twenty second ye shall eat leavened bread,''which was the evening following the twenty first day. This long abstinence from leaven denotes, that the whole lives of those who are Israelites indeed should be without guile, hypocrisy, and malice, and should be spent in sincerity and truth.
12:1912:19: Զեւթն օր մի՛ գտցի խմոր ՚ի տունս ձեր. ամենայն որ ուտիցէ խմորեալ՝ սատակեսցի՛ անձն այն յԻսրայէլէ։ յեկա՛ց եւ ՚ի բնակաց երկրին[591] [591] Ոմանք. Անձն այն ՚ի ժողովրդենէ Իսրայէլի, յեկաց եւ ՚ի բնակչաց երկ՛՛։
19 Եօթը օր ձեր տներում թթխմոր չպիտի լինի: Բոլոր նրանք, ովքեր թթխմորով հաց կ’ուտեն, կը վերացուեն Իսրայէլի ժողովրդի միջից:
19 Եօթը օր տուներնիդ խմոր պիտի չգտնուի. քանզի ով որ խմորեալ հաց ուտէ, այն անձը Իսրայէլէն պիտի կորսուի, օտարական ըլլայ թէ բնիկ։
Զեւթն օր մի՛ գտցի խմոր ի տունս ձեր. ամենայն որ ուտիցէ խմորեալ` սատակեսցի անձն այն ի ժողովրդենէ Իսրայելի յեկաց եւ ի բնակաց երկրին:

12:19: Զեւթն օր մի՛ գտցի խմոր ՚ի տունս ձեր. ամենայն որ ուտիցէ խմորեալ՝ սատակեսցի՛ անձն այն յԻսրայէլէ։ յեկա՛ց եւ ՚ի բնակաց երկրին[591]
[591] Ոմանք. Անձն այն ՚ի ժողովրդենէ Իսրայէլի, յեկաց եւ ՚ի բնակչաց երկ՛՛։
19 Եօթը օր ձեր տներում թթխմոր չպիտի լինի: Բոլոր նրանք, ովքեր թթխմորով հաց կ’ուտեն, կը վերացուեն Իսրայէլի ժողովրդի միջից:
19 Եօթը օր տուներնիդ խմոր պիտի չգտնուի. քանզի ով որ խմորեալ հաց ուտէ, այն անձը Իսրայէլէն պիտի կորսուի, օտարական ըլլայ թէ բնիկ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: семь дней не должно быть закваски в домах ваших, ибо кто будет есть квасное, душа та истреблена будет из общества Израилевых--пришлец ли то, или природный житель земли той.
12:19 ἑπτὰ επτα seven ἡμέρας ημερα day ζύμη ζυμη leaven οὐχ ου not εὑρεθήσεται ευρισκω find ἐν εν in ταῖς ο the οἰκίαις οικια house; household ὑμῶν υμων your πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever φάγῃ φαγω swallow; eat ζυμωτόν ζυμωτος utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of συναγωγῆς συναγωγη gathering Ισραηλ ισραηλ.1 Israel ἔν εν in τε τε both; and τοῖς ο the γειώραις γειωρας and; even αὐτόχθοσιν αυτοχθων the γῆς γη earth; land
12:19 שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֔ים yāmˈîm יֹום day שְׂאֹ֕ר śᵊʔˈōr שְׂאֹר leaven לֹ֥א lˌō לֹא not יִמָּצֵ֖א yimmāṣˌē מצא find בְּ bᵊ בְּ in בָתֵּיכֶ֑ם vāttêḵˈem בַּיִת house כִּ֣י׀ kˈî כִּי that כָּל־ kol- כֹּל whole אֹכֵ֣ל ʔōḵˈēl אכל eat מַחְמֶ֗צֶת maḥmˈeṣeṯ חמץ be leavened וְ wᵊ וְ and נִכְרְתָ֞ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֤פֶשׁ nnˈefeš נֶפֶשׁ soul הַ ha הַ the הִוא֙ hiw הִיא she מֵ mē מִן from עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the גֵּ֖ר ggˌēr גֵּר sojourner וּ û וְ and בְ vᵊ בְּ in אֶזְרַ֥ח ʔezrˌaḥ אֶזְרָח native הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:19. septem diebus fermentum non invenietur in domibus vestris qui comederit fermentatum peribit anima eius de coetu Israhel tam de advenis quam de indigenis terraeSeven 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.
19. Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land.
Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land:

19: семь дней не должно быть закваски в домах ваших, ибо кто будет есть квасное, душа та истреблена будет из общества Израилевых--пришлец ли то, или природный житель земли той.
12:19
ἑπτὰ επτα seven
ἡμέρας ημερα day
ζύμη ζυμη leaven
οὐχ ου not
εὑρεθήσεται ευρισκω find
ἐν εν in
ταῖς ο the
οἰκίαις οικια house; household
ὑμῶν υμων your
πᾶς πας all; every
ὃς ος who; what
ἂν αν perhaps; ever
φάγῃ φαγω swallow; eat
ζυμωτόν ζυμωτος utterly ruin
ο the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
ἐκ εκ from; out of
συναγωγῆς συναγωγη gathering
Ισραηλ ισραηλ.1 Israel
ἔν εν in
τε τε both; and
τοῖς ο the
γειώραις γειωρας and; even
αὐτόχθοσιν αυτοχθων the
γῆς γη earth; land
12:19
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֔ים yāmˈîm יֹום day
שְׂאֹ֕ר śᵊʔˈōr שְׂאֹר leaven
לֹ֥א lˌō לֹא not
יִמָּצֵ֖א yimmāṣˌē מצא find
בְּ bᵊ בְּ in
בָתֵּיכֶ֑ם vāttêḵˈem בַּיִת house
כִּ֣י׀ kˈî כִּי that
כָּל־ kol- כֹּל whole
אֹכֵ֣ל ʔōḵˈēl אכל eat
מַחְמֶ֗צֶת maḥmˈeṣeṯ חמץ be leavened
וְ wᵊ וְ and
נִכְרְתָ֞ה niḵrᵊṯˈā כרת cut
הַ ha הַ the
נֶּ֤פֶשׁ nnˈefeš נֶפֶשׁ soul
הַ ha הַ the
הִוא֙ hiw הִיא she
מֵ מִן from
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
הַ the
גֵּ֖ר ggˌēr גֵּר sojourner
וּ û וְ and
בְ vᵊ בְּ in
אֶזְרַ֥ח ʔezrˌaḥ אֶזְרָח native
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:19. septem diebus fermentum non invenietur in domibus vestris qui comederit fermentatum peribit anima eius de coetu Israhel tam de advenis quam de indigenis terrae
Seven 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:19: No leaven found in your houses - To meet the letter of this precept in the fullest manner possible, the Jews, on the eve of this festival, institute the most rigorous search through every part of their houses, not only removing all leavened bread, but sweeping every part clean, that no crumb of bread shall be left that had any leaven in it. And so strict were they in the observance of the letter of this law, that if even a mouse was seen to run across the floor with a crumb of bread in its mouth, they considered the whole house as polluted, and began their purification afresh. We have already seen that leaven was an emblem of sin, because it proceeded from corruption; and the putting away of this implied the turning to God with simplicity and uprightness of heart. See on Exo 12:8 (note), and Exo 12:27 (note).
Albert Barnes: Notes on the Bible - 1834
12:19: Born in the land - A stranger or foreigner might be born in the land, but the word here used means "a native of the land," belonging to the country by virtue of descent, that descent being reckoned from Abraham, to whom Canaan was promised as a perpetual inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: Seven: Exo 23:15, Exo 34:18; Deu 16:3; Co1 5:7, Co1 5:8
even that: Exo 12:15; Num 9:13
whether: Exo 12:43, Exo 12:48
John Gill
12:19 Seven days there shall be no leaven found in your houses,..... Wherefore, on the fourteenth day the most diligent search was made, and whatever was found was burnt, or cast into the sea, or dispersed with the wind; about which the traditionary writers of the Jews, give many rules and canons; see Gill on Ex 12:15,
for whoso eateth that which is leavened, even that soul shall be cut off from the congregation of Israel; which is repeated to deter them from the breach of this ordinance; See Gill on Ex 12:15, and it is added for further explanation, of whom it concerns:
whether he be a stranger, or born in the land; by a "stranger" is meant, not a mere Heathen, who was not bound by this law, but a proselyte; and not a proselyte of the gate, one that was only a sojourner among them, and observed the commandments of the sons of Noah; but a proselyte of righteousness, who professed the Jewish religion, and proposed to conform to it in all respects, and therefore was obliged to observe this as other precepts: and by one "born in the land", is intended a native of the land of Canaan, whither they were now going in order to possess it, or a real Israelite, such as were born of Israelitish parents, and proper inhabitants of Canaan, which they would be put into the possession of.
John Wesley
12:19 A stranger - A proselyte. Heathens were not concerned in the passover.
Robert Jamieson, A. R. Fausset and David Brown
12:19 stranger--No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte.
12:2012:20: խմորեալ մի՛ ուտիցեն. յամենայն բնակութեան ձերում ուտիցէք բաղա՛րջ[592]։[592] Ոմանք. Խմորեալ մի՛ ուտիցես։ Ուր Ոսկան. մի՛ ուտիցէք։
20 Ձեր երկիրն եկած եկուորներ լինեն թէ տեղաբնակներ, ոչ ոք թթխմորով հաց թող չուտի: Ձեր բոլոր բնակավայրերում բաղարջ հաց պիտի ուտէք»:
20 Խմորեալ բան մը պիտի չուտէք։ Ձեր բոլոր բնակութիւններուն մէջ բաղարջ պիտի ուտէք’»։
Խմորեալ մի՛ [159]ուտիցեն. յամենայն բնակութեան ձերում ուտիցէք բաղարջ:

12:20: խմորեալ մի՛ ուտիցեն. յամենայն բնակութեան ձերում ուտիցէք բաղա՛րջ[592]։
[592] Ոմանք. Խմորեալ մի՛ ուտիցես։ Ուր Ոսկան. մի՛ ուտիցէք։
20 Ձեր երկիրն եկած եկուորներ լինեն թէ տեղաբնակներ, ոչ ոք թթխմորով հաց թող չուտի: Ձեր բոլոր բնակավայրերում բաղարջ հաց պիտի ուտէք»:
20 Խմորեալ բան մը պիտի չուտէք։ Ձեր բոլոր բնակութիւններուն մէջ բաղարջ պիտի ուտէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: Ничего квасного не ешьте; во всяком местопребывании вашем ешьте пресный хлеб.
12:20 πᾶν πας all; every ζυμωτὸν ζυμωτος not ἔδεσθε εσθιω eat; consume ἐν εν in παντὶ πας all; every δὲ δε though; while κατοικητηρίῳ κατοικητηριον settlement ὑμῶν υμων your ἔδεσθε εσθιω eat; consume ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
12:20 כָּל־ kol- כֹּל whole מַחְמֶ֖צֶת maḥmˌeṣeṯ חמץ be leavened לֹ֣א lˈō לֹא not תֹאכֵ֑לוּ ṯōḵˈēlû אכל eat בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole מֹושְׁבֹ֣תֵיכֶ֔ם môšᵊvˈōṯêḵˈem מֹושָׁב seat תֹּאכְל֖וּ tōḵᵊlˌû אכל eat מַצֹּֽות׃ פ maṣṣˈôṯ . f מַצָּה matzah
12:20. omne fermentatum non comedetis in cunctis habitaculis vestris edetis azymaYou shall not eat any thing leavened: in all your habitations you shall eat unleavened bread.
20. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.
Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread:

20: Ничего квасного не ешьте; во всяком местопребывании вашем ешьте пресный хлеб.
12:20
πᾶν πας all; every
ζυμωτὸν ζυμωτος not
ἔδεσθε εσθιω eat; consume
ἐν εν in
παντὶ πας all; every
δὲ δε though; while
κατοικητηρίῳ κατοικητηριον settlement
ὑμῶν υμων your
ἔδεσθε εσθιω eat; consume
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
12:20
כָּל־ kol- כֹּל whole
מַחְמֶ֖צֶת maḥmˌeṣeṯ חמץ be leavened
לֹ֣א lˈō לֹא not
תֹאכֵ֑לוּ ṯōḵˈēlû אכל eat
בְּ bᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
מֹושְׁבֹ֣תֵיכֶ֔ם môšᵊvˈōṯêḵˈem מֹושָׁב seat
תֹּאכְל֖וּ tōḵᵊlˌû אכל eat
מַצֹּֽות׃ פ maṣṣˈôṯ . f מַצָּה matzah
12:20. omne fermentatum non comedetis in cunctis habitaculis vestris edetis azyma
You shall not eat any thing leavened: in all your habitations you shall eat unleavened bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
12:20 Ye shall eat nothing leavened,.... Bread or anything else that had any leaven in it:
in all your habitations shall ye eat unleavened bread, that is, if they eat any bread at all, it must be such; otherwise they might eat cakes of almonds or of eggs mixed with sugar, provided there was no leaven used, and this the Jews call the rich unleavened bread (p): this is repeated over and over, that they might be the more careful of observing this precept; but as this was limited for a certain time, it plainly appears to be a mistake of Tacitus (q) the Roman historian, who represents unleavened bread as the bread the Jews eat of in common.
(p) See Leo Modena's History of the Rites, &c. of the Jews, par. 3. c. 3. sect. 5. (q) Hist. l. 5. c. 4.
12:2112:21: Եւ կոչեաց Մովսէս զամենայն ծերակոյտ որդւոցն Իսրայէլի. եւ ասէ ցնոսա. Երթա՛յք առէք ձեզ ոչխար ըստ ազգս ձեր, եւ զենջի՛ք ՚ի զատիկ[593]։ [593] Ոմանք. Ըստ ազգաց ձերոց։
21 Մովսէսը կանչեց բոլոր իսրայէլացի ծերերին ու նրանց ասաց. «Գնացէ՛ք, ձեր իւրաքանչիւր ընտանիքի համար մի ոչխար առէ՛ք եւ մորթեցէ՛ք զատկի համար:
21 Մովսէս կանչեց Իսրայէլին բոլոր ծերերը ու ըսաւ անոնց. «Ձեր ընտանիքներուն համեմատ ընտրեցէ՛ք, առէ՛ք ձեզի մէկ–մէկ գառ ու զատկին համար մորթեցէ՛ք։
Եւ կոչեաց Մովսէս զամենայն ծերակոյտ որդւոցն Իսրայելի, եւ ասէ ցնոսա. Երթայք առէք ձեզ [160]ոչխար ըստ ազգս ձեր, եւ զենջիք ի զատիկ:

12:21: Եւ կոչեաց Մովսէս զամենայն ծերակոյտ որդւոցն Իսրայէլի. եւ ասէ ցնոսա. Երթա՛յք առէք ձեզ ոչխար ըստ ազգս ձեր, եւ զենջի՛ք ՚ի զատիկ[593]։
[593] Ոմանք. Ըստ ազգաց ձերոց։
21 Մովսէսը կանչեց բոլոր իսրայէլացի ծերերին ու նրանց ասաց. «Գնացէ՛ք, ձեր իւրաքանչիւր ընտանիքի համար մի ոչխար առէ՛ք եւ մորթեցէ՛ք զատկի համար:
21 Մովսէս կանչեց Իսրայէլին բոլոր ծերերը ու ըսաւ անոնց. «Ձեր ընտանիքներուն համեմատ ընտրեցէ՛ք, առէ՛ք ձեզի մէկ–մէկ գառ ու զատկին համար մորթեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: И созвал Моисей всех старейшин Израилевых и сказал им: выберите и возьмите себе агнцев по семействам вашим и заколите пасху;
12:21 ἐκάλεσεν καλεω call; invite δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πᾶσαν πας all; every γερουσίαν γερουσια senate υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ἀπελθόντες απερχομαι go off; go away λάβετε λαμβανω take; get ὑμῖν υμιν you ἑαυτοῖς εαυτου of himself; his own πρόβατον προβατον sheep κατὰ κατα down; by συγγενείας συγγενεια relatives ὑμῶν υμων your καὶ και and; even θύσατε θυω immolate; sacrifice τὸ ο the πασχα πασχα Passover
12:21 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to כָל־ ḵol- כֹּל whole זִקְנֵ֥י ziqnˌê זָקֵן old יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to מִֽשְׁכ֗וּ mˈišᵊḵˈû משׁך draw וּ û וְ and קְח֨וּ qᵊḥˌû לקח take לָכֶ֥ם lāḵˌem לְ to צֹ֛אן ṣˈōn צֹאן cattle לְ lᵊ לְ to מִשְׁפְּחֹתֵיכֶ֖ם mišpᵊḥōṯêḵˌem מִשְׁפָּחָה clan וְ wᵊ וְ and שַׁחֲט֥וּ šaḥᵃṭˌû שׁחט slaughter הַ ha הַ the פָּֽסַח׃ ppˈāsaḥ פֶּסַח Passover
12:21. vocavit autem Moses omnes seniores filiorum Israhel et dixit ad eos ite tollentes animal per familias vestras immolate phaseAnd 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.
21. Then Moses called for all the elders of Israel, and said unto them, Draw out, and take you lambs according to your families, and kill the passover.
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:

21: И созвал Моисей всех старейшин Израилевых и сказал им: выберите и возьмите себе агнцев по семействам вашим и заколите пасху;
12:21
ἐκάλεσεν καλεω call; invite
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πᾶσαν πας all; every
γερουσίαν γερουσια senate
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἀπελθόντες απερχομαι go off; go away
λάβετε λαμβανω take; get
ὑμῖν υμιν you
ἑαυτοῖς εαυτου of himself; his own
πρόβατον προβατον sheep
κατὰ κατα down; by
συγγενείας συγγενεια relatives
ὑμῶν υμων your
καὶ και and; even
θύσατε θυω immolate; sacrifice
τὸ ο the
πασχα πασχα Passover
12:21
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
זִקְנֵ֥י ziqnˌê זָקֵן old
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to
מִֽשְׁכ֗וּ mˈišᵊḵˈû משׁך draw
וּ û וְ and
קְח֨וּ qᵊḥˌû לקח take
לָכֶ֥ם lāḵˌem לְ to
צֹ֛אן ṣˈōn צֹאן cattle
לְ lᵊ לְ to
מִשְׁפְּחֹתֵיכֶ֖ם mišpᵊḥōṯêḵˌem מִשְׁפָּחָה clan
וְ wᵊ וְ and
שַׁחֲט֥וּ šaḥᵃṭˌû שׁחט slaughter
הַ ha הַ the
פָּֽסַח׃ ppˈāsaḥ פֶּסַח Passover
12:21. vocavit autem Moses omnes seniores filiorum Israhel et dixit ad eos ite tollentes animal per familias vestras immolate phase
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21-28: The Passover.B. C. 1491.
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. 22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and 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 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 will not suffer the destroyer to 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, according as he hath promised, that ye shall keep this service. 26 And it shall come to pass, when your children shall say unto you, What mean ye by this service? 27 That ye shall say, It is the sacrifice of the LORD's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped. 28 And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they.
I. Moses is here, as a faithful steward in God's house, teaching the children of Israel to observe all things which God had commanded him; and no doubt he gave the instructions as largely as he received them, though they are not so largely recorded. It is here added,
1. That this night, when the first-born were to be destroyed, no Israelite must stir out of doors till morning, that is, till towards morning, when they would be called to march out of Egypt, v. 22. Not but that the destroying angel could have known an Israelite from an Egyptian in the street; but God would intimate to them that their safety was owing to the blood of sprinkling; if they put themselves from under the protection of that, it was at their peril. Those whom God has marked for himself must not mingle with evil doers: see Isa. xxvi. 20, 21. They must not go out of the doors, lest they should straggle and be out of the way when they should be summoned to depart: they must stay within, to wait for the salvation of the Lord, and it is good to do so.
2. That hereafter they should carefully teach their children the meaning of this service, v. 26, 27. Observe,
(1.) The question which the children would ask concerning this solemnity (which they would soon take notice of in the family): "What mean you by this service? What is he meaning of all this care and exactness about eating this lamb, and this unleavened bread, more than about common food? Why such a difference between this meal and other meals?" Note, [1.] It is a good thing to see children inquisitive about the things of God; it is to be hoped that those who are careful to ask for the way will find it. Christ himself, when a child, heard and asked questions, Luke ii. 46. [2.] It concerns us all rightly to understand the meaning of those holy ordinances wherein we worship God, what is the nature and what the end of them, what is signified and what intended, what is the duty expected from us in them and what are the advantages to be expected by us. Every ordinance has a meaning; some ordinances, as sacraments, have not their meaning so plain and obvious as others have; therefore we are concerned to search, that we may not offer the blind for sacrifice, but may do a reasonable service. If either we are ignorant of, or mistake about, the meaning of holy ordinances, we can neither please God nor profit ourselves.
(2.) The answer which the parents were to return to this question (v. 27): You shall say, It is the sacrifice of the Lord's passover, that is, "By the killing and sacrificing of this lamb, we keep in remembrance the work of wonder and grace which God did for our fathers, when," [1.] "To make way for our deliverance out of bondage, he slew the firstborn of the Egyptians, so compelling them to sign our discharge;" and, [2.] "Though there were with us, even with us, sins against the Lord our God, for which the destroying angel, when he was abroad doing execution, might justly have destroyed our first-born too, yet God graciously appointed and accepted the family-sacrifice of a lamb, instead of the first-born, as, of old, the ram instead of Isaac, and in every house where the lamb was slain the first-born were saved." The repetition of this solemnity in the return of every year was designed, First, To look backward as a memorial, that in it they might remember what great things God had done for them and their fathers. The word pesach signifies a leap, or transition; it is a passing over; for the destroying angel passed over the houses of the Israelites, and did not destroy their first-born. When God brings utter ruin upon his people he says, I will not pass by them any more (Amos vii. 8; viii. 2), intimating how often he had passed by them, as now when the destroying angel passed over their houses. Note, 1. Distinguishing mercies lay under peculiar obligations. When a thousand fall at our side, and ten thousand at our right hand, and yet we are preserved, and have our lives given us for a prey, this should greatly affect us, Ps. xci. 7. In war or pestilence, if the arrow of death have passed by us, passed over us, hit the next to us and just missed us, we must not say it was by chance that we were preserved but by the special providence of our God. 2. Old mercies to ourselves, or to our fathers, must not be forgotten, but be had in everlasting remembrance, that God may be praised, our faith in him encouraged, and our hearts enlarged in his service. Secondly, It was designed to look forward as an earnest of the great sacrifice of the Lamb of God in the fulness of time, instead of us and our first-born. We were obnoxious to the sword of the destroying angel, but Christ our passover was sacrificed for us, his death was our life, and thus he was the Lamb slain from the foundation of the world, from the foundation of the Jewish church: Moses kept the passover by faith in Christ, for Christ was the end of the law for righteousness.
II. The people received these instructions with reverence and ready obedience. 1. They bowed the head and worshipped (v. 27): they hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege. Note, When God gives law to us, we must give honour to him; when he speaks, we must bow our heads and worship. 2. They went away and did as they were commanded, v. 23. Here was none of that discontent and murmuring among them which we read of, ch. v. 20, 21. The plagues of Egypt had done them good, and raised their expectations of a glorious deliverance, which before they despaired of; and now they went forth to meet it in the way appointed. Note, The perfecting of God's mercies to us must be waited for in a humble observance of his institutions.
Adam Clarke: Commentary on the Bible - 1831
12:21: Kill the passover - That is, the lamb, which was called the paschal or passover lamb. The animal that was to be sacrificed on this occasion got the name of the institution itself: thus the word covenant is often put for the sacrifice offered in making the covenant; so the rock was Christ, Co1 10:4; bread and wine the body and blood of Christ, Mar 14:22, Mar 14:24. St. Paul copies the expression, Co1 5:7 : Christ our passover (that is, our paschal lamb) is sacrificed for us.
Albert Barnes: Notes on the Bible - 1834
12:21: Draw out - i. e. draw the lamb from the fold and then take it to the house.
The passover - The word is here applied to the lamb; an important fact, marking the lamb as the sign and pledge of the exemption of the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: elders: Exo 3:16, Exo 17:5, Exo 19:7; Num 11:16
and take: Exo 12:3; Num 9:2-5; Jos 5:10; Kg2 23:21; Ch2 30:15-17, Ch2 35:5, Ch2 35:6; Ezr 6:20; Mat 26:17-19; Mar 14:12-16; Luk 22:7-13; Co1 10:4
lamb: or, kid, Exo 12:3 *marg.
the passover: That is, the lamb which was called the paschal, or passover lamb; the animal sacrificed obtaining the name of the institution. St. Paul copies the expression in Co1 5:7.
John Gill
12:21 Then Moses called for all the elders of Israel,.... Not in age but in office, who were either heads of families, or at least principal men in the tribes; which explains in what manner he was to speak to the congregation of Israel, and convey to them the will of God concerning the observation of these feasts, Ex 12:3,
and said unto them, draw out; a lamb or a kid, out of the flocks on the tenth day of the month, and keep it up until the fourteenth, as in Ex 12:3.
and take you a lamb, according to your families; or "take ye of the flock" (r), whether a lamb or a kid; a lamb for every family, if there was a sufficient number in it to eat it up; if not, two or more families were to join and keep the feast together:
and kill the passover; the lamb for the passover, which was to be done on the fourteenth day of the month; and before the priesthood was established in the family of Aaron, and before the Israelites were possessed of the land of Canaan, and the temple was built at Jerusalem, the passover was killed by the heads of families, and in their own houses, but afterwards it was killed only by the priests, and at Jerusalem and in the temple there, see Deut 16:5.
(r) "de filiis gregis", Onk. & Jon.
Robert Jamieson, A. R. Fausset and David Brown
12:21 Then Moses called for all the elders of Israel, &c.--Here are given special directions for the observance.
12:2212:22: Եւ առնուցուք մշտիկ զոպայի թաթաւեալ յարեան որ առ դրօքն իցէ, եւ սրսկեսջի՛ք զբարաւորաւն եւ զերկոքումբք սեմովքն յարենէ անտի որ առ դրօքն. բայց դուք մի՛ ելանիցէք իւրաքանչիւր ընդ դուռն տան իւրոյ մինչեւ ցառաւօտ[594]։ [594] Ոմանք. Իւրաքանչիւր ըստ դրունս տան իւրոյ։
22 Վերցրէ՛ք մի խուրձ ծոթրին, այն թաթախեցէ՛ք դռան մօտ եղած արեան մէջ եւ դրանով նշան արէ՛ք դռան սեմին երկու տեղ եւ դռան շրջանակի վերեւը: Բայց ձեզնից ոչ ոք մինչեւ առաւօտ իր տան դռնից դուրս չգայ:
22 Զոպայի փունջ մը առէք ու կոնքին մէջ եղած արիւնը թաթխեցէ՛ք եւ դրանը վրայի սեմին ու երկու քովի դրանդիքներուն վրայ՝ կոնքին մէջ եղած արիւնէն քսեցէք։ Մինչեւ առտու ձեզմէ մէ՛կը իր տանը դռնէն դուրս թող չելլէ.
Եւ առնուցուք մշտիկ զոպայի թաթաւեալ յարեան որ [161]առ դրօքն`` իցէ, եւ սրսկեսջիք զբարաւորաւն եւ զերկոքումբք սեմովքն յարենէ անտի որ [162]առ դրօքն``. բայց դուք մի՛ ելանիցէք իւրաքանչիւր ըստ դուռն տան իւրոյ մինչեւ ցառաւօտ:

12:22: Եւ առնուցուք մշտիկ զոպայի թաթաւեալ յարեան որ առ դրօքն իցէ, եւ սրսկեսջի՛ք զբարաւորաւն եւ զերկոքումբք սեմովքն յարենէ անտի որ առ դրօքն. բայց դուք մի՛ ելանիցէք իւրաքանչիւր ընդ դուռն տան իւրոյ մինչեւ ցառաւօտ[594]։
[594] Ոմանք. Իւրաքանչիւր ըստ դրունս տան իւրոյ։
22 Վերցրէ՛ք մի խուրձ ծոթրին, այն թաթախեցէ՛ք դռան մօտ եղած արեան մէջ եւ դրանով նշան արէ՛ք դռան սեմին երկու տեղ եւ դռան շրջանակի վերեւը: Բայց ձեզնից ոչ ոք մինչեւ առաւօտ իր տան դռնից դուրս չգայ:
22 Զոպայի փունջ մը առէք ու կոնքին մէջ եղած արիւնը թաթխեցէ՛ք եւ դրանը վրայի սեմին ու երկու քովի դրանդիքներուն վրայ՝ կոնքին մէջ եղած արիւնէն քսեցէք։ Մինչեւ առտու ձեզմէ մէ՛կը իր տանը դռնէն դուրս թող չելլէ.
zohrab-1805▾ eastern-1994▾ western am▾
12:2222: и возьмите пучок иссопа, и обмочите в кровь, которая в сосуде, и помажьте перекладину и оба косяка дверей кровью, которая в сосуде; а вы никто не выходите за двери дома своего до утра.
12:22 λήμψεσθε λαμβανω take; get δὲ δε though; while δέσμην δεσμη bundle ὑσσώπου υσσωπος hyssop καὶ και and; even βάψαντες βαπτω dip ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τοῦ ο the παρὰ παρα from; by τὴν ο the θύραν θυρα door καθίξετε καθιγω the φλιᾶς φλια and; even ἐπ᾿ επι in; on ἀμφοτέρων αμφοτερος both τῶν ο the σταθμῶν σταθμος from; away τοῦ ο the αἵματος αιμα blood; bloodstreams ὅ ος who; what ἐστιν ειμι be παρὰ παρα from; by τὴν ο the θύραν θυρα door ὑμεῖς υμεις you δὲ δε though; while οὐκ ου not ἐξελεύσεσθε εξερχομαι come out; go out ἕκαστος εκαστος each τὴν ο the θύραν θυρα door τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him ἕως εως till; until πρωί πρωι early
12:22 וּ û וְ and לְקַחְתֶּ֞ם lᵊqaḥtˈem לקח take אֲגֻדַּ֣ת ʔᵃḡuddˈaṯ אֲגֻדָּה bundle אֵזֹ֗וב ʔēzˈôv אֵזֹוב hyssop וּ û וְ and טְבַלְתֶּם֮ ṭᵊvaltem טבל dip בַּ ba בְּ in † הַ the דָּ֣ם ddˈām דָּם blood אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the סַּף֒ ssˌaf סַף basin וְ wᵊ וְ and הִגַּעְתֶּ֤ם higgaʕtˈem נגע touch אֶל־ ʔel- אֶל to הַ ha הַ the מַּשְׁקֹוף֙ mmašqôf מַשְׁקֹוף lintel וְ wᵊ וְ and אֶל־ ʔel- אֶל to שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַ ha הַ the מְּזוּזֹ֔ת mmᵊzûzˈōṯ מְזוּזָה door-post מִן־ min- מִן from הַ ha הַ the דָּ֖ם ddˌām דָּם blood אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the סָּ֑ף ssˈāf סַף basin וְ wᵊ וְ and אַתֶּ֗ם ʔattˈem אַתֶּם you לֹ֥א lˌō לֹא not תֵצְא֛וּ ṯēṣᵊʔˈû יצא go out אִ֥ישׁ ʔˌîš אִישׁ man מִ mi מִן from פֶּֽתַח־ ppˈeṯaḥ- פֶּתַח opening בֵּיתֹ֖ו bêṯˌô בַּיִת house עַד־ ʕaḏ- עַד unto בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
12:22. fasciculumque hysopi tinguite sanguine qui est in limine et aspergite ex eo superliminare et utrumque postem nullus vestrum egrediatur ostium domus suae usque maneAnd 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.
22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out of the door of his house until the morning.
And ye shall take a bunch of hyssop, and dip [it] in the blood that [is] in the bason, and 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:

22: и возьмите пучок иссопа, и обмочите в кровь, которая в сосуде, и помажьте перекладину и оба косяка дверей кровью, которая в сосуде; а вы никто не выходите за двери дома своего до утра.
12:22
λήμψεσθε λαμβανω take; get
δὲ δε though; while
δέσμην δεσμη bundle
ὑσσώπου υσσωπος hyssop
καὶ και and; even
βάψαντες βαπτω dip
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
καθίξετε καθιγω the
φλιᾶς φλια and; even
ἐπ᾿ επι in; on
ἀμφοτέρων αμφοτερος both
τῶν ο the
σταθμῶν σταθμος from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
ος who; what
ἐστιν ειμι be
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
ὑμεῖς υμεις you
δὲ δε though; while
οὐκ ου not
ἐξελεύσεσθε εξερχομαι come out; go out
ἕκαστος εκαστος each
τὴν ο the
θύραν θυρα door
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
ἕως εως till; until
πρωί πρωι early
12:22
וּ û וְ and
לְקַחְתֶּ֞ם lᵊqaḥtˈem לקח take
אֲגֻדַּ֣ת ʔᵃḡuddˈaṯ אֲגֻדָּה bundle
אֵזֹ֗וב ʔēzˈôv אֵזֹוב hyssop
וּ û וְ and
טְבַלְתֶּם֮ ṭᵊvaltem טבל dip
בַּ ba בְּ in
הַ the
דָּ֣ם ddˈām דָּם blood
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
סַּף֒ ssˌaf סַף basin
וְ wᵊ וְ and
הִגַּעְתֶּ֤ם higgaʕtˈem נגע touch
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּשְׁקֹוף֙ mmašqôf מַשְׁקֹוף lintel
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
הַ ha הַ the
מְּזוּזֹ֔ת mmᵊzûzˈōṯ מְזוּזָה door-post
מִן־ min- מִן from
הַ ha הַ the
דָּ֖ם ddˌām דָּם blood
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
סָּ֑ף ssˈāf סַף basin
וְ wᵊ וְ and
אַתֶּ֗ם ʔattˈem אַתֶּם you
לֹ֥א lˌō לֹא not
תֵצְא֛וּ ṯēṣᵊʔˈû יצא go out
אִ֥ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
פֶּֽתַח־ ppˈeṯaḥ- פֶּתַח opening
בֵּיתֹ֖ו bêṯˌô בַּיִת house
עַד־ ʕaḏ- עַד unto
בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
12:22. fasciculumque hysopi tinguite sanguine qui est in limine et aspergite ex eo superliminare et utrumque postem nullus vestrum egrediatur ostium domus suae usque mane
And 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: К добавлениям относится замечание об иссопе, под которым разумеется не иссоп в буквальном смысле, как не растущий в Сирии и Аравии, а сходный с ним вид растения, и приказание не выходить из домов: кровь спасает только находящихся в зданиях.
Adam Clarke: Commentary on the Bible - 1831
12:22: A bunch of hyssop - The original word אזוב ezob has been variously translated musk, rosemary, polypody of the wall, mint, origanum, marjoram, and Hyssop: the latter seems to be the most proper. Parkhurst says it is named from its detersive and cleansing qualities, whence it was used in sprinkling the blood of the paschal lamb, in cleansing the leprosy, Lev 14:4, Lev 14:6, Lev 14:51, Lev 14:52; in composing the water of purification, Num 19:6, and sprinkling it, Num 19:18. It was a type of the purifying virtue of the bitter sufferings of Christ. And it is plain, from Psa 51:7, that the psalmist understood its meaning. Among botanists hyssop is described as "a genus of the gymnospermia (naked-seeded) order, belonging to the didynamia class of plants. It has under-shrubby, low, bushy stalks, growing a foot and a half high, small, spear-shaped, close-sitting, opposite leaves, with several smaller ones rising from the same joint; and all the stalks and branches terminated by erect whorled spikes of flowers of different colors, in the varieties of the plant. The leaves have an aromatic smell, and a warm pungent taste. The leaves of this plant are particularly recommended in humoral asthmas, and other disorders of the breast and lungs, and greatly promote expectoration." Its medicinal qualities were probably the reason why this plant was so particularly recommended in the Scriptures.
Albert Barnes: Notes on the Bible - 1834
12:22: A bunch of hyssop - The species here designated does not appear to be the plant now bearing the name. It would seem to have been an aromatic plant, common in Palestine and near Mount Sinai, with a long straight stalk and leaves well adapted for the purpose of sprinkling.
Bason - The rendering rests on good authority and gives a good sense: but the word means "threshold" in some other passages and in Egyptian, and is taken here in that sense by some versions. If that rendering be correct it would imply that the lamb was slain on the threshold.
None ... shall go out ... - There would be no safety outside the precincts protected by the blood of the lamb; a symbolism explained by the margin reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: a bunch: Lev 14:6, Lev 14:7; Num 19:18; Psa 51:7; Heb 9:1, Heb 9:14, Heb 9:19, Heb 11:28, Heb 12:24; Pe1 1:2
hyssop: The word aizov, which has been variously rendered, most probably denotes Hyssop; whence are derived the Chaldee aizova, Syriac zupha, Arabic zupha, Ethiopic azab, and hushopa, Greek υσσωπος, hussopos [Strong's G5301], Latin hyssopus, German usop, and our hyssop, a name retained, with little variation, in all the western languages. It is a plant of the gymnospermia (naked seeded) order, belonging to the didynamia class. It has bushy stalks, growing a foot and a half high; small spear-shaped, close-sitting, and opposite leaves, with several smaller ones rising from the same joint; and all the stalks and branches terminated by erect whorled spikes of flowers, of different colours in the varieties of the plant. The leaves have an aromatic smell, and a warm, pungent taste. Its detersive, cleansing, and medicinal qualities were probably the reason why it was so particularly recommended in Scripture.
strike: Exo 12:7
and none: Mat 26:30
John Gill
12:22 And ye shall take a bunch of hyssop,.... Which some take to be "mint", others "origanum" or "marjoram", as Kimchi (s), others "rosemary", as Piscator, Rivet, and many more; and indeed this seems to be fitter to strike or sprinkle with than hyssop; but it is more generally understood of hyssop, because the Hebrew word "ezob" is so near in sound to it; though whether it means the same herb we call hyssop is uncertain: Jarchi says, three stalks of it are called a bunch, and so the Misnic canon runs (t),"the command concerning hyssop is three stalks (which Maimonides on the place interprets roots), and in them three branches;''which some have allegorically applied to the Trinity, by whom the hearts of God's people are sprinkled with the blood of the true paschal Lamb, and are purged from dead works: the Heathens in their sacrifices used sometimes branches of laurel, and sometimes branches of the olive, to sprinkle with (u):
and dip it in the blood that is in the basin: which, according to the Targum of Jonathan, was an earthen vessel, into which the blood of the lamb was received when slain, and into this the bunch of hyssop was dipped; so it was usual with the Heathens to receive the blood of the sacrifice in cups or basins (x): the blood being received into a basin, and not spilled on the ground and trampled on, may denote the preciousness of the blood of Christ, the true passover lamb, which is for its worth and excellent efficacy to be highly prized and esteemed, and not to be counted as a common or unholy thing; and the dipping the bunch of hyssop into the blood of the lamb may signify the exercise of faith on the blood of Christ, which is a low and humble grace, excludes boasting in the creature, deals alone with the blood of Jesus for peace, pardon, and cleansing, and by which the heart is purified, as it deals with that blood:
and strike the lintel and the two side posts with the blood that is in the basin: an emblem of the sprinkling of the hearts and consciences of believers with the blood of Christ, and cleansing them from all sin by it:
and none of you shall go out at the door of his house until the morning; that they might not be in the way of the destroyer; and though the destroying angel knew an Israelite from an Egyptian, yet this was to be the ordinance of protection to them, abiding in their houses, marked with the blood of the passover lamb; signifying that their safety was in their being under that blood, as the safety of believers lies in their being justified by the blood of Christ; for to that it is owing that they are saved from wrath to come: this is the purple covering under which they pass safely through this world to the heavenly glory, Rom 5:9, this circumstance was peculiar to the passover in Egypt; in later times there was not the like danger.
(s) Sepher Shorash, rad. (t) Misn. Parah, c. 11. sect. 9. (u) Vid. Kipping. Rom. Antiqu. p. 241. Virgil Aeneid. 6. Ovid. Fast. l. 5. (x) "-------------tepidumque cruorem Succipiunt pateris----------" Virgil. Aeneid. 6.
John Wesley
12:22 Out of the door of his house - Of that house, wherein he ate the passover: Until the morning - That is, till towards morning, when they would be called for to march out of Egypt. They went out very early in the morning.
Robert Jamieson, A. R. Fausset and David Brown
12:22 hyssop--a small red moss [HASSELQUIST]; the caper-plant [ROYLE]. It was used in the sprinkling, being well adapted for such purposes, as it grows in bushes--putting out plenty of suckers from a single root. And it is remarkable that it was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly, on their part, make use of this symbolical plant to Christ when, as our Passover, He was sacrificed for us [Jn 19:29].
none . . . shall go out at the door of his house until the morning--This regulation was peculiar to the first celebration, and intended, as some think, to prevent any suspicion attaching to them of being agents in the impending destruction of the Egyptians; there is an allusion to it (Is 26:20).
12:2312:23: Եւ անցցէ Տէր հարկանել զԵգիպտացիսդ։ Եւ տեսանիցէ զարիւնն որ ՚ի վերայ բարաւորին եւ ՚ի վերայ երկուց սեմոց, եւ զանց առնիցէ Տէր զդրօքն. եւ ո՛չ տայցէ թոյլ սատակչին մտանե՛լ ՚ի տունս ձեր եւ հարկանել։
23 Տէրն անցնելու է եգիպտացիներին կոտորելու համար: Նա, տեսնելով դռան սեմին երկու տեղ եւ դռան շրջանակի վերեւում եղած արիւնը, կ’անցնի կը գնայ այդ դռնով եւ Ոչնչացնողին թոյլ չի տայ մտնել ձեր տներն ու կոտորել ձեզ:
23 Քանզի Տէրը պիտի անցնի Եգիպտացիները զարնելու համար։ Եթէ դրանը վրայի սեմին ու երկու կողմէ դրանդիքներուն վրայ արիւն տեսնէ, Տէրը այն դրանը վրայէն պիտի անցնի եւ պիտի չթողու սատակիչը՝ որ ձեր տուները մտնէ ձեզ զարնելու համար։
Եւ անցցէ Տէր հարկանել զԵգիպտացիսդ, եւ տեսանիցէ զարիւնն որ ի վերայ բարաւորին եւ ի վերայ երկուց սեմոց, եւ զանց առնիցէ Տէր զդրօքն, եւ ոչ տայցէ թոյլ սատակչին մտանել ի տունս ձեր հարկանել:

12:23: Եւ անցցէ Տէր հարկանել զԵգիպտացիսդ։ Եւ տեսանիցէ զարիւնն որ ՚ի վերայ բարաւորին եւ ՚ի վերայ երկուց սեմոց, եւ զանց առնիցէ Տէր զդրօքն. եւ ո՛չ տայցէ թոյլ սատակչին մտանե՛լ ՚ի տունս ձեր եւ հարկանել։
23 Տէրն անցնելու է եգիպտացիներին կոտորելու համար: Նա, տեսնելով դռան սեմին երկու տեղ եւ դռան շրջանակի վերեւում եղած արիւնը, կ’անցնի կը գնայ այդ դռնով եւ Ոչնչացնողին թոյլ չի տայ մտնել ձեր տներն ու կոտորել ձեզ:
23 Քանզի Տէրը պիտի անցնի Եգիպտացիները զարնելու համար։ Եթէ դրանը վրայի սեմին ու երկու կողմէ դրանդիքներուն վրայ արիւն տեսնէ, Տէրը այն դրանը վրայէն պիտի անցնի եւ պիտի չթողու սատակիչը՝ որ ձեր տուները մտնէ ձեզ զարնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:2323: И пойдет Господь поражать Египет, и увидит кровь на перекладине и на обоих косяках, и пройдет Господь мимо дверей, и не попустит губителю войти в домы ваши для поражения.
12:23 καὶ και and; even παρελεύσεται παρερχομαι pass; transgress κύριος κυριος lord; master πατάξαι πατασσω pat; impact τοὺς ο the Αἰγυπτίους αιγυπτιος Egyptian καὶ και and; even ὄψεται οραω view; see τὸ ο the αἷμα αιμα blood; bloodstreams ἐπὶ επι in; on τῆς ο the φλιᾶς φλια and; even ἐπ᾿ επι in; on ἀμφοτέρων αμφοτερος both τῶν ο the σταθμῶν σταθμος and; even παρελεύσεται παρερχομαι pass; transgress κύριος κυριος lord; master τὴν ο the θύραν θυρα door καὶ και and; even οὐκ ου not ἀφήσει αφιημι dismiss; leave τὸν ο the ὀλεθρεύοντα ολεθρευω enter; go in εἰς εις into; for τὰς ο the οἰκίας οικια house; household ὑμῶν υμων your πατάξαι πατασσω pat; impact
12:23 וְ wᵊ וְ and עָבַ֣ר ʕāvˈar עבר pass יְהוָה֮ [yᵊhwāh] יְהוָה YHWH לִ li לְ to נְגֹּ֣ף nᵊggˈōf נגף hurt אֶת־ ʔeṯ- אֵת [object marker] מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt וְ wᵊ וְ and רָאָ֤ה rāʔˈā ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּם֙ ddˌām דָּם blood עַל־ ʕal- עַל upon הַ ha הַ the מַּשְׁקֹ֔וף mmašqˈôf מַשְׁקֹוף lintel וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַ ha הַ the מְּזוּזֹ֑ת mmᵊzûzˈōṯ מְזוּזָה door-post וּ û וְ and פָסַ֤ח fāsˈaḥ פסח be lame יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ ha הַ the פֶּ֔תַח ppˈeṯaḥ פֶּתַח opening וְ wᵊ וְ and לֹ֤א lˈō לֹא not יִתֵּן֙ yittˌēn נתן give הַ ha הַ the מַּשְׁחִ֔ית mmašḥˈîṯ מַשְׁחִית destruction לָ lā לְ to בֹ֥א vˌō בוא come אֶל־ ʔel- אֶל to בָּתֵּיכֶ֖ם bāttêḵˌem בַּיִת house לִ li לְ to נְגֹּֽף׃ nᵊggˈōf נגף hurt
12:23. transibit enim Dominus percutiens Aegyptios cumque viderit sanguinem in superliminari et in utroque poste transcendet ostium et non sinet percussorem ingredi domos vestras et laedereFor 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.
23. 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 will not suffer the destroyer to come in unto your houses to smite you.
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 will not suffer the destroyer to come in unto your houses to smite:

23: И пойдет Господь поражать Египет, и увидит кровь на перекладине и на обоих косяках, и пройдет Господь мимо дверей, и не попустит губителю войти в домы ваши для поражения.
12:23
καὶ και and; even
παρελεύσεται παρερχομαι pass; transgress
κύριος κυριος lord; master
πατάξαι πατασσω pat; impact
τοὺς ο the
Αἰγυπτίους αιγυπτιος Egyptian
καὶ και and; even
ὄψεται οραω view; see
τὸ ο the
αἷμα αιμα blood; bloodstreams
ἐπὶ επι in; on
τῆς ο the
φλιᾶς φλια and; even
ἐπ᾿ επι in; on
ἀμφοτέρων αμφοτερος both
τῶν ο the
σταθμῶν σταθμος and; even
παρελεύσεται παρερχομαι pass; transgress
κύριος κυριος lord; master
τὴν ο the
θύραν θυρα door
καὶ και and; even
οὐκ ου not
ἀφήσει αφιημι dismiss; leave
τὸν ο the
ὀλεθρεύοντα ολεθρευω enter; go in
εἰς εις into; for
τὰς ο the
οἰκίας οικια house; household
ὑμῶν υμων your
πατάξαι πατασσω pat; impact
12:23
וְ wᵊ וְ and
עָבַ֣ר ʕāvˈar עבר pass
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
לִ li לְ to
נְגֹּ֣ף nᵊggˈōf נגף hurt
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
וְ wᵊ וְ and
רָאָ֤ה rāʔˈā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּם֙ ddˌām דָּם blood
עַל־ ʕal- עַל upon
הַ ha הַ the
מַּשְׁקֹ֔וף mmašqˈôf מַשְׁקֹוף lintel
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
הַ ha הַ the
מְּזוּזֹ֑ת mmᵊzûzˈōṯ מְזוּזָה door-post
וּ û וְ and
פָסַ֤ח fāsˈaḥ פסח be lame
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
הַ ha הַ the
פֶּ֔תַח ppˈeṯaḥ פֶּתַח opening
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יִתֵּן֙ yittˌēn נתן give
הַ ha הַ the
מַּשְׁחִ֔ית mmašḥˈîṯ מַשְׁחִית destruction
לָ לְ to
בֹ֥א vˌō בוא come
אֶל־ ʔel- אֶל to
בָּתֵּיכֶ֖ם bāttêḵˌem בַּיִת house
לִ li לְ to
נְגֹּֽף׃ nᵊggˈōf נגף hurt
12:23. transibit enim Dominus percutiens Aegyptios cumque viderit sanguinem in superliminari et in utroque poste transcendet ostium et non sinet percussorem ingredi domos vestras et laedere
For 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: В Исх 11:4: поражающем первенцев египетских «язвою губительною» представляется сам Всевышний. Между тем и 23: ст. от него отличается, как орудие казни, особый губитель. (В 12:13, 23, 29: говорится – когда буду поражать землю египетскую, поразил землю, поразил Египет. Нет однозначного указания, что Господь САМ поражал людей. Если он будет вести ангелов, совершающих возмездие – это не значит, что он САМ будет убивать людей. Во многих местах Священного Писания всегда Ангелы сопутствуют Богу — ведут, помогают, разговаривают от имени Бога. Это подтверждает и следующее ниже мнение святых отцов. Прим. ред.) По словам некоторых учителей Церкви — Иустина, Оригена и блаженного Августина, это были злые Ангелы, указание на что дается в 49: ст. 77: Пс; Василий Великий, Иоанн Златоуст и блаженный Феодорит разумеют под «губителем» доброго Ангела; Таргум, согласно замечанию книги Премудрости Соломоновой (17:14–15), видит в губителе непосредственное, чрезвычайное действие слова Божия («мемра», по Таргуму). Одни из новейших экзегетов отождествляют это слово с Ангелом Всевышнего, другие видят в губителе простого Ангела, что представляется более естественным (ср. 2: Цар 24:16; Ис 37:36).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: will pass through: Exo 12:12, Exo 12:13
and will not: Sa2 24:16; Isa 37:36; Eze 9:4, Eze 9:6; Co1 10:10; Heb 11:28, Heb 12:24; Rev 7:3, Rev 9:4
Geneva 1599
12:23 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 will not suffer the (l) destroyer to come in unto your houses to smite [you].
(l) The angel sent by God to kill the first born.
John Gill
12:23 For the Lord will pass though to smite the Egyptians,.... All the firstborn in the several families, in all the towns and cities in Egypt:
and when he seeth the blood upon the lintel, and upon the two side posts; which must be understood of his taking notice of it with a special view to the good of those within the house; otherwise every thing is seen by his all seeing eye: and thus Christ, the Lamb of God, is in the midst of the throne, as though he had been slain, and is always in the view of God and his divine justice; and his blood, righteousness, and sacrifice, are always looked unto by him with pleasure, delight, and satisfaction, to the advantage of his people, as applied unto them, who are hereby accepted with him, justified in his sight, and secure from condemnation and wrath:
the Lord will pass over the door; and the house where this blood is sprinkled, and go to the next, or where Egyptians dwell; and thus justice passes over, and passes by, acquits and discharges them who are interested in the blood and sacrifice of Christ:
and will not suffer the destroyer to come in unto your houses to smite you; the destroying angel, as the Targum of Jonathan; for he seems to be distinct from the Lord, who is said to pass through and pass over, being an attendant and minister of his, to execute vengeance upon the Egyptians; and whether a good or a bad angel, it matters not, since God can make use of either to inflict judgments on men; but it may be more probably the former, even such an one as was employed in destroying the whole host of the Assyrians in one night, 4Kings 19:35 and answers better in the antitype or emblem to the justice of God taking vengeance on ungodly sinners, when it is not suffered to do the saints any harm.
John Wesley
12:23 The destroyer - The destroying angel, whether this was a good or an evil angel, we have not light to determine.
12:2412:24: Եւ պահեսջի՛ք զբանս զայս՝ օրէ՛ն յաւիտենական քե՛զ եւ որդւոց քոց, մինչեւ ցյաւիտեան[595]։ [595] Ոմանք. Եւ պահեսջիր զբանս զայս օրէն քեզ եւ։ Յօրինակին՝ բառքս մինչեւ ցյաւիտեան, կարմրադեղով նշանակի։ զորովք ոմանք իսպառ զանց առնեն։
24 Այս խօսքերը մինչեւ յաւիտեան օրէնք թող լինեն քեզ եւ քո որդիների համար:
24 Այս բանը ձեզի ու ձեր որդիներուն կանոն ըլլալու համար պահեցէք յաւիտեան։
Եւ պահեսջիք զբանս զայս, օրէն քեզ եւ որդւոց քոց մինչեւ ցյաւիտեան:

12:24: Եւ պահեսջի՛ք զբանս զայս՝ օրէ՛ն յաւիտենական քե՛զ եւ որդւոց քոց, մինչեւ ցյաւիտեան[595]։
[595] Ոմանք. Եւ պահեսջիր զբանս զայս օրէն քեզ եւ։ Յօրինակին՝ բառքս մինչեւ ցյաւիտեան, կարմրադեղով նշանակի։ զորովք ոմանք իսպառ զանց առնեն։
24 Այս խօսքերը մինչեւ յաւիտեան օրէնք թող լինեն քեզ եւ քո որդիների համար:
24 Այս բանը ձեզի ու ձեր որդիներուն կանոն ըլլալու համար պահեցէք յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
12:2424: Храните сие, как закон для себя и для сынов своих на веки.
12:24 καὶ και and; even φυλάξεσθε φυλασσω guard; keep τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he νόμιμον νομιμος of yourself καὶ και and; even τοῖς ο the υἱοῖς υιος son σου σου of you; your ἕως εως till; until αἰῶνος αιων age; -ever
12:24 וּ û וְ and שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לְ lᵊ לְ to חָק־ ḥoq- חֹק portion לְךָ֥ lᵊḵˌā לְ to וּ û וְ and לְ lᵊ לְ to בָנֶ֖יךָ vānˌeʸḵā בֵּן son עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
12:24. custodi verbum istud legitimum tibi et filiis tuis usque in aeternumThou shalt keep this thing as a law for thee and thy children for ever.
24. And ye shall observe this thing for an ordinance to thee and to thy sons for ever.
And ye shall observe this thing for an ordinance to thee and to thy sons for ever:

24: Храните сие, как закон для себя и для сынов своих на веки.
12:24
καὶ και and; even
φυλάξεσθε φυλασσω guard; keep
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
νόμιμον νομιμος of yourself
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
σου σου of you; your
ἕως εως till; until
αἰῶνος αιων age; -ever
12:24
וּ û וְ and
שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לְ lᵊ לְ to
חָק־ ḥoq- חֹק portion
לְךָ֥ lᵊḵˌā לְ to
וּ û וְ and
לְ lᵊ לְ to
בָנֶ֖יךָ vānˌeʸḵā בֵּן son
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
12:24. custodi verbum istud legitimum tibi et filiis tuis usque in aeternum
Thou shalt keep this thing as a law for thee and thy children for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-29: В полночь с 14: на 15-е нисана. В 5: ст. 11: гл. для обозначения объема казни употреблено другое выражение: «от первенца фараона до первенца рабыни, которая при жерновах». И то, и другое выражение ясно говорит об истреблении всех первенцев, и в самых высших, и в самых низших классах народа. Пленный раб также хорошо может служить образом самого низкого положения в обществе, как и рабыня, занимающаяся размалыванием хлеба жерновами.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: Exo 12:14; Gen 17:8-10
John Gill
12:24 And ye shall observe this thing for an ordinance to thee and thy sons for ever. Not this last thing of sprinkling the blood, which was peculiar to the passover in Egypt; but the whole before observed relating to the feast of the passover, and the feast of unleavened bread, and all the rites appertaining to them, which were to be observed until the coming of Christ.
12:2512:25: Եւ եթէ մտանիցէք յերկիրն զոր տացէ ձեզ Տէր՝ որպէս եւ խօսեցաւն, պահեսջի՛ք զպաշտօնդ զայդ։
25 Երբ կը մտնէք այն երկիրը, որ Տէրը, իր խոստման համաձայն, տալու է ձեզ, կը կատարէք այդ ծիսակատարութիւնը:
25 Երբ այն երկիրը երթաք, որ Տէրը ձեզի պիտի տայ իր խոստումին համաձայն, այս տօնը պահեցէք
Եւ եթէ մտանիցէք յերկիրն զոր տացէ ձեզ Տէր, որպէս եւ խօսեցաւ, պահեսջիք զպաշտօնդ զայդ:

12:25: Եւ եթէ մտանիցէք յերկիրն զոր տացէ ձեզ Տէր՝ որպէս եւ խօսեցաւն, պահեսջի՛ք զպաշտօնդ զայդ։
25 Երբ կը մտնէք այն երկիրը, որ Տէրը, իր խոստման համաձայն, տալու է ձեզ, կը կատարէք այդ ծիսակատարութիւնը:
25 Երբ այն երկիրը երթաք, որ Տէրը ձեզի պիտի տայ իր խոստումին համաձայն, այս տօնը պահեցէք
zohrab-1805▾ eastern-1994▾ western am▾
12:2525: Когда войдете в землю, которую Господь даст вам, как Он говорил, соблюдайте сие служение.
12:25 ἐὰν εαν and if; unless δὲ δε though; while εἰσέλθητε εισερχομαι enter; go in εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ἂν αν perhaps; ever δῷ διδωμι give; deposit κύριος κυριος lord; master ὑμῖν υμιν you καθότι καθοτι in that ἐλάλησεν λαλεω talk; speak φυλάξεσθε φυλασσω guard; keep τὴν ο the λατρείαν λατρεια employment; service ταύτην ουτος this; he
12:25 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כִּֽי־ kˈî- כִּי that תָבֹ֣אוּ ṯāvˈōʔû בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִתֵּ֧ן yittˈēn נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לָכֶ֖ם lāḵˌem לְ to כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֵּ֑ר dibbˈēr דבר speak וּ û וְ and שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
12:25. cumque introieritis terram quam Dominus daturus est vobis ut pollicitus est observabitis caerimonias istasAnd when you have entered into the land which the Lord will give you, as he hath promised, you shall observe these ceremonies.
25. And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service.
And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service:

25: Когда войдете в землю, которую Господь даст вам, как Он говорил, соблюдайте сие служение.
12:25
ἐὰν εαν and if; unless
δὲ δε though; while
εἰσέλθητε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ἂν αν perhaps; ever
δῷ διδωμι give; deposit
κύριος κυριος lord; master
ὑμῖν υμιν you
καθότι καθοτι in that
ἐλάλησεν λαλεω talk; speak
φυλάξεσθε φυλασσω guard; keep
τὴν ο the
λατρείαν λατρεια employment; service
ταύτην ουτος this; he
12:25
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
תָבֹ֣אוּ ṯāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִתֵּ֧ן yittˈēn נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לָכֶ֖ם lāḵˌem לְ to
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֵּ֑ר dibbˈēr דבר speak
וּ û וְ and
שְׁמַרְתֶּ֖ם šᵊmartˌem שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
12:25. cumque introieritis terram quam Dominus daturus est vobis ut pollicitus est observabitis caerimonias istas
And when you have entered into the land which the Lord will give you, as he hath promised, you shall observe these ceremonies.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: when: Deu 4:5, Deu 12:8, Deu 12:9, Deu 16:5-9; Jos 5:10-12; Psa 105:44, Psa 105:45
according: Exo 3:8, Exo 3:17
Geneva 1599
12:25 And it shall come to pass, when ye be come to the (m) land which the LORD will give you, according as he hath promised, that ye shall keep this service.
(m) The land of Canaan.
John Gill
12:25 And it shall come to pass, when ye be come to the land,.... To the land of Canaan, towards which they were just about to set forward on their journey, and in a few years would be in the possession of:
which the Lord will give you according as he hath promised; to their fathers, Abraham, Isaac, and Jacob, and to them:
that ye shall keep this service; enjoined them, respecting the passover lamb, and leavened bread, with all the rites and ceremonies relative thereunto, excepting such as were peculiar to the first passover in Egypt.
12:2612:26: Եւ եղիցի եթէ ասիցեն ցձեզ որդիք ձեր. Զի՞նչ է պաշտօնս այս ձեզ.
26 Եթէ պատահի, որ ձեր որդիները հարցնեն ձեզ, թէ՝ “Ի՞նչ է նշանակում այս ծիսակատարութիւնը”,
26 Եթէ ձեր որդիները ձեզի ըսեն թէ ‘Այս տօնով ի՞նչ կ’ուզէք’,
Եւ եղիցի եթէ ասիցեն ցձեզ որդիք ձեր. Զի՞նչ է պաշտօնս այս ձեզ:

12:26: Եւ եղիցի եթէ ասիցեն ցձեզ որդիք ձեր. Զի՞նչ է պաշտօնս այս ձեզ.
26 Եթէ պատահի, որ ձեր որդիները հարցնեն ձեզ, թէ՝ “Ի՞նչ է նշանակում այս ծիսակատարութիւնը”,
26 Եթէ ձեր որդիները ձեզի ըսեն թէ ‘Այս տօնով ի՞նչ կ’ուզէք’,
zohrab-1805▾ eastern-1994▾ western am▾
12:2626: И когда скажут вам дети ваши: что это за служение?
12:26 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless λέγωσιν λεγω tell; declare πρὸς προς to; toward ὑμᾶς υμας you οἱ ο the υἱοὶ υιος son ὑμῶν υμων your τίς τις.1 who?; what? ἡ ο the λατρεία λατρεια employment; service αὕτη ουτος this; he
12:26 וְ wᵊ וְ and הָיָ֕ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יֹאמְר֥וּ yōmᵊrˌû אמר say אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to בְּנֵיכֶ֑ם bᵊnêḵˈem בֵּן son מָ֛ה mˈā מָה what הָ hā הַ the עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לָכֶֽם׃ lāḵˈem לְ to
12:26. et cum dixerint vobis filii vestri quae est ista religioAnd when your children shall say to you: What is the meaning of this service?
26. And it shall come to pass, when your children shall say unto you, What mean ye by this service?
And it shall come to pass, when your children shall say unto you, What mean ye by this service:

26: И когда скажут вам дети ваши: что это за служение?
12:26
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
λέγωσιν λεγω tell; declare
πρὸς προς to; toward
ὑμᾶς υμας you
οἱ ο the
υἱοὶ υιος son
ὑμῶν υμων your
τίς τις.1 who?; what?
ο the
λατρεία λατρεια employment; service
αὕτη ουτος this; he
12:26
וְ wᵊ וְ and
הָיָ֕ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יֹאמְר֥וּ yōmᵊrˌû אמר say
אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to
בְּנֵיכֶ֑ם bᵊnêḵˈem בֵּן son
מָ֛ה mˈā מָה what
הָ הַ the
עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לָכֶֽם׃ lāḵˈem לְ to
12:26. et cum dixerint vobis filii vestri quae est ista religio
And when your children shall say to you: What is the meaning of this service?
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Adam Clarke: Commentary on the Bible - 1831
12:26: What mean ye by this service? - The establishment of this service annually was a very wise provision to keep up in remembrance this wonderful deliverance. From the remotest antiquity the institution of feasts, games, etc., has been used to keep up the memory of past grand events. Hence God instituted the Sabbath, to keep up the remembrance of the creation; and the passover to keep up the remembrance of the deliverance from Egypt. All the other feasts were instituted on similar reasons. The Jews never took their sons to the tabernacle or temple till they were twelve years of age, nor suffered them to eat of the flesh of any victim till they had themselves offered a sacrifice at the temple, which they were not permitted to do before the twelfth year of their age. It was at this age that Joseph and Mary took our blessed Lord to the temple, probably for the first time, to offer his sacrifice. See Calmet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: your children: Exo 13:8, Exo 13:9, Exo 13:14, Exo 13:15, Exo 13:22; Deu 6:7, Deu 11:19, Deu 32:7; Jos 4:6, Jos 4:7, Jos 4:21-24; Psa 78:3-6; Psa 145:4; Isa 38:19; Eph 6:4
John Gill
12:26 And it shall come to pass, when your children shall say unto you, what mean ye by this service? Of killing and roasting a lamb, and eating it with bitter herbs, and of abstaining from leavened bread.
Robert Jamieson, A. R. Fausset and David Brown
12:26 when your children shall say, . . . What mean ye by this service--Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that the curiosity of the young would be stimulated, and thus parents had an excellent opportunity, which they were enjoined to embrace, for instructing each rising generation in the origin and leading facts of the national faith.
12:2712:27: ասասջիք նոցա, եթէ զո՛հ զատկի Տեառն է այս. յորժամ պահեաց զտունս որդւոցն Իսրայէլի յԵգիպտոս. մինչ հարկանէր զԵգիպտացիսն, եւ զտունս մեր ապրեցոյց։ Եւ խոնարհեցաւ ժողովուրդն` եւ երկի
27 նրանց կը պատասխանէք, որ Տիրոջ համար զատկի զոհն է սա, այն Տիրոջ, որ Եգիպտոսում եգիպտացիներին կոտորելիս խնայեց իսրայէլացիներին, փրկեց մեր ընտանիքները»: Ժողովուրդը խոնարհուեց ու երկրպագութիւն արեց:
27 Ըսէք թէ ‘Ասիկա Տէրոջը զատկին զոհն է, քանզի Եգիպտոսի մէջ Իսրայէլի որդիներուն տուներուն վրայէն անցաւ, երբ Եգիպտացիները զարկաւ, մեր տուները ազատեց’։ Ժողովուրդը խոնարհեցաւ ու երկրպագութիւն ըրաւ»։
ասասջիք նոցա, եթէ Զոհ զատկի Տեառն է այս, յորժամ [163]պահեաց զտունս`` որդւոցն Իսրայելի յԵգիպտոս, մինչ հարկանէր զԵգիպտացիսն, եւ զտունս մեր ապրեցոյց: Եւ խոնարհեցաւ ժողովուրդն եւ երկիր եպագ:

12:27: ասասջիք նոցա, եթէ զո՛հ զատկի Տեառն է այս. յորժամ պահեաց զտունս որդւոցն Իսրայէլի յԵգիպտոս. մինչ հարկանէր զԵգիպտացիսն, եւ զտունս մեր ապրեցոյց։ Եւ խոնարհեցաւ ժողովուրդն` եւ երկի
27 նրանց կը պատասխանէք, որ Տիրոջ համար զատկի զոհն է սա, այն Տիրոջ, որ Եգիպտոսում եգիպտացիներին կոտորելիս խնայեց իսրայէլացիներին, փրկեց մեր ընտանիքները»: Ժողովուրդը խոնարհուեց ու երկրպագութիւն արեց:
27 Ըսէք թէ ‘Ասիկա Տէրոջը զատկին զոհն է, քանզի Եգիպտոսի մէջ Իսրայէլի որդիներուն տուներուն վրայէն անցաւ, երբ Եգիպտացիները զարկաւ, մեր տուները ազատեց’։ Ժողովուրդը խոնարհեցաւ ու երկրպագութիւն ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2727: скажите: это пасхальная жертва Господу, Который прошел мимо домов сынов Израилевых в Египте, когда поражал Египтян, и домы наши избавил. И преклонился народ и поклонился.
12:27 καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned αὐτοῖς αυτος he; him θυσία θυσια immolation; sacrifice τὸ ο the πασχα πασχα Passover τοῦτο ουτος this; he κυρίῳ κυριος lord; master ὡς ως.1 as; how ἐσκέπασεν σκεπαζω the οἴκους οικος home; household τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἡνίκα ηνικα whenever; when ἐπάταξεν πατασσω pat; impact τοὺς ο the Αἰγυπτίους αιγυπτιος Egyptian τοὺς ο the δὲ δε though; while οἴκους οικος home; household ἡμῶν ημων our ἐρρύσατο ρυομαι rescue καὶ και and; even κύψας κυπτω stoop ὁ ο the λαὸς λαος populace; population προσεκύνησεν προσκυνεω worship
12:27 וַ wa וְ and אֲמַרְתֶּ֡ם ʔᵃmartˈem אמר say זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice פֶּ֨סַח pˌesaḥ פֶּסַח Passover ה֜וּא hˈû הוּא he לַֽ lˈa לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פָּ֠סַח pāsˌaḥ פסח be lame עַל־ ʕal- עַל upon בָּתֵּ֤י bāttˈê בַּיִת house בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in נָגְפֹּ֥ו noḡpˌô נגף hurt אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּתֵּ֣ינוּ bāttˈênû בַּיִת house הִצִּ֑יל hiṣṣˈîl נצל deliver וַ wa וְ and יִּקֹּ֥ד yyiqqˌōḏ קדד kneel down הָ hā הַ the עָ֖ם ʕˌām עַם people וַ wa וְ and יִּֽשְׁתַּחֲוּֽוּ׃ yyˈištaḥᵃˈûû חוה bow down
12:27. dicetis eis victima transitus Domini est quando transivit super domos filiorum Israhel in Aegypto percutiens Aegyptios et domos nostras liberans incurvatusque populus adoravitYou 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.
27. that ye shall say, It is the sacrifice of the LORD’S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.
That ye shall say, It [is] the sacrifice of the LORD' S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped:

27: скажите: это пасхальная жертва Господу, Который прошел мимо домов сынов Израилевых в Египте, когда поражал Египтян, и домы наши избавил. И преклонился народ и поклонился.
12:27
καὶ και and; even
ἐρεῖτε ερεω.1 state; mentioned
αὐτοῖς αυτος he; him
θυσία θυσια immolation; sacrifice
τὸ ο the
πασχα πασχα Passover
τοῦτο ουτος this; he
κυρίῳ κυριος lord; master
ὡς ως.1 as; how
ἐσκέπασεν σκεπαζω the
οἴκους οικος home; household
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἡνίκα ηνικα whenever; when
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
Αἰγυπτίους αιγυπτιος Egyptian
τοὺς ο the
δὲ δε though; while
οἴκους οικος home; household
ἡμῶν ημων our
ἐρρύσατο ρυομαι rescue
καὶ και and; even
κύψας κυπτω stoop
ο the
λαὸς λαος populace; population
προσεκύνησεν προσκυνεω worship
12:27
וַ wa וְ and
אֲמַרְתֶּ֡ם ʔᵃmartˈem אמר say
זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice
פֶּ֨סַח pˌesaḥ פֶּסַח Passover
ה֜וּא hˈû הוּא he
לַֽ lˈa לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
פָּ֠סַח pāsˌaḥ פסח be lame
עַל־ ʕal- עַל upon
בָּתֵּ֤י bāttˈê בַּיִת house
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
נָגְפֹּ֥ו noḡpˌô נגף hurt
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּתֵּ֣ינוּ bāttˈênû בַּיִת house
הִצִּ֑יל hiṣṣˈîl נצל deliver
וַ wa וְ and
יִּקֹּ֥ד yyiqqˌōḏ קדד kneel down
הָ הַ the
עָ֖ם ʕˌām עַם people
וַ wa וְ and
יִּֽשְׁתַּחֲוּֽוּ׃ yyˈištaḥᵃˈûû חוה bow down
12:27. dicetis eis victima transitus Domini est quando transivit super domos filiorum Israhel in Aegypto percutiens Aegyptios et domos nostras liberans incurvatusque populus adoravit
You 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.
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Adam Clarke: Commentary on the Bible - 1831
12:27: It is the sacrifice of the Lord's passover - We have already intimated that the paschal lamb was an illustrious type of Christ; and we shall find that every thing in this account is typical or representative. The bondage and affliction of the people of Israel may be considered as emblems of the hard slavery and wretchedness consequent on a state of sinfulness. Satan reigns over both body and soul, bringing the whole into subjection to the law of sin and death; while various evil tempers, passions, lusts, and irregular appetites, act as subordinate tormentors, making the lives of the vassals of sin bitter, because of the rigour by which they are obliged to serve. Reader, is this thy case? The mercy of God projects the redemption of man from this cruel bondage and oppression; and a sacrifice is appointed for the occasion by God himself, to be offered with particular and significant rites and ceremonies, all of which represent the passion and death of our blessed Lord, and the great end for which he became a sacrifice, viz., the redemption of a lost world from the power, the guilt, and the pollution of sin, etc. And it is worthy of remark,
1. That the anniversary or annual commemoration of the passover was strictly and religiously kept by the Jews on the day, and hour of the day, on which the original transaction took place, throughout all their succeeding generations.
2. That on one of these anniversaries, and, as many suppose, on the very day and hour on which the paschal lamb was originally offered, our blessed Lord expired on the cross for the salvation of the world.
3. That after the destruction of Jerusalem the paschal lamb ceased to be offered by the Jews throughout the world, though they continue to hold the anniversary of the passover, but without any sacrifice, notwithstanding their deep-rooted, inveterate antipathy against the author and grace of the Gospel.
4. That the sacrament of the Lord's Supper was instituted to keep this true paschal sacrifice in commemoration, and that this has been religiously observed by the whole Christian world (one very small class of Christians excepted) from the foundation of Christianity to the present day!
5. That the Jews were commanded to eat the paschal lamb; and our Lord, commemorating the passover, commanded his disciples, saying, Take, eat, This is my body, which is given for you; do this in remembrance of Me. In the communion service of the Church of England, the spirit and design both of the type and antitype are most expressly condensed into one point of view, in the address to the communicant: "Take and eat this in remembrance that Christ died for Thee; and Feed upon Him, in thy heart, by Faith with Thanksgiving. Thus God continues the memorial of that grand transaction which he has said should be an ordinance for ever; evidently meaning thereby, that the paschal lamb should be the significator till the passion and death of Christ; and that afterwards bread and wine taken sacramentally, in commemoration of his crucifixion, should be the continual representatives of that sacrifice till the end of the world. Thus the passover in itself, and in its reference, is an ordinance for ever; and thus the words of the Lord are literally fulfilled.
Reader, learn from this,
1. That if thou art not rescued from the thraldom of sin, thou must perish for ever.
2. That nothing less than the power and mercy of God can set thee free.
3. That God will save thee in no other way than by bringing thee out of thy sinful state, and from thy wicked practices and companions.
4. That in order to thy redemption it was absolutely necessary that the Son of God should take thy nature upon him, and die in thy stead.
5. That unless the blood of this sacrifice be sprinkled, in its atoning efficacy and merits, on thy heart and conscience, the guilt and power of thy sin cannot be taken away.
6. That as the blood of the paschal lamb must be sprinkled on every house, in order to the preservation of its inhabitants, so there must be a personal application of the blood of the cross to thy conscience, to take away thy sins.
7. As it was not enough that the passover was instituted, but the blood must be sprinkled on the lintels and door posts of every house to make the rite effectual to the salvation of each individual, so it is not enough that Christ should have taken human nature upon him, and died for the sin of the world; for no man who has the opportunity of hearing the Gospel is saved by that death, who does not, by faith, get a personal application of it to his own heart.
8. That those who wish for an application of the atoning blood, must receive this spiritual passover with a perfect readiness to depart from the land of their captivity, and travel to the rest that remains for the people of God; it being impossible, not only to a gross sinner, continuing such, to be finally saved, (however he may presume upon the mercy of God), but also to a worldly-minded man to get to the kingdom of God; for Christ died to save us from the present evil world, according to the will of God.
9. That in order to commemorate aright, in the sacrament of the Lord's Supper, the great atonement made for the sin of the world, all leaven of malice, bitterness, and insincerity, must be put away; as God will have no man to partake of this mystery who does not fully enter into its spirit and meaning. See Co1 5:7, Co1 5:8.
Albert Barnes: Notes on the Bible - 1834
12:27: It is the sacrifice of the Lord's passover - or This is the sacrifice of the Passover to Yahweh. The most formal and exact designation of the festival is thus given: but "the Passover" may mean either the act of God's mercy in sparing the Israelites, or the lamb which is offered in sacrifice: more probably the latter, as in Exo 12:21. This gives a clear sense to the expression "to Yahweh;" the Passover lamb was a sacrifice offered to Yahweh by His ordinance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: It is the sacrifice: Exo 12:11, Exo 12:23, Exo 34:25; Deu 16:2, Deu 16:5; Co1 5:7
bowed: Exo 4:31, Exo 34:8; Ch1 29:20; Ch2 20:18, Ch2 29:30; Neh 8:6
Geneva 1599
12:27 That ye shall say, It [is] the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people (n) bowed the head and worshipped.
(n) They gave God thanks for so great a benefit.
John Gill
12:27 That ye shall say, it is the sacrifice of the Lord's passover,.... This lamb is a sacrifice, both eucharistical, or by way of thanksgiving for their safety, when the firstborn of the Egyptians were slain, and for their deliverance out of Egypt; and also propitiatory, the blood of this lamb being a propitiation or atonement for all within the house where it was sprinkled, as before observed from Aben Ezra; and typical of the atoning sacrifice of Christ our passover, 1Cor 5:7 and this was commanded by the Lord, and approved of and accepted by him, and therefore called his sacrifice as well as passover, for the following reason:
who passed over the houses of the children of Israel, when he smote the Egyptians, and delivered our houses; their families, not suffering the destroying angel to enter into them, which was a very distinguishing mercy, and worthy of remembrance. Now in this they were to instruct their children in successive generations, that the memory of it might be kept up, and a sense of the goodness of God continued, and his name glorified. Maimonides (y) says,"it is a command to make this known to children, even though they do not ask it, as it is said, "and thou shall show thy son", Ex 13:8. According to the son's knowledge, his father teaches him; how if he is a little one or foolish? he says to him, my son, all of us were servants, as this handmaid, or this servant, in Egypt; and on this night the holy blessed God redeemed us, and brought us into liberty: and if the son is grown up, and a wise man, he makes known to him what happened to us in Egypt, and the wonders which were done for us by the hand of Moses our master, all according to the capacity of his son; and it is necessary to make a repetition on this night, that the children may see, and ask, and say, how different is this night from all other nights! until he replies and says to them, so and so it happened, and thus and thus it was:"
and the people bowed the head and worshipped; signifying the deep sense they had of the mercy shown them, their thankfulness for it, and their readiness to observe the ordinance now instituted.
(y) Hilchot Chametz Umetzah, c. 7. sect. 2, 3.
John Wesley
12:27 The people bowed the head and worshipped - They hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege.
Robert Jamieson, A. R. Fausset and David Brown
12:27 the people bowed the head, and worshipped--All the preceding directions were communicated through the elders, and the Israelites, being deeply solemnized by the influence of past and prospective events, gave prompt and faithful obedience.
12:2812:28: Եւ գնացեալ որդիքն Իսրայէլի արարի՛ն որպէս պատուիրեաց Տէր Մովսիսի եւ Ահարոնի, նոյնպէս եւ արարին։
28 Իսրայէլացիները գնացին ու արեցին այնպէս, ինչպէս Տէրն էր պատուիրել Մովսէսին ու Ահարոնին. նրանք այդպէս էլ արեցին:
28 Իսրայէլի որդիները գացին ու Տէրոջը Մովսէսին ու Ահարոնին պատուիրածին պէս ըրին։
Եւ գնացեալ որդիքն Իսրայելի արարին որպէս պատուիրեաց Տէր Մովսիսի եւ Ահարոնի, նոյնպէս եւ արարին:

12:28: Եւ գնացեալ որդիքն Իսրայէլի արարի՛ն որպէս պատուիրեաց Տէր Մովսիսի եւ Ահարոնի, նոյնպէս եւ արարին։
28 Իսրայէլացիները գնացին ու արեցին այնպէս, ինչպէս Տէրն էր պատուիրել Մովսէսին ու Ահարոնին. նրանք այդպէս էլ արեցին:
28 Իսրայէլի որդիները գացին ու Տէրոջը Մովսէսին ու Ահարոնին պատուիրածին պէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
12:2828: И пошли сыны Израилевы и сделали: как повелел Господь Моисею и Аарону, так и сделали.
12:28 καὶ και and; even ἀπελθόντες απερχομαι go off; go away ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καθὰ καθα just as ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron οὕτως ουτως so; this way ἐποίησαν ποιεω do; make
12:28 וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk וַ wa וְ and יַּֽעֲשׂ֖וּ yyˈaʕᵃśˌû עשׂה make בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֧ה ṣiwwˈā צוה command יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron כֵּ֥ן kˌēn כֵּן thus עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
12:28. et egressi filii Israhel fecerunt sicut praeceperat Dominus Mosi et AaronAnd the children of Israel going forth, did as the Lord had commanded Moses and Aaron.
28. And the children of Israel went and did so; as the LORD had commanded Moses and Aaron, so did they.
And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they:

28: И пошли сыны Израилевы и сделали: как повелел Господь Моисею и Аарону, так и сделали.
12:28
καὶ και and; even
ἀπελθόντες απερχομαι go off; go away
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καθὰ καθα just as
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
12:28
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
וַ wa וְ and
יַּֽעֲשׂ֖וּ yyˈaʕᵃśˌû עשׂה make
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֧ה ṣiwwˈā צוה command
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
כֵּ֥ן kˌēn כֵּן thus
עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
12:28. et egressi filii Israhel fecerunt sicut praeceperat Dominus Mosi et Aaron
And the children of Israel going forth, did as the Lord had commanded Moses and Aaron.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: Heb 11:28
John Gill
12:28 And the children of Israel went away,.... The elders of the people, Ex 12:21 they departed to their several tribes and families at Goshen and elsewhere:
and did as the Lord commanded Moses and Aaron, so did they; they took a lamb on the tenth day, and kept it till the fourteenth, on which day they slew it, and roasted it with fire, and ate it with unleavened bread and bitter herbs.
12:2912:29: Եւ եղեւ ՚ի հասարա՛կ գիշերի՝ եւ Տէր եհար զամենայն անդրանիկս յերկրին Եգիպտացւոց. յանդրանկանէ՛ անտի փարաւոնի որ նստէր յաթոռ նորա, մինչեւ յանդրանիկ գերւոյն որ կայր ՚ի վիրապի. եւ զամենայն անդրանիկ անասնոց[596]։ [596] Ոմանք. Եւ զամենայն անդրանիկ անասնոյ։
29 Երբ կէս գիշեր եղաւ, Տէրը Եգիպտացիների երկրում կոտորեց եգիպտացի բոլոր անդրանիկ զաւակներին՝ իր գահին բազմած փարաւոնի անդրանիկից մինչեւ բանտի մէջ արգելափակուած գերի կնոջ անդրանիկը, նաեւ անասունների բոլոր առաջնածինները:
29 Կէս գիշերին Տէրը Եգիպտոսի երկրին մէջ ամէն անդրանիկ զարկաւ, իր աթոռը նստող Փարաւոնին անդրանիկէն մինչեւ բանտին մէջ եղած գերիին անդրանիկը եւ ամէն անասունի անդրանիկը։
Եւ եղեւ ի հասարակ գիշերի եւ Տէր եհար զամենայն անդրանիկ յերկրին Եգիպտացւոց, յանդրանկանէ անտի փարաւոնի որ նստէր յաթոռ նորա, մինչեւ յանդրանիկ գերւոյն որ կայր ի վիրապի, եւ զամենայն անդրանիկ անասնոց:

12:29: Եւ եղեւ ՚ի հասարա՛կ գիշերի՝ եւ Տէր եհար զամենայն անդրանիկս յերկրին Եգիպտացւոց. յանդրանկանէ՛ անտի փարաւոնի որ նստէր յաթոռ նորա, մինչեւ յանդրանիկ գերւոյն որ կայր ՚ի վիրապի. եւ զամենայն անդրանիկ անասնոց[596]։
[596] Ոմանք. Եւ զամենայն անդրանիկ անասնոյ։
29 Երբ կէս գիշեր եղաւ, Տէրը Եգիպտացիների երկրում կոտորեց եգիպտացի բոլոր անդրանիկ զաւակներին՝ իր գահին բազմած փարաւոնի անդրանիկից մինչեւ բանտի մէջ արգելափակուած գերի կնոջ անդրանիկը, նաեւ անասունների բոլոր առաջնածինները:
29 Կէս գիշերին Տէրը Եգիպտոսի երկրին մէջ ամէն անդրանիկ զարկաւ, իր աթոռը նստող Փարաւոնին անդրանիկէն մինչեւ բանտին մէջ եղած գերիին անդրանիկը եւ ամէն անասունի անդրանիկը։
zohrab-1805▾ eastern-1994▾ western am▾
12:2929: В полночь Господь поразил всех первенцев в земле Египетской, от первенца фараона, сидевшего на престоле своем, до первенца узника, находившегося в темнице, и все первородное из скота.
12:29 ἐγενήθη γινομαι happen; become δὲ δε though; while μεσούσης μεσοω middle τῆς ο the νυκτὸς νυξ night καὶ και and; even κύριος κυριος lord; master ἐπάταξεν πατασσω pat; impact πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away πρωτοτόκου πρωτοτοκος firstborn Φαραω φαραω Pharaō; Farao τοῦ ο the καθημένου καθημαι sit; settle ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne ἕως εως till; until πρωτοτόκου πρωτοτοκος firstborn τῆς ο the αἰχμαλωτίδος αιχμαλωτις the ἐν εν in τῷ ο the λάκκῳ λακκος and; even ἕως εως till; until πρωτοτόκου πρωτοτοκος firstborn παντὸς πας all; every κτήνους κτηνος livestock; animal
12:29 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the לַּ֗יְלָה llˈaylā לַיְלָה night וַֽ wˈa וְ and יהוָה֮ [yhwāh] יְהוָה YHWH הִכָּ֣ה hikkˈā נכה strike כָל־ ḵol- כֹּל whole בְּכֹור֮ bᵊḵôr בְּכֹר first-born בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt מִ mi מִן from בְּכֹ֤ר bbᵊḵˈōr בְּכֹר first-born פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh הַ ha הַ the יֹּשֵׁ֣ב yyōšˈēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat עַ֚ד ˈʕaḏ עַד unto בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born הַ ha הַ the שְּׁבִ֔י ššᵊvˈî שְׁבִי captive אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house הַ ha הַ the בֹּ֑ור bbˈôr בֹּור cistern וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle
12:29. factum est autem in noctis medio percussit Dominus omne primogenitum in terra Aegypti a primogenito Pharaonis qui sedebat in solio eius usque ad primogenitum captivae quae erat in carcere et omne primogenitum iumentorumAnd 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.
29. And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.
And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that [was] in the dungeon; and all the firstborn of cattle:

29: В полночь Господь поразил всех первенцев в земле Египетской, от первенца фараона, сидевшего на престоле своем, до первенца узника, находившегося в темнице, и все первородное из скота.
12:29
ἐγενήθη γινομαι happen; become
δὲ δε though; while
μεσούσης μεσοω middle
τῆς ο the
νυκτὸς νυξ night
καὶ και and; even
κύριος κυριος lord; master
ἐπάταξεν πατασσω pat; impact
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
πρωτοτόκου πρωτοτοκος firstborn
Φαραω φαραω Pharaō; Farao
τοῦ ο the
καθημένου καθημαι sit; settle
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
ἕως εως till; until
πρωτοτόκου πρωτοτοκος firstborn
τῆς ο the
αἰχμαλωτίδος αιχμαλωτις the
ἐν εν in
τῷ ο the
λάκκῳ λακκος and; even
ἕως εως till; until
πρωτοτόκου πρωτοτοκος firstborn
παντὸς πας all; every
κτήνους κτηνος livestock; animal
12:29
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הַ ha הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
וַֽ wˈa וְ and
יהוָה֮ [yhwāh] יְהוָה YHWH
הִכָּ֣ה hikkˈā נכה strike
כָל־ ḵol- כֹּל whole
בְּכֹור֮ bᵊḵôr בְּכֹר first-born
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
מִ mi מִן from
בְּכֹ֤ר bbᵊḵˈōr בְּכֹר first-born
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
הַ ha הַ the
יֹּשֵׁ֣ב yyōšˈēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat
עַ֚ד ˈʕaḏ עַד unto
בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born
הַ ha הַ the
שְּׁבִ֔י ššᵊvˈî שְׁבִי captive
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
הַ ha הַ the
בֹּ֑ור bbˈôr בֹּור cistern
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born
בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle
12:29. factum est autem in noctis medio percussit Dominus omne primogenitum in terra Aegypti a primogenito Pharaonis qui sedebat in solio eius usque ad primogenitum captivae quae erat in carcere et omne primogenitum iumentorum
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29-36: The Death of the Firstborn.B. C. 1491.
29 And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. 30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. 31 And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said. 32 Also take your flocks and your herds, as ye have said, and be gone; and bless me also. 33 And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men. 34 And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. 35 And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: 36 And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.
Here we have, I. The Egyptians' sons, even their first-born, slain, v. 29, 30. If Pharaoh would have taken the warning which was given him of this plague, and would thereupon have released Israel, what a great many dear and valuable lives might have been preserved! But see what obstinate infidelity brings upon men. Observe, 1. The time when this blow was given: It was at midnight, which added to the terror of it. The three preceding nights were made dreadful by the additional plague of darkness, which might be felt, and doubtless disturbed their repose; and now, when they hoped for one quiet night's rest, at midnight was the alarm given. When the destroying angel drew his sword against Jerusalem, it was in the day-time (2 Sam. xxiv. 15), which made it the less frightful; but the destruction of Egypt was by a pestilence walking in darkness, Ps. xci. 6. Shortly there will be an alarming cry at midnight, Behold, the bridegroom cometh. 2. On whom the plague fastened--on their first-born, the joy and hope of their respective families. They had slain the Hebrews' children, and now God slew theirs. Thus he visits the iniquity of the fathers upon the children; and he is not unrighteous who taketh vengeance. 3. How far it reached--from the throne to the dungeon. Prince and peasant stand upon the same level before God's judgments, for there is no respect of persons with him; see Job xxxiv. 19, 20. Now the slain of the Lord were many; multitudes, multitudes, fall in this valley of decision, when the controversy between God and Pharaoh was to be determined. 4. What an outcry was made upon it: There was a great cry in Egypt, universal lamentation for their only son (with many), and with all for their first-born. If any be suddenly taken ill in the night, we are wont to call up neighbours; but the Egyptians could have no help, no comfort, from their neighbours, all being involved in the same calamity. Let us learn hence, (1.) To tremble before God, and to be afraid of his judgments, Ps. cxix. 120. Who is able to stand before him, or dares resist him? (2.) To be thankful to God for the daily preservation of ourselves and our families: lying so much exposed, we have reason to say, "It is of the Lord's mercies that we are not consumed."
II. God's sons, even his first-born, released; this judgment conquered Pharaoh, and obliged him to surrender at discretion, without capitulating. Men had better come up to God's terms at first, for he will never come down to theirs, let them object as long as they will. Now Pharaoh's pride is abased, and he yields to all that Moses had insisted on: Serve the Lord as you have said (v. 31), and take your flocks as you have said, v. 32. Note, God's word will stand, and we shall get nothing by disputing it, or delaying to submit to it. Hitherto the Israelites were not permitted to depart, but now things had come to the last extremity, in consequence of which, 1. They are commanded to depart: Rise up, and get you forth, v. 31. Pharaoh had told Moses he should see his face no more; but now he sent for him. Those will seek God early in their distress who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest, if he delayed any longer, he himself should fall next; and that he sent them out, not as men hated (as the pagan historians have represented this matter), but as men feared, is plainly discovered by his humble request to them (v. 32): "Bless me also; let me have your prayers, that I may not be plagued for what is past, when you are gone." Note, Those that are enemies to God's church are enemies to themselves, and, sooner or later, they will be made to see it. 2. They are hired to depart by the Egyptians; they cried out (v. 33), We be all dead men. Note, When death comes into our houses, it is seasonable for us to think of our own mortality. Are our relations dead? It is easy to infer thence that we are dying, and, in effect, already dead men. Upon this consideration they were urgent with the Israelites to be gone, which gave great advantage to the Israelites in borrowing their jewels, v. 35, 36. When the Egyptians urged them to be gone, it was easy for the to say that the Egyptians had kept them poor, that they could not undertake such a journey with empty purses, but, that, if they would give them wherewithal to bear their charges, they would be gone. And this the divine Providence designed in suffering things to come to this extremity, that they, becoming formidable to the Egyptians, might have what they would, for asking; the Lord also, by the influence he has on the minds of people, inclined the hearts of the Egyptians to furnish them with what they desired, they probably intending thereby to make atonement, that the plagues might be stayed, as the Philistines, when they returned the ark, sent a present with it for a trespass-offering, having an eye to this precedent, 1 Sam. vi. 3, 6. The Israelites might receive and keep what they thus borrowed, or rather required, of the Egyptians, (1.) As justly as servants receive wages from their masters for work done, and sue for it if it be detained. (2.) As justly as conquerors take the spoils of their enemies whom they have subdued; Pharaoh was in rebellion against the God of the Hebrews, by which all that he had was forfeited. (3.) As justly as subjects receive the estates granted to them by their prince. God is the sovereign proprietor of the earth, and the fulness thereof; and, if he take from one and give to another, who may say unto him, What doest thou? It was by God's special order and appointment that the Israelites did what they did, which was sufficient to justify them, and bear them out; but what they did will by no means authorize others (who cannot pretend to any such warrant) to do the same. Let us remember, [1.] That the King of kings can do no wrong. [2.] That he will do right to those whom men injure, Ps. cxlvi. 7. Hence it is that the wealth of the sinner often proves to be laid up for the just, Prov. xiii. 22; Job xxvii. 16, 17.
Adam Clarke: Commentary on the Bible - 1831
12:29: Smote all the first born - If we take the term first-born in its literal sense only, we shall be led to conclude that in a vast number of the houses of the Egyptians there could have been no death, as it is not at all likely that every first-born child of every Egyptian family was still alive, and that all the first-born of their cattle still remained. And yet it is said, Exo 12:30, that there was not a house where there was not one dead. The word therefore must not be taken in its literal sense only. From its use in a great variety of places in the Scriptures it is evident that it means the chief, most excellent, best beloved, most distinguished, etc. In this sense our blessed Lord is called the First-Born of every creature, Col 1:15, and the First-Born among many brethren, Rom 8:29; that is, he is more excellent than all creatures, and greater than all the children of men. In the same sense we may understand Rev 1:5, where Christ is called the First-Begotten from the dead, i.e., the chief of all that have ever visited the empire of death, and on whom death has had any power; and the only one who by his own might quickened himself. In the same sense wisdom is represented as being brought forth before all the creatures, and being possessed by the Lord in the beginning of his ways, Pro 8:22-30; that is, the wisdom of God is peculiarly conspicuous in the production, arrangement, and government of every part of the creation. So Ephraim is called the Lord's First-Born, Jer 31:9. And the people of Israel are often called by the same name, see Exo 4:22 : Israel is my son, my First-Born; that is, the people in whom I particularly delight, and whom I will especially support and defend. And because the first-born are in general peculiarly dear to their parents, and because among the Jews they had especial and peculiar privileges, whatever was most dear, most valuable, and most prized, was thus denominated. So Mic 6:7 : Shall I give my First-Born for my transgression, the fruit of my body for the sin of my soul? Shall I give up the most beloved child I have, he that is most dear and most necessary to me, in order to make an atonement for my sins! In like manner the Prophet Zechariah, speaking of the conversion of the Jews to the Gospel of Christ, represents them as looking on him whom they have pierced, and being as one that is in bitterness for his First-Born; that is, they shall feel distress and anguish as those who had lost their most beloved child. So the Church triumphant in the kingdom of God are called, Heb 12:23, the general assembly and Church of the First-Born, i.e., the most noble and excellent of all human if not created beings. So Homer, Il. iv., ver. 102: Αρνων πρωτογονων ρεξειν κλειτην ἑκατομβην· "A hecatomb of lambs all firstlings of the flock." That is, the most excellent of their kind.
In a contrary sense, when the word first-born is joined to another that signifies any kind of misery or disgrace, it then signifies the depth of misery, the utmost disgrace. So the First-Born of the poor, Isa 14:30, signifies the most abject, destitute, and impoverished. The First-Born of death, Job 18:13, means the most horrible kind of death. So in the threatening against Pharaoh, Exo 11:5, where he informs him that he will slay all the first-born, from the first-born of Pharaoh that sitteth upon the throne; to the first born of the maid-servant that is behind the mill, he takes in the very highest and lowest conditions of life. As there was no state in Egypt superior to the throne, so there was none inferior to that of the female slave that ground at the mill. The Prophet Habakkuk seems to fix this as the sense in which the word is used here; for speaking of the plagues of Egypt in general, and the salvation which God afforded his people, he says, Hab 3:13 : Thou wentest forth for the salvation of thy people - thou woundedst the Head (ראש rosh, the chief, the most excellent) of the house of the wicked - of Pharaoh and the Egyptians. And the author of the book of The Wisdom of Solomon understood it in the same way: The master and the servant were punished after one manner; and like as the king, so suffered the common people - for in one moment the Noblest Offspring of them was destroyed, The Wisdom of Solomon 18:11, 12. And in no other sense can we understand the word in Psa 89:27, where, among the promises of God to David, we find the following: Also I will make him my First-Born, higher than the kings of the earth; in which passage the latter clause explains the former; David, as king, should be the First-Born, of God, i.e., he should be higher than the kings of the earth - the Most Eminent potentate in the universe. In this sense, therefore, we should understand the passage in question; the most eminent person in every family in Egypt, as well as those who were literally the first-born, being slain in this plague. Calmet and some other critics particularly contend for this sense.
Albert Barnes: Notes on the Bible - 1834
12:29: This plague is distinctly attributed here and in Exo 12:23 to the personal intervention of the Lord; but it is to be observed that although the Lord Himself passed through to smite the Egyptians, He employed the agency of "the destroyer" Exo 12:23, in whom, in accordance with Heb 11:28, all the ancient versions, and most critics, recognize an Angel (compare Kg2 19:35; Sa2 24:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: at midnight: Exo 12:12, Exo 11:4, Exo 13:15; Job 34:20; Th1 5:2, Th1 5:3
the Lord smote: The infliction of this judgment on the Egyptians was most equitable; because, after their nation had been preserved by one of the Israelitish family, they had, contrary to all right, and in defiance of original stipulation, enslaved the people to whom they had been so much indebted, had murdered their offspring, and made their bondage intolerable. See Bryant, p. 160. Num 3:13, Num 8:17, Num 33:4; Psa 78:51, Psa 105:36, Psa 135:8, Psa 136:10; Heb 11:28; Heb 12:23
the firstborn of Pharaoh: Exo 4:23, Exo 11:5
dungeon: Heb. house of the pit, Isa 24:22, Isa 51:14; Jer 38:6, Jer 38:13; Zac 9:11
Carl Friedrich Keil and Franz Delitzsch
12:29
Death of the first-born, and Release of Israel. - The last blow announced to Pharaoh took place in "the half of the night," i.e., at midnight, when all Egypt was lying in deep sleep (Mt 25:5-6), to startle the king and his people out of their sleep of sin. As all the previous plagues rested upon a natural basis, it might seem a probable supposition that this was also the case here, whilst the analogy of 2Kings 24:15-16 might lead us to think of a pestilence as the means employed by the destroying angel. In that case we should find the heightening of the natural occurrence into a miracle in the fact, that the first-born both of man and beast, and they alone, were all suddenly slain, whilst the Israelites remained uninjured in their houses. This view would be favoured, too, by the circumstance, that not only are pestilences of frequent occurrence in Egypt, but they are most fatal in the spring months. On a closer examination, however, the circumstances mentioned tell against rather than in favour of such a supposition. In 2Kings 24:15, the pestilence is expressly alluded to; here it is not. The previous plagues were nearly all brought upon Egypt by Moses' staff, and with most of them the natural sources are distinctly mentioned; but the last plague came direct from Jehovah without the intervention of Moses, certainly for no other reason than to make it apparent that it was a purely supernatural punishment inflicted by His own omnipotence. The words, "There was not a house where there was not one dead," are to be taken literally, and not merely "as a general expression;" though, of course, they are to be limited, according to the context, to all the houses in which there were first-born of man or beast. The term "first-born" is not to be extended so far, however, as to include even heads of families who had children of their own, in which case there might be houses, as Lapide and others suppose, where the grandfather, the father, the son, and the wives were all lying dead, provided all of them were first-born. The words, "From the son of Pharaoh, who will sit upon his throne, to the son of the prisoners in the prison" (Ex 12:29 compared with Ex 13:15), point unquestionably to those first-born sons alone who were not yet fathers themselves. But even with this limitation the blow was so terrible, that the effect produced upon Pharaoh and his people is perfectly intelligible.
Ex 12:30-32
The very same night Pharaoh sent for Moses and Aaron, and gave them permission to depart with their people, their children, and their cattle. The statement that Pharaoh sent for Moses and Aaron is not at variance with Ex 10:28-29; and there is no necessity to resort to Calvin's explanation, "Pharaoh himself is said to have sent for those whom he urged to depart through the medium of messengers from the palace." The command never to appear in his sight again did not preclude his sending for them under totally different circumstances. The permission to depart was given unconditionally, i.e., without involving an obligation to return. This is evident from the words, "Get you forth from among my people," compared with Ex 10:8, Ex 10:24, "Go ye, serve Jehovah," and Ex 8:25, "Go ye, sacrifice to your God in the land." If in addition to this we bear in mind, that although at first, and even after the fourth plague (Ex 8:27), Moses only asked for a three days' journey to hold a festival, yet Pharaoh suspected that they would depart altogether, and even gave utterance to this suspicion, without being contradicted by Moses (Ex 8:28, and Ex 10:10); the words "Get you forth from among my people" cannot mean anything else than "depart altogether." Moreover, in Ex 11:1 it was foretold to Moses that the result of the last blow would be, that Pharaoh would let them go, or rather drive them away; so that the effect of this blow, as here described, cannot be understood in any other way. And this is really implied in Pharaoh's last words, "Go, and bless me also;" whereas on former occasions he had only asked them to intercede for the removal of the plagues (Ex 8:8, Ex 8:28; Ex 9:28; Ex 10:17). בּרך, to bless, indicates a final leave-taking, and was equivalent to a request that on their departure they would secure or leave behind the blessing of their God, in order that henceforth no such plague might ever befall him and his people. This view of the words of the king is not at variance either with the expression "as ye have said" in Ex 12:31, which refers to the words "serve the Lord," or with the same words in Ex 12:32, for there they refer to the flock and herds, or lastly, with the circumstance that Pharaoh pursued the Israelites after they had gone, with the evident intention of bringing them back by force (Ex 14:5.), because this resolution is expressly described as a change of mind consequent upon renewed hardening (Ex 14:4-5).
Ex 12:33
"And Egypt urged the people strongly (על חזק to press hard, κατεβιάζοντο, lxx) to make haste, to send them out of the land;" i.e., the Egyptians urged the Israelites to accelerate their departure, "for they said (sc., to themselves), "We are all dead," i.e., exposed to death. So great was their alarm at the death of the first-born.
Ex 12:34-36
This urgency of the Egyptians compelled the Israelites to take the dough, which they were probably about to bake for their journey, before it was leavened, and also their kneading-troughs bound up in their clothes (cloths) upon their shoulders. שׂמלה, ἱμάτιον, was a large square piece of stuff or cloth, worn above the under-clothes, and could be easily used for tying up different things together. The Israelites had intended to leaven the dough, therefore, as the command to eat unleavened bread for seven days had not been given to them yet. But under the pressure of necessity they were obliged to content themselves with unleavened bread, or, as it is called in Deut 16:3, "the bread of affliction," during the first days of their journey. But as the troubles connected with their departure from Egypt were merely the introduction to the new life of liberty and grace, so according to the counsel of God the bread of affliction was to become a holy food to Israel; the days of their exodus being exalted by the Lord into a seven days' feast, in which the people of Jehovah were to commemorate to all ages their deliverance from the oppression of Egypt. The long-continued eating of unleavened bread, on account of the pressure of circumstances, formed the historical preparation for the seven days' feast of Mazzoth, which was instituted afterwards. Hence this circumstance is mentioned both here and in Ex 12:39. On Ex 12:35, Ex 12:36, see Ex 3:21-22.
John Gill
12:29 And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt,.... The midnight of the fifteenth of Nisan, as the Targum of Jonathan, when fast asleep, and thoughtless of any danger; and it being at such a time must strike with a greater horror and terror, when sensible of the blow, which might be attended with a great noise, that might awaken the rest:
from the firstborn of Pharaoh that sat on his throne; the heir to his crown, who was to have sat upon his throne, or already did, being taken a partner with him in it:
unto the firstborn of the captive that was in the dungeon; or prison, that was grinding at the mill there, Ex 11:5 which was the work and business the prisoners were often put to, as appears from the case of Samson, Judg 16:21,
and all the firstborn of cattle; which were left of the other plagues, which had consumed great numbers of them.
Robert Jamieson, A. R. Fausset and David Brown
12:29 at midnight the Lord smote all the first-born in the land of Egypt--At the moment when the Israelites were observing the newly instituted feast in the singular manner described, the threatened calamity overtook the Egyptians. It is more easy to imagine than describe the confusion and terror of that people suddenly roused from sleep and enveloped in darkness--none could assist their neighbors when the groans of the dying and the wild shrieks of mourners were heard everywhere around. The hope of every family was destroyed at a stroke. This judgment, terrible though it was, evinced the equity of divine retribution. For eighty years the Egyptians had caused the male children of the Israelites to be cast into the river [Ex 1:16], and now all their own first-born fell under the stroke of the destroying angel. They were made, in the justice of God, to feel something of what they had made His people feel. Many a time have the hands of sinners made the snares in which they have themselves been entangled, and fallen into the pit which they have dug for the righteous [Prov 28:10]. "Verily there is a God that judgeth in the earth" [Ps 58:11].
12:3012:30: Եւ յարեաւ փարաւոն գիշերայն, ի՛նքն եւ ամենայն ծառայք իւր, եւ ամենայն Եգիպտացիք. եւ եղեւ աղաղա՛կ մեծ յամենայն երկրին Եգիպտացւոց. զի ո՛չ գոյր տուն յորում ո՛չ գոյր մեռեալ ՚ի նմա[597]։ [597] Յօրինակին. Յորում ո՛չ գոյ մեռ՛՛։
30 Գիշերը վեր կացան փարաւոնն ինքը, նրա բոլոր պաշտօնեաներն ու բոլոր եգիպտացիները: Եգիպտացիների ամբողջ երկրում մեծ աղաղակ բարձրացաւ, որովհետեւ տուն չկար, որտեղ մեռել չլինէր:
30 Գիշերը Փարաւոն ելաւ ու անոր բոլոր ծառաները եւ բոլոր Եգիպտացիները ու Եգիպտոսի մէջ մեծ աղաղակ մը բարձրացաւ. քանզի տուն չկար, ուր մեռեալ չըլլար։
Եւ յարեաւ փարաւոն գիշերայն, ինքն եւ ամենայն ծառայք իւր եւ ամենայն Եգիպտացիք, եւ եղեւ աղաղակ մեծ յամենայն երկրին Եգիպտացւոց. զի ոչ գոյր տուն յորում ոչ գոյր մեռեալ ի նմա:

12:30: Եւ յարեաւ փարաւոն գիշերայն, ի՛նքն եւ ամենայն ծառայք իւր, եւ ամենայն Եգիպտացիք. եւ եղեւ աղաղա՛կ մեծ յամենայն երկրին Եգիպտացւոց. զի ո՛չ գոյր տուն յորում ո՛չ գոյր մեռեալ ՚ի նմա[597]։
[597] Յօրինակին. Յորում ո՛չ գոյ մեռ՛՛։
30 Գիշերը վեր կացան փարաւոնն ինքը, նրա բոլոր պաշտօնեաներն ու բոլոր եգիպտացիները: Եգիպտացիների ամբողջ երկրում մեծ աղաղակ բարձրացաւ, որովհետեւ տուն չկար, որտեղ մեռել չլինէր:
30 Գիշերը Փարաւոն ելաւ ու անոր բոլոր ծառաները եւ բոլոր Եգիպտացիները ու Եգիպտոսի մէջ մեծ աղաղակ մը բարձրացաւ. քանզի տուն չկար, ուր մեռեալ չըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
12:3030: И встал фараон ночью сам и все рабы его и весь Египет; и сделался великий вопль в [земле] Египетской, ибо не было дома, где не было бы мертвеца.
12:30 καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect Φαραω φαραω Pharaō; Farao νυκτὸς νυξ night καὶ και and; even πάντες πας all; every οἱ ο the θεράποντες θεραπων minister αὐτοῦ αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian καὶ και and; even ἐγενήθη γινομαι happen; become κραυγὴ κραυγη cry; outcry μεγάλη μεγας great; loud ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos οὐ ου not γὰρ γαρ for ἦν ειμι be οἰκία οικια house; household ἐν εν in ᾗ ος who; what οὐκ ου not ἦν ειμι be ἐν εν in αὐτῇ αυτος he; him τεθνηκώς θνησκω die; departed
12:30 וַ wa וְ and יָּ֨קָם yyˌāqom קום arise פַּרְעֹ֜ה parʕˈō פַּרְעֹה pharaoh לַ֗יְלָה lˈaylā לַיְלָה night ה֤וּא hˈû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and תְּהִ֛י ttᵊhˈî היה be צְעָקָ֥ה ṣᵊʕāqˌā צְעָקָה cry גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great בְּ bᵊ בְּ in מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt כִּֽי־ kˈî- כִּי that אֵ֣ין ʔˈên אַיִן [NEG] בַּ֔יִת bˈayiṯ בַּיִת house אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] שָׁ֖ם šˌām שָׁם there מֵֽת׃ mˈēṯ מות die
12:30. surrexitque Pharao nocte et omnes servi eius cunctaque Aegyptus et ortus est clamor magnus in Aegypto neque enim erat domus in qua non iaceret mortuusAnd 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.
30. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.
And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for [there was] not a house where [there was] not one dead:

30: И встал фараон ночью сам и все рабы его и весь Египет; и сделался великий вопль в [земле] Египетской, ибо не было дома, где не было бы мертвеца.
12:30
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
Φαραω φαραω Pharaō; Farao
νυκτὸς νυξ night
καὶ και and; even
πάντες πας all; every
οἱ ο the
θεράποντες θεραπων minister
αὐτοῦ αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
καὶ και and; even
ἐγενήθη γινομαι happen; become
κραυγὴ κραυγη cry; outcry
μεγάλη μεγας great; loud
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
οὐ ου not
γὰρ γαρ for
ἦν ειμι be
οἰκία οικια house; household
ἐν εν in
ος who; what
οὐκ ου not
ἦν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
τεθνηκώς θνησκω die; departed
12:30
וַ wa וְ and
יָּ֨קָם yyˌāqom קום arise
פַּרְעֹ֜ה parʕˈō פַּרְעֹה pharaoh
לַ֗יְלָה lˈaylā לַיְלָה night
ה֤וּא hˈû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
תְּהִ֛י ttᵊhˈî היה be
צְעָקָ֥ה ṣᵊʕāqˌā צְעָקָה cry
גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great
בְּ bᵊ בְּ in
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
כִּֽי־ kˈî- כִּי that
אֵ֣ין ʔˈên אַיִן [NEG]
בַּ֔יִת bˈayiṯ בַּיִת house
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
שָׁ֖ם šˌām שָׁם there
מֵֽת׃ mˈēṯ מות die
12:30. surrexitque Pharao nocte et omnes servi eius cunctaque Aegyptus et ortus est clamor magnus in Aegypto neque enim erat domus in qua non iaceret mortuus
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: В противоположность первым девяти казням десятая производит на фараона предсказанное действие (11:8). Причина этого заключается в следующем. По египетской мифологии фараон считался не только представителем, но и сыном верховного бога Ра. «Благоговейно да почитается за твои заслуги сын солнца, фараон, да поклоняются ему», говорится, между прочим, в гимне богу Ра. В виду этого взгляда вполне понятно, почему первые казни не подействовали на фараона. Пусть, рассуждал он, Всевышний доказал Свое превосходство над богами египетскими. Я сам бог, и так как ни из чего не видно, чтобы Он был выше меня, то я и не нахожу нужным подчиняться Его требованиям. Теперь же у фараона, считающего себя богом, умерщвляется по Божиему произволению первенец. Сущий, а не кто-нибудь иной (4:23), проявил Свою власть над ним. Он сильнее, выше фараона; последнему под влиянием сознания своего личного бессилия пред Всевышним остается преклониться пред Его волей. И фараон действительно отпускает евреев, исполняет требование Моисея (8:26).
Adam Clarke: Commentary on the Bible - 1831
12:30: There was a great cry - No people in the universe were more remarkable for their mournings than the Egyptians, especially in matters of religion; they whipped, beat, tore themselves, and howled in all the excess of grief. When a relative died, the people left the house, ran into the streets, and howled in the most lamentable and frantic manner. See Diod. Sicul., lib. i., and Herod., lib. ii., c. 85, 86. And this latter author happening to be in Egypt on one of their solemnities, saw myriads of people whipping and beating themselves in this manner, lib. ii., c. 60; and see Mr. Bryant on the Plagues of Egypt, where many examples are given, p. 162, etc. How dreadful then must the scene of horror and distress appear when there was not one house or family in Egypt where there was not one dead; and according to their custom, all the family running out into the streets bewailing this calamity!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:30: and there was a great cry: No people were more remarkable and frantic in their mournings than the Egyptians. When a relative died, every one left the house, and the women, with their hair loose, and their bosoms bare, ran wild about the street. The men also, with their apparel equally disordered, kept them company; all shrieking, howling, and beating themselves. What a scene of horror and distress must now have presented itself, when there was not a family in Egypt where there was not one dead! Exo 11:6; Pro 21:13; Amo 5:17; Mat 25:6; Jam 2:13
Geneva 1599
12:30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for [there was] (o) not a house where [there was] not one dead.
(o) Of these houses, in which any first born lived, either of men of beasts.
John Gill
12:30 And Pharaoh rose up in the night,.... Being awakened by the uncommon noise he heard:
he and all his servants, and all the Egyptians; he and his nobles, and ministers of state, courtiers, and counsellors, and his subjects in common, perhaps everywhere in his kingdom, but particularly in the metropolis:
and there was a great cry in Egypt; throughout the whole land, the firstborn being everywhere slain, which caused a most dreadful lamentation of parents for their eldest son, of brethren and sisters for their elder brother, and of servants and maidens for the principal and heir of the family; a cry so loud and general as perhaps was never heard before or since, and under which distress they could have no relief, or any to be their comforter, since all were in the same circumstances: for there was not a house wherein there was not one dead; for if there was no firstborn in it, as it can hardly be thought there should be in every house, though some have been of opinion that it was so ordered in Providence that there should; yet the principal or most considerable person in the family, that is next to the master, might be called the firstborn, as Jarchi notes from Ps 89:27. Though this may be taken as an hyperbolical expression, or, as Aben Ezra observes, it being usual with the Scripture to say that of all, which is true of the greatest part.
Robert Jamieson, A. R. Fausset and David Brown
12:30 there was not a house where there was not one dead--Perhaps this statement is not to be taken absolutely. The Scriptures frequently use the words "all," "none," in a comparative sense--and so in this case. There would be many a house in which there would be no child, and many in which the first-born might be already dead. What is to be understood is, that almost every house in Egypt had a death in it.
12:3112:31: Եւ կոչեաց փարաւոն զՄովսէս եւ զԱհարոն գիշերայն, եւ ասէ ցնոսա. Արիք եւ ելէ՛ք ՚ի ժողովրդենէ իմմէ. եւ դուք եւ որդիքն Իսրայէլի, երթա՛յք պաշտեցէ՛ք զՏէր Աստուած ձեր. որպէս ասացէք։
31 Փարաւոնը գիշերով կանչեց Մովսէսին ու Ահարոնին եւ ասաց նրանց. «Դուք եւ իսրայէլացիներդ վեր կացէք գնացէ՛ք իմ ժողովրդի միջից, գնացէք պաշտեցէ՛ք ձեր տէր Աստծուն, ինչպէս որ ասացիք:
31 Գիշերով կանչեց Մովսէսն ու Ահարոնը եւ ըսաւ. «Ելէ՛ք իմ ժողովուրդիս մէջէն՝ դո՛ւք ալ եւ Իսրայէլի որդիներն ալ ու գացէ՛ք պաշտեցէ՛ք Եհովան՝ ինչպէս ըսիք։
Եւ կոչեաց փարաւոն զՄովսէս եւ զԱհարոն գիշերայն, եւ ասէ ցնոսա. Արիք եւ ելէք ի ժողովրդենէ իմմէ, ե՛ւ դուք ե՛ւ որդիքն Իսրայելի. երթայք եւ պաշտեցէք զՏէր [164]Աստուած ձեր``, որպէս ասացէք:

12:31: Եւ կոչեաց փարաւոն զՄովսէս եւ զԱհարոն գիշերայն, եւ ասէ ցնոսա. Արիք եւ ելէ՛ք ՚ի ժողովրդենէ իմմէ. եւ դուք եւ որդիքն Իսրայէլի, երթա՛յք պաշտեցէ՛ք զՏէր Աստուած ձեր. որպէս ասացէք։
31 Փարաւոնը գիշերով կանչեց Մովսէսին ու Ահարոնին եւ ասաց նրանց. «Դուք եւ իսրայէլացիներդ վեր կացէք գնացէ՛ք իմ ժողովրդի միջից, գնացէք պաշտեցէ՛ք ձեր տէր Աստծուն, ինչպէս որ ասացիք:
31 Գիշերով կանչեց Մովսէսն ու Ահարոնը եւ ըսաւ. «Ելէ՛ք իմ ժողովուրդիս մէջէն՝ դո՛ւք ալ եւ Իսրայէլի որդիներն ալ ու գացէ՛ք պաշտեցէ՛ք Եհովան՝ ինչպէս ըսիք։
zohrab-1805▾ eastern-1994▾ western am▾
12:3131: И призвал [фараон] Моисея и Аарона ночью и сказал: встаньте, выйдите из среды народа моего, как вы, так и сыны Израилевы, и пойдите, совершите служение Господу, как говорили вы;
12:31 καὶ και and; even ἐκάλεσεν καλεω call; invite Φαραω φαραω Pharaō; Farao Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron νυκτὸς νυξ night καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἐξέλθατε εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine καὶ και and; even ὑμεῖς υμεις you καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel βαδίζετε βαδιζω and; even λατρεύσατε λατρευω employed by κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ὑμῶν υμων your καθὰ καθα just as λέγετε λεγω tell; declare
12:31 וַ wa וְ and יִּקְרָא֩ yyiqrˌā קרא call לְ lᵊ לְ to מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses וּֽ ˈû וְ and לְ lᵊ לְ to אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron לַ֗יְלָה lˈaylā לַיְלָה night וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say ק֤וּמוּ qˈûmû קום arise צְּאוּ֙ ṣṣᵊʔˌû יצא go out מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst עַמִּ֔י ʕammˈî עַם people גַּם־ gam- גַּם even אַתֶּ֖ם ʔattˌem אַתֶּם you גַּם־ gam- גַּם even בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and לְכ֛וּ lᵊḵˈû הלך walk עִבְד֥וּ ʕivᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as דַבֶּרְכֶֽם׃ ḏabberᵊḵˈem דבר speak
12:31. vocatisque Mosen et Aaron nocte ait surgite egredimini a populo meo et vos et filii Israhel ite immolate Domino sicut dicitisAnd 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.
31. And he called for Moses and Aaron by night, and said, Rise up, get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.
And he called for Moses and Aaron by night, and said, Rise up, [and] get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said:

31: И призвал [фараон] Моисея и Аарона ночью и сказал: встаньте, выйдите из среды народа моего, как вы, так и сыны Израилевы, и пойдите, совершите служение Господу, как говорили вы;
12:31
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Φαραω φαραω Pharaō; Farao
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
νυκτὸς νυξ night
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἐξέλθατε εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
καὶ και and; even
ὑμεῖς υμεις you
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
βαδίζετε βαδιζω and; even
λατρεύσατε λατρευω employed by
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
καθὰ καθα just as
λέγετε λεγω tell; declare
12:31
וַ wa וְ and
יִּקְרָא֩ yyiqrˌā קרא call
לְ lᵊ לְ to
מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses
וּֽ ˈû וְ and
לְ lᵊ לְ to
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
לַ֗יְלָה lˈaylā לַיְלָה night
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
ק֤וּמוּ qˈûmû קום arise
צְּאוּ֙ ṣṣᵊʔˌû יצא go out
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
עַמִּ֔י ʕammˈî עַם people
גַּם־ gam- גַּם even
אַתֶּ֖ם ʔattˌem אַתֶּם you
גַּם־ gam- גַּם even
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
לְכ֛וּ lᵊḵˈû הלך walk
עִבְד֥וּ ʕivᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
דַבֶּרְכֶֽם׃ ḏabberᵊḵˈem דבר speak
12:31. vocatisque Mosen et Aaron nocte ait surgite egredimini a populo meo et vos et filii Israhel ite immolate Domino sicut dicitis
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:31: Called for Moses and Aaron - That is, he sent the message here mentioned to them; for it does not appear that he had any farther interview with Moses and Aaron, after what is mentioned Exo 10:28, Exo 10:29, and Exo 11:8. See Clarke's notes Exo 10:28, Exo 10:29 (note), and Exo 11:8 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: called: Exo 10:29
Rise up: Exo 3:19, Exo 3:20, Exo 6:1, Exo 11:1, Exo 11:8; Psa 105:38
the children: Exo 10:9
John Gill
12:31 And he called for Moses and Aaron by night,.... Not that Pharaoh went in person, but he sent his servants to call them; for they never saw his face more after he had drove them from his presence; but now was fulfilled what Moses told him, that his servants should come to him in a very suppliant manner, and entreat him and his people to get away in all haste, Ex 10:28. Where Moses and Aaron now were is not certain, probably in the city, or suburbs of it, where Pharaoh's palace was, for it is not likely that they were gone to Goshen:
and said, rise up; from their beds in which they now were, being midnight:
and get ye forth from among my people, both ye and the children of Israel; even all of them, without any exception of women or children as before; and without limiting them to place or time, where they should go, and how long they should stay, and without obliging them to promise to return:
and go, serve the Lord, as ye have said; as they had entreated they might, and as they had demanded in the name of the Lord that they should; to which now he gave his consent, though he afterwards repented of it.
John Wesley
12:31 Rise up, and get you forth - Pharaoh had told Moses he should see his face no more, but now he sent for him; those will seek God in their distress, who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest if he delay'd, he himself should fall next. And that he sent them out, not as men hated (as the Pagan historians have represented this matter) but as men feared, is plain by his request to them.
Robert Jamieson, A. R. Fausset and David Brown
12:31 called for Moses and Aaron--a striking fulfilment of the words of Moses (Ex 11:8), and showing that they were spoken under divine suggestion.
12:3212:32: Եւ զարջառ եւ զոչխար ձեր առեալ գնացէ՛ք՝ որպէս եւ ասացէք. բայց եւ զիս օրհնեցէ՛ք։
32 Ձեզ հետ տարէ՛ք նաեւ ձեր արջառն ու ոչխարը, ինչպէս որ ասացիք, բայց ինձ էլ օրհնեցէ՛ք»:
32 Նաեւ ձեր հօտերն ու ձեր արջառները առէ՛ք ու գացէ՛ք եւ զիս ալ օրհնեցէ՛ք»։
Եւ զարջառ եւ զոչխար ձեր առեալ գնացէք, որպէս եւ ասացէքն. բայց եւ զիս օրհնեցէք:

12:32: Եւ զարջառ եւ զոչխար ձեր առեալ գնացէ՛ք՝ որպէս եւ ասացէք. բայց եւ զիս օրհնեցէ՛ք։
32 Ձեզ հետ տարէ՛ք նաեւ ձեր արջառն ու ոչխարը, ինչպէս որ ասացիք, բայց ինձ էլ օրհնեցէ՛ք»:
32 Նաեւ ձեր հօտերն ու ձեր արջառները առէ՛ք ու գացէ՛ք եւ զիս ալ օրհնեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3232: и мелкий и крупный скот ваш возьмите, как вы говорили; и пойдите и благословите меня.
12:32 καὶ και and; even τὰ ο the πρόβατα προβατον sheep καὶ και and; even τοὺς ο the βόας βους ox ὑμῶν υμων your ἀναλαβόντες αναλαμβανω take up; take along πορεύεσθε πορευομαι travel; go εὐλογήσατε ευλογεω commend; acclaim δὲ δε though; while κἀμέ καγω and I
12:32 גַּם־ gam- גַּם even צֹאנְכֶ֨ם ṣōnᵊḵˌem צֹאן cattle גַּם־ gam- גַּם even בְּקַרְכֶ֥ם bᵊqarᵊḵˌem בָּקָר cattle קְח֛וּ qᵊḥˈû לקח take כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּרְתֶּ֖ם dibbartˌem דבר speak וָ wā וְ and לֵ֑כוּ lˈēḵû הלך walk וּ û וְ and בֵֽרַכְתֶּ֖ם vˈēraḵtˌem ברך bless גַּם־ gam- גַּם even אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
12:32. oves vestras et armenta adsumite ut petieratis et abeuntes benedicite mihiYour sheep and herds take along with you, as you demanded, and departing bless me.
32. Take both your flocks and your herds, as ye have said, and be gone; and bless me also.
Also take your flocks and your herds, as ye have said, and be gone; and bless me also:

32: и мелкий и крупный скот ваш возьмите, как вы говорили; и пойдите и благословите меня.
12:32
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
τοὺς ο the
βόας βους ox
ὑμῶν υμων your
ἀναλαβόντες αναλαμβανω take up; take along
πορεύεσθε πορευομαι travel; go
εὐλογήσατε ευλογεω commend; acclaim
δὲ δε though; while
κἀμέ καγω and I
12:32
גַּם־ gam- גַּם even
צֹאנְכֶ֨ם ṣōnᵊḵˌem צֹאן cattle
גַּם־ gam- גַּם even
בְּקַרְכֶ֥ם bᵊqarᵊḵˌem בָּקָר cattle
קְח֛וּ qᵊḥˈû לקח take
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּרְתֶּ֖ם dibbartˌem דבר speak
וָ וְ and
לֵ֑כוּ lˈēḵû הלך walk
וּ û וְ and
בֵֽרַכְתֶּ֖ם vˈēraḵtˌem ברך bless
גַּם־ gam- גַּם even
אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
12:32. oves vestras et armenta adsumite ut petieratis et abeuntes benedicite mihi
Your sheep and herds take along with you, as you demanded, and departing bless me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:32: Bless me also - No words could show more strikingly the complete, though temporary, submission of Pharaoh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:32: your flocks: Exo 10:26
bless me: Exo 8:28, Exo 9:28; Gen 27:34, Gen 27:38
Geneva 1599
12:32 Also take your flocks and your herds, as ye have said, and be gone; and (p) bless me also.
(p) Pray for me.
John Gill
12:32 Also take your flocks and your herds, as ye have said,.... Which they had insisted upon should go with them, but he had refused, but now he is willing they should go with them:
and be gone; out of his city and country in all haste:
and bless me also; or pray for me, as the Targum of Onkelos; pray the Lord to bestow a blessing upon me also, as I have done well by you in suffering you to depart with your whole families, flocks, and herds. The Targum of Jonathan is,"I desire nothing else of you, only pray for me, that I die not;''and so Jarchi. As he found his firstborn, and the heir to his crown and kingdom, was dead, he might justly fear it would be his case next, and perhaps very soon; and therefore desires their prayers for him, that his life might be spared.
John Wesley
12:32 Bless me also - Let me have your prayers, that I may not be plagued for what is past when you are gone.
Robert Jamieson, A. R. Fausset and David Brown
12:32 also take your flocks, &c.--All the terms the king had formerly insisted on were now departed from; his pride had been effectually humbled. Appalling judgments in such rapid succession showed plainly that the hand of God was against him. His own family bereavement had so crushed him to the earth that he not only showed impatience to rid his kingdom of such formidable neighbors, but even begged an interest in their prayers.
12:3312:33: Եւ բռնադատէին Եգիպտացիքն զժողովուրդն փութանակի՛ հանել զնոսա յերկրէ անտի. քանզի ասէին՝ թէ ամենեքեան իսկ մեռանիմք։
33 Եւ եգիպտացիներն ստիպում էին իսրայէլացի ժողովրդին, որ շտապ դուրս գան երկրից, որովհետեւ ասում էին. «Նրանց պատճառով մենք բոլորս էլ կը մեռնենք»:
33 Եգիպտացիները բռնադատեցին ժողովուրդը, որ շուտով այն երկրէն դուրս ղրկեն զանոնք. քանզի ըսին. «Ամէնքս ալ կը մեռնինք»։
Եւ բռնադատէին Եգիպտացիքն զժողովուրդն փութանակի հանել զնոսա յերկրէ անտի. քանզի ասէին թէ Ամենեքեան իսկ մեռանիմք:

12:33: Եւ բռնադատէին Եգիպտացիքն զժողովուրդն փութանակի՛ հանել զնոսա յերկրէ անտի. քանզի ասէին՝ թէ ամենեքեան իսկ մեռանիմք։
33 Եւ եգիպտացիներն ստիպում էին իսրայէլացի ժողովրդին, որ շտապ դուրս գան երկրից, որովհետեւ ասում էին. «Նրանց պատճառով մենք բոլորս էլ կը մեռնենք»:
33 Եգիպտացիները բռնադատեցին ժողովուրդը, որ շուտով այն երկրէն դուրս ղրկեն զանոնք. քանզի ըսին. «Ամէնքս ալ կը մեռնինք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:3333: И понуждали Египтяне народ, чтобы скорее выслать его из земли той; ибо говорили они: мы все помрем.
12:33 καὶ και and; even κατεβιάζοντο καταβιαζομαι the Αἰγύπτιοι αιγυπτιος Egyptian τὸν ο the λαὸν λαος populace; population σπουδῇ σπουδη diligence; haste ἐκβαλεῖν εκβαλλω expel; cast out αὐτοὺς αυτος he; him ἐκ εκ from; out of τῆς ο the γῆς γη earth; land εἶπαν επω say; speak γὰρ γαρ for ὅτι οτι since; that πάντες πας all; every ἡμεῖς ημεις we ἀποθνῄσκομεν αποθνησκω die
12:33 וַ wa וְ and תֶּחֱזַ֤ק tteḥᵉzˈaq חזק be strong מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt עַל־ ʕal- עַל upon הָ hā הַ the עָ֔ם ʕˈām עַם people לְ lᵊ לְ to מַהֵ֖ר mahˌēr מהר hasten לְ lᵊ לְ to שַׁלְּחָ֣ם šallᵊḥˈām שׁלח send מִן־ min- מִן from הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that אָמְר֖וּ ʔāmᵊrˌû אמר say כֻּלָּ֥נוּ kullˌānû כֹּל whole מֵתִֽים׃ mēṯˈîm מות die
12:33. urguebantque Aegyptii populum de terra exire velociter dicentes omnes moriemurAnd the Egyptians pressed the people to go forth out of the land speedily, saying: We shall all die.
33. And the Egyptians were urgent upon the people, to send them out of the land in haste; for they said, We be all dead men.
And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We [be] all dead:

33: И понуждали Египтяне народ, чтобы скорее выслать его из земли той; ибо говорили они: мы все помрем.
12:33
καὶ και and; even
κατεβιάζοντο καταβιαζομαι the
Αἰγύπτιοι αιγυπτιος Egyptian
τὸν ο the
λαὸν λαος populace; population
σπουδῇ σπουδη diligence; haste
ἐκβαλεῖν εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
εἶπαν επω say; speak
γὰρ γαρ for
ὅτι οτι since; that
πάντες πας all; every
ἡμεῖς ημεις we
ἀποθνῄσκομεν αποθνησκω die
12:33
וַ wa וְ and
תֶּחֱזַ֤ק tteḥᵉzˈaq חזק be strong
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
הָ הַ the
עָ֔ם ʕˈām עַם people
לְ lᵊ לְ to
מַהֵ֖ר mahˌēr מהר hasten
לְ lᵊ לְ to
שַׁלְּחָ֣ם šallᵊḥˈām שׁלח send
מִן־ min- מִן from
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
אָמְר֖וּ ʔāmᵊrˌû אמר say
כֻּלָּ֥נוּ kullˌānû כֹּל whole
מֵתִֽים׃ mēṯˈîm מות die
12:33. urguebantque Aegyptii populum de terra exire velociter dicentes omnes moriemur
And the Egyptians pressed the people to go forth out of the land speedily, saying: We shall all die.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Замечание о хлебе, который еще не вскис, но уже был, очевидно, приготовлен для вскисания, дает право предполагать, что народу не был известен закон об опресноках. И действительно, он объявляется позднее, а самое выполнение его относится ко времени поселения в земле обетованной (13:6: и д.). Нисколько не противоречит такому взгляду замечание ст. 39, что евреи испекли пресные лепешки из того теста, которое они взяли из Египта. Приготовление этих лепешек было не исполнением закона об опресноках (15: и д.), а делом простой необходимости: припасов евреи с собой не захватили, кислое тесто не было готово (34), а потому и пришлось довольствоваться пресными лепешками.
Adam Clarke: Commentary on the Bible - 1831
12:33: The Egyptians were urgent upon the people - They felt much, they feared more; and therefore wished to get immediately rid of a people on whose account they found they were smitten with so many and such dreadful plagues.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:33: urgent: Exo 11:1; Psa 105:38
We be all: Gen 20:3; Num 17:12, Num 17:13
John Gill
12:33 And the Egyptians were urgent upon the people,.... The people of Israel; not using force, but strong entreaties, the most powerful arguments, and importunate language they were masters of:
that they might send them out of the land in haste: this looks as if it was the people about Pharaoh, his ministers and courtiers, they were pressing upon to dismiss the Israelites at once, and to hasten their departure; or else Moses and Aaron, and the elders of the people, to stir them up to a quick dispatch of their affairs, that they might be soon rid of them; unless the sense is, that they were very solicitous and earnest with the people, that they would get away out of the land as fast as they could:
for they said, we be all dead men; for their firstborn being all slain, they expected that they themselves, and the rest of their families, would be struck with death next; and this they feared would be the case in a very little time, if they did not depart:
for they had sufficient reason to convince them, that it was purely on their account, and because they had not leave to go out of the land, that all the above judgments, and particularly the last, were inflicted on them.
John Wesley
12:33 We be all dead men - When death comes unto our houses, it is seasonable for us to think of our own mortality.
12:3412:34: Եւ ա՛ռ ժողովուրդն զհայսն իւրեանց մինչ չեւ՛ խմորեալ էր. զզանգուածս իւրեանց ծրարեալ ՚ի կտաւս իւրեանց՝ ՚ի վերայ ուսոց իւրեանց։
34 Ժողովուրդն իր հունցած, բայց դեռեւս չհասած խմորը շորերի մէջ փաթաթելով՝ ուսն առաւ:
34 Ժողովուրդը իրենց խմորի տաշտերը իրենց լաթերովը փաթթած ուսերնուն վրայ վերցուցին։
Եւ առ ժողովուրդն զհայսն իւրեանց մինչչեւ խմորեալ էր, զզանգուածս իւրեանց ծրարեալ ի կտաւս իւրեանց, ի վերայ ուսոց իւրեանց:

12:34: Եւ ա՛ռ ժողովուրդն զհայսն իւրեանց մինչ չեւ՛ խմորեալ էր. զզանգուածս իւրեանց ծրարեալ ՚ի կտաւս իւրեանց՝ ՚ի վերայ ուսոց իւրեանց։
34 Ժողովուրդն իր հունցած, բայց դեռեւս չհասած խմորը շորերի մէջ փաթաթելով՝ ուսն առաւ:
34 Ժողովուրդը իրենց խմորի տաշտերը իրենց լաթերովը փաթթած ուսերնուն վրայ վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
12:3434: И понес народ тесто свое, прежде нежели оно вскисло; квашни их, завязанные в одеждах их, были на плечах их.
12:34 ἀνέλαβεν αναλαμβανω take up; take along δὲ δε though; while ὁ ο the λαὸς λαος populace; population τὸ ο the σταῖς σταις before; ahead of τοῦ ο the ζυμωθῆναι ζυμοω leaven τὰ ο the φυράματα φυραμα batch αὐτῶν αυτος he; him ἐνδεδεμένα ενδεω in τοῖς ο the ἱματίοις ιματιον clothing; clothes αὐτῶν αυτος he; him ἐπὶ επι in; on τῶν ο the ὤμων ωμος shoulder
12:34 וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift הָ hā הַ the עָ֛ם ʕˈām עַם people אֶת־ ʔeṯ- אֵת [object marker] בְּצֵקֹ֖ו bᵊṣēqˌô בָּצֵק dough טֶ֣רֶם ṭˈerem טֶרֶם beginning יֶחְמָ֑ץ yeḥmˈāṣ חמץ be leavened מִשְׁאֲרֹתָ֛ם mišʔᵃrōṯˈām מִשְׁאֶרֶת kneading-trough צְרֻרֹ֥ת ṣᵊrurˌōṯ צרר wrap, be narrow בְּ bᵊ בְּ in שִׂמְלֹתָ֖ם śimlōṯˌām שִׂמְלָה mantle עַל־ ʕal- עַל upon שִׁכְמָֽם׃ šiḵmˈām שְׁכֶם shoulder
12:34. tulit igitur populus conspersam farinam antequam fermentaretur et ligans in palliis posuit super umeros suosThe people therefore took dough before it was leavened; and tying it in their cloaks, put it on their shoulders.
34. And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.
And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders:

34: И понес народ тесто свое, прежде нежели оно вскисло; квашни их, завязанные в одеждах их, были на плечах их.
12:34
ἀνέλαβεν αναλαμβανω take up; take along
δὲ δε though; while
ο the
λαὸς λαος populace; population
τὸ ο the
σταῖς σταις before; ahead of
τοῦ ο the
ζυμωθῆναι ζυμοω leaven
τὰ ο the
φυράματα φυραμα batch
αὐτῶν αυτος he; him
ἐνδεδεμένα ενδεω in
τοῖς ο the
ἱματίοις ιματιον clothing; clothes
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τῶν ο the
ὤμων ωμος shoulder
12:34
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
הָ הַ the
עָ֛ם ʕˈām עַם people
אֶת־ ʔeṯ- אֵת [object marker]
בְּצֵקֹ֖ו bᵊṣēqˌô בָּצֵק dough
טֶ֣רֶם ṭˈerem טֶרֶם beginning
יֶחְמָ֑ץ yeḥmˈāṣ חמץ be leavened
מִשְׁאֲרֹתָ֛ם mišʔᵃrōṯˈām מִשְׁאֶרֶת kneading-trough
צְרֻרֹ֥ת ṣᵊrurˌōṯ צרר wrap, be narrow
בְּ bᵊ בְּ in
שִׂמְלֹתָ֖ם śimlōṯˌām שִׂמְלָה mantle
עַל־ ʕal- עַל upon
שִׁכְמָֽם׃ šiḵmˈām שְׁכֶם shoulder
12:34. tulit igitur populus conspersam farinam antequam fermentaretur et ligans in palliis posuit super umeros suos
The people therefore took dough before it was leavened; and tying it in their cloaks, put it on their shoulders.
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Adam Clarke: Commentary on the Bible - 1831
12:34: The people took their dough before it was leavened, etc. - There was no time now to make any regular preparation for their departure, such was the universal hurry and confusion. The Israelites could carry but little of their household utensils with them; but some, such as they kneaded their bread and kept their meal in, they were obliged to carry with them. The kneading troughs of the Arabs are comparatively small wooden bowls, which, after kneading their bread in, serve them as dishes out of which they eat their victuals. And as to these being bound up in their clothes, no more may be intended than their wrapping them up in their long, loose garments, or in what is still used among the Arabs, and called hykes, which is a long kind of blanket, something resembling a highland plaid, in which they often carry their provision, wrap themselves by day, and sleep at night. Dr. Shaw has been particular in his description of this almost entire wardrobe of an Arab. He says they are of different sizes and of different qualities, but generally about six yards in length, and five or six feet broad. He supposes that what we call Ruth's veil, Rut 3:15, was a hyke, and that the same is to be understood of the clothes of the Israelites mentioned in this verse. See his Travels, p. 224, 4th edition.
Albert Barnes: Notes on the Bible - 1834
12:34: Kneadingtroughs - (Compare the margin and Deu 28:5). The troughs were probably small wooden bowls in which the cakes when baked were preserved for use. The Hebrews used their outer garment, or mantle, in the same way as the Bedouins at present, who make a bag of the voluminous folds of their burnous. See Rut 3:15; Kg2 4:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:34: kneading troughs, or, dough, Exo 8:3; Probably like the kneading-troughs of the Arabs; comparatively small wooden bowls, which also serve them for dishes. Their being bound up in their clothes may mean no more than their being wrapped up in their hykes, or long, loose, garments. See Shaw's Travels, p. 224, 4to. edit.
John Gill
12:34 And the people took their dough before it was leavened,.... They had that evening mixed their flour with water, and made it into dough, but had put no leaven into it; and the Egyptians being so very earnest to have them gone, they stayed not to put any leaven into it:
but their kneadingtroughs, or rather "their dough":
being bound up in their clothes upon their shoulders; for it is not likely that their troughs should be wrapped up in the skirts of their garments; but their dough might, if their clothes were like the hykes of the Arabs now, as Dr. Shaw (z) thinks they were, and which are pretty much like the plaids of the Scotch, and which are large enough for such a purpose; as even the veil which Ruth wore held six measures of barley, Ruth 3:15 and so these clothes of theirs, like the Arabs' hykes, and the Scotch plaids, might be so made, that large lumps of dough being bound up in them might be thrown over their shoulders, and so carried by them when they journeyed.
(z) Travels, p. 224, 225. Edit. 2.
John Wesley
12:34 Their kneading - troughs - Or rather, their lumps of paste unleavened.
Robert Jamieson, A. R. Fausset and David Brown
12:34 people took . . . their kneading-troughs--Having lived so long in Egypt, they must have been in the habit of using the utensils common in that country. The Egyptian kneading-trough was a bowl of wicker or rush work, and it admitted of being hastily wrapped up with the dough in it and slung over the shoulder in their hykes or loose upper garments.
12:3512:35: Եւ որդիքն Իսրայէլի արարի՛ն որպէս եւ հրաման ետ նոցա Մովսէս. եւ խնդրեցին յԵգիպտացւոցն անօթս ոսկեղէնս եւ անօթս արծաթեղէնս, եւ հանդերձս։
35 Իսրայէլացիներն արեցին այնպէս, ինչպէս իրենց հրամայել էր Մովսէսը. եգիպտացիներից նրանք ուզեցին ոսկեայ, արծաթեայ զարդեր ու զգեստներ:
35 Իսրայէլի որդիները Մովսէսին խօսքին պէս ըրին ու Եգիպտացիներէն արծաթեղէն զարդեր եւ ոսկեղէն զարդեր ու հանդերձներ խնդրեցին։
Եւ որդիքն Իսրայելի արարին որպէս եւ հրաման ետ նոցա Մովսէս. եւ խնդրեցին յԵգիպտացւոցն անօթս ոսկեղէնս եւ անօթս արծաթեղէնս եւ հանդերձս:

12:35: Եւ որդիքն Իսրայէլի արարի՛ն որպէս եւ հրաման ետ նոցա Մովսէս. եւ խնդրեցին յԵգիպտացւոցն անօթս ոսկեղէնս եւ անօթս արծաթեղէնս, եւ հանդերձս։
35 Իսրայէլացիներն արեցին այնպէս, ինչպէս իրենց հրամայել էր Մովսէսը. եգիպտացիներից նրանք ուզեցին ոսկեայ, արծաթեայ զարդեր ու զգեստներ:
35 Իսրայէլի որդիները Մովսէսին խօսքին պէս ըրին ու Եգիպտացիներէն արծաթեղէն զարդեր եւ ոսկեղէն զարդեր ու հանդերձներ խնդրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
12:3535: И сделали сыны Израилевы по слову Моисея и просили у Египтян вещей серебряных и вещей золотых и одежд.
12:35 οἱ ο the δὲ δε though; while υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐποίησαν ποιεω do; make καθὰ καθα just as συνέταξεν συντασσω coordinate; arrange αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ᾔτησαν αιτεω ask παρὰ παρα from; by τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian σκεύη σκευος vessel; jar ἀργυρᾶ αργυρεος of silver καὶ και and; even χρυσᾶ χρυσεος of gold; golden καὶ και and; even ἱματισμόν ιματισμος clothing
12:35 וּ û וְ and בְנֵי־ vᵊnê- בֵּן son יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel עָשׂ֖וּ ʕāśˌû עשׂה make כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַֽ wˈa וְ and יִּשְׁאֲלוּ֙ yyišʔᵃlˌû שׁאל ask מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt כְּלֵי־ kᵊlê- כְּלִי tool כֶ֛סֶף ḵˈesef כֶּסֶף silver וּ û וְ and כְלֵ֥י ḵᵊlˌê כְּלִי tool זָהָ֖ב zāhˌāv זָהָב gold וּ û וְ and שְׂמָלֹֽת׃ śᵊmālˈōṯ שִׂמְלָה mantle
12:35. feceruntque filii Israhel sicut praeceperat Moses et petierunt ab Aegyptiis vasa argentea et aurea vestemque plurimamAnd the children of Israel did as Moses had commanded: and they asked of the Egyptians vessels of silver and gold, and very much raiment.
35. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment:
And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:

35: И сделали сыны Израилевы по слову Моисея и просили у Египтян вещей серебряных и вещей золотых и одежд.
12:35
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐποίησαν ποιεω do; make
καθὰ καθα just as
συνέταξεν συντασσω coordinate; arrange
αὐτοῖς αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ᾔτησαν αιτεω ask
παρὰ παρα from; by
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
σκεύη σκευος vessel; jar
ἀργυρᾶ αργυρεος of silver
καὶ και and; even
χρυσᾶ χρυσεος of gold; golden
καὶ και and; even
ἱματισμόν ιματισμος clothing
12:35
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עָשׂ֖וּ ʕāśˌû עשׂה make
כִּ ki כְּ as
דְבַ֣ר ḏᵊvˈar דָּבָר word
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַֽ wˈa וְ and
יִּשְׁאֲלוּ֙ yyišʔᵃlˌû שׁאל ask
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
כְּלֵי־ kᵊlê- כְּלִי tool
כֶ֛סֶף ḵˈesef כֶּסֶף silver
וּ û וְ and
כְלֵ֥י ḵᵊlˌê כְּלִי tool
זָהָ֖ב zāhˌāv זָהָב gold
וּ û וְ and
שְׂמָלֹֽת׃ śᵊmālˈōṯ שִׂמְלָה mantle
12:35. feceruntque filii Israhel sicut praeceperat Moses et petierunt ab Aegyptiis vasa argentea et aurea vestemque plurimam
And the children of Israel did as Moses had commanded: and they asked of the Egyptians vessels of silver and gold, and very much raiment.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-36: См. выше объяснение 19–20: ст. III гл.
Adam Clarke: Commentary on the Bible - 1831
12:35: They borrowed of the Egyptians - See Clarke's note on Exo 3:22, where the very exceptionable term borrow is largely explained.
Albert Barnes: Notes on the Bible - 1834
12:35: Borrowed - "Asked of." See Exo 3:22 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:35: Exo 3:21, Exo 3:22, Exo 11:2, Exo 11:3; Gen 15:14; Psa 105:37
John Gill
12:35 And the children of Israel did according to the word of Moses,.... Ex 3:22.
and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment; or "they asked" (a) them of the Egyptians to give them them, which they readily did to get rid of them; for upon their being urgent with the Israelites to be gone in haste, they might reply, that they were not provided with things suitable for a journey, and therefore requested such things of them, which they at once freely consented to; See Gill on Ex 3:22, Ex 11:2, Ex 11:3.
(a) "et postulaverunt", Pagninus, Montanus, Vatablus; "petierunt", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
12:35 children of Israel borrowed of the Egyptians jewels of silver--When the Orientals go to their sacred festivals, they always put on their best jewels. The Israelites themselves thought they were only going three days' journey to hold a feast unto the Lord, and in these circumstances it would be easy for them to borrow what was necessary for a sacred festival. But borrow conveys a wrong meaning. The word rendered borrow signifies properly to ask, demand, require. The Israelites had been kept in great poverty, having received little or no wages. They now insisted on full remuneration for all their labor, and it was paid in light and valuable articles adapted for convenient carriage.
12:3612:36: Եւ ետ Տէր շնորհս ժողովրդեան իւրում առաջի Եգիպտացւոցն, եւ ետուն նոցա ՚ի զարդ՝ եւ կողոպտեցին զԵգիպտացիսն։
36 Տէրը շնորհ պարգեւեց իր ժողովրդին եգիպտացիների առաջ. սրանք զարդեր տուին նրանց: Այսպիսով նրանք կողոպտեցին եգիպտացիներին:
36 Տէրը ժողովուրդին շնորհք տուաւ Եգիպտացիներուն առջեւ, այնպէս որ Եգիպտացիները անոնց խնդրածը տուին։ Անոնք կողոպտեցին Եգիպտացիները։
Եւ ետ Տէր շնորհս ժողովրդեան իւրում առաջի Եգիպտացւոցն, եւ ետուն նոցա [165]ի զարդ. եւ կողոպտեցին զԵգիպտացիսն:

12:36: Եւ ետ Տէր շնորհս ժողովրդեան իւրում առաջի Եգիպտացւոցն, եւ ետուն նոցա ՚ի զարդ՝ եւ կողոպտեցին զԵգիպտացիսն։
36 Տէրը շնորհ պարգեւեց իր ժողովրդին եգիպտացիների առաջ. սրանք զարդեր տուին նրանց: Այսպիսով նրանք կողոպտեցին եգիպտացիներին:
36 Տէրը ժողովուրդին շնորհք տուաւ Եգիպտացիներուն առջեւ, այնպէս որ Եգիպտացիները անոնց խնդրածը տուին։ Անոնք կողոպտեցին Եգիպտացիները։
zohrab-1805▾ eastern-1994▾ western am▾
12:3636: Господь же дал милость народу [Своему] в глазах Египтян: и они давали ему, и обобрал он Египтян.
12:36 καὶ και and; even κύριος κυριος lord; master ἔδωκεν διδωμι give; deposit τὴν ο the χάριν χαρις grace; regards τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him ἐναντίον εναντιον next to; before τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἔχρησαν χραω lend; use αὐτοῖς αυτος he; him καὶ και and; even ἐσκύλευσαν σκυλευω the Αἰγυπτίους αιγυπτιος Egyptian
12:36 וַֽ wˈa וְ and יהוָ֞ה [yhwˈāh] יְהוָה YHWH נָתַ֨ן nāṯˌan נתן give אֶת־ ʔeṯ- אֵת [object marker] חֵ֥ן ḥˌēn חֵן grace הָ hā הַ the עָ֛ם ʕˈām עַם people בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וַ wa וְ and יַּשְׁאִל֑וּם yyašʔilˈûm שׁאל ask וַֽ wˈa וְ and יְנַצְּל֖וּ yᵊnaṣṣᵊlˌû נצל deliver אֶת־ ʔeṯ- אֵת [object marker] מִצְרָֽיִם׃ פ miṣrˈāyim . f מִצְרַיִם Egypt
12:36. dedit autem Dominus gratiam populo coram Aegyptiis ut commodarent eis et spoliaverunt AegyptiosAnd the Lord gave favour to the people in the sight of the Egyptians, so that they lent unto them: and they stripped the Egyptians.
36. and the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they spoiled the Egyptians.
And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them [such things as they required]. And they spoiled the Egyptians:

36: Господь же дал милость народу [Своему] в глазах Египтян: и они давали ему, и обобрал он Египтян.
12:36
καὶ και and; even
κύριος κυριος lord; master
ἔδωκεν διδωμι give; deposit
τὴν ο the
χάριν χαρις grace; regards
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
ἐναντίον εναντιον next to; before
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἔχρησαν χραω lend; use
αὐτοῖς αυτος he; him
καὶ και and; even
ἐσκύλευσαν σκυλευω the
Αἰγυπτίους αιγυπτιος Egyptian
12:36
וַֽ wˈa וְ and
יהוָ֞ה [yhwˈāh] יְהוָה YHWH
נָתַ֨ן nāṯˌan נתן give
אֶת־ ʔeṯ- אֵת [object marker]
חֵ֥ן ḥˌēn חֵן grace
הָ הַ the
עָ֛ם ʕˈām עַם people
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וַ wa וְ and
יַּשְׁאִל֑וּם yyašʔilˈûm שׁאל ask
וַֽ wˈa וְ and
יְנַצְּל֖וּ yᵊnaṣṣᵊlˌû נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרָֽיִם׃ פ miṣrˈāyim . f מִצְרַיִם Egypt
12:36. dedit autem Dominus gratiam populo coram Aegyptiis ut commodarent eis et spoliaverunt Aegyptios
And the Lord gave favour to the people in the sight of the Egyptians, so that they lent unto them: and they stripped the Egyptians.
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Albert Barnes: Notes on the Bible - 1834
12:36: Lent - Or gave. The word in the Hebrew means simply "granted their request." Whether the grant is made as a loan, or as a gift, depends in every instance upon the context. Here the word "spoiled" ought to be regarded as conclusive that the grant was a gift, a moderate remuneration for long service, and a compensation for cruel wrongs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:36: the Lord: Exo 3:21, Exo 11:3; Gen 39:21; Pro 16:7; Dan 1:9; Act 2:47, Act 7:10
they spoiled: Exo 3:22; Gen 15:14; Psa 105:37
John Gill
12:36 And the Lord gave the people favour in the sight of the Egyptians,.... Their minds were disposed towards them, and their hearts were inclined to grant their request, and did grant it:
so they lent unto them: such things as they required; or "they gave unto them" (b); made presents of them freely to them; and so Josephus says (c), that they honoured them with gifts:
and they spoiled the Egyptians; stripped them of their substance and riches, of their most valuable things; in doing which they were in no wise criminal, since they did it by the direction and authority of God, who has a right to dispose of all the things in the world; and to take of them from one, and give to another, as he pleases; nor was any injustice done to the Egyptians, who owed all this, and perhaps abundantly more, to the Israelites, for the labour and service they had served them in for many years; besides, they were the avowed enemies of Israel, and the Lord had now put himself at the head of the armies of Israel, and was contending with them, and they with him, who should overcome; and this was doing no other than what, acceding to the law of nations, is lawful to be done in time of war; to spoil, plunder, and distress an enemy, in whatsoever way it can be done. And thus the promise made to Abraham, that his posterity should come out with great substance, was fulfilled, Gen 15:14. This circumstance is taken notice of by some Heathen writers, as Artapanus (d); who says they borrowed many cups of the Egyptians, and not a little raiment, besides a great quantity of other treasure and riches; and so Ezekiel the tragedian (e) speaks of a vast deal of gold and silver, raiment, and other things, the Israelitish women had of the Egyptians at their departure, and who relates the history of Moses and the above plagues very agreeably to the sacred writings.
(b) "ut petita darent", Tigurine version, "ut dederint", Junius & Tremellius, Piscator, Ainsworth, Cartwright. (c) Antiqu. l. 2. c. 14. sect. 6. (d) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. (e) Apud Euseb. ib. c. 29. p. 443.
Robert Jamieson, A. R. Fausset and David Brown
12:36 the Lord gave the people favour in the sight of the Egyptians--Such a dread of them was inspired into the universal minds of the Egyptians, that whatever they asked was readily given.
spoiled the Egyptians--The accumulated earnings of many years being paid them at this moment, the Israelites were suddenly enriched, according to the promise made to Abraham (Gen 15:14), and they left the country like a victorious army laden with spoil (Ps 105:37; Ezek 39:10).
12:3712:37: Եւ չուեցին որդիքն Իսրայէլի յՌամեսեայ ՚ի Սոկքովթ, վեց հարիւր հազար այր հետեւակ, թո՛ղ զայլ աղխ[598]։ [598] Ոմանք. ՚Ի Հռամեսայ ՚ի Սոքքովթ։ Յօրինակին՝ վեց հարիւր հազար այր, կարմրադեղով նշանակի։
37 Իսրայէլացիները՝ վեց հարիւր հազար տղամարդ, հետիոտն, բացի մնացած բազմութիւնից, Ռամեսից մեկնեցին Սոկքոթ:
37 Իսրայէլի որդիները Ռամսէսէն դէպի Սոկքովթ չուեցին։ Ընտանիքներէն զատ վեց հարիւր հազարի չափ հետեւակ այր մարդիկ էին։
Եւ չուեցին որդիքն Իսրայելի յՌամեսայ ի Սոկքովթ. վեց հարեւր հազար այր հետեւակ, թող զայլ աղխ:

12:37: Եւ չուեցին որդիքն Իսրայէլի յՌամեսեայ ՚ի Սոկքովթ, վեց հարիւր հազար այր հետեւակ, թո՛ղ զայլ աղխ[598]։
[598] Ոմանք. ՚Ի Հռամեսայ ՚ի Սոքքովթ։ Յօրինակին՝ վեց հարիւր հազար այր, կարմրադեղով նշանակի։
37 Իսրայէլացիները՝ վեց հարիւր հազար տղամարդ, հետիոտն, բացի մնացած բազմութիւնից, Ռամեսից մեկնեցին Սոկքոթ:
37 Իսրայէլի որդիները Ռամսէսէն դէպի Սոկքովթ չուեցին։ Ընտանիքներէն զատ վեց հարիւր հազարի չափ հետեւակ այր մարդիկ էին։
zohrab-1805▾ eastern-1994▾ western am▾
12:3737: И отправились сыны Израилевы из Раамсеса в Сокхоф до шестисот тысяч пеших мужчин, кроме детей;
12:37 ἀπάραντες απαιρω remove; take away δὲ δε though; while οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of Ραμεσση ραμεσση into; for Σοκχωθα σοκχωθα into; for ἑξακοσίας εξακοσιοι six hundred χιλιάδας χιλιας thousand πεζῶν πεζος the ἄνδρες ανηρ man; husband πλὴν πλην besides; only τῆς ο the ἀποσκευῆς αποσκευη baggage
12:37 וַ wa וְ and יִּסְע֧וּ yyisʕˈû נסע pull out בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from רַעְמְסֵ֖ס raʕmᵊsˌēs רַעְמְסֵס Rameses סֻכֹּ֑תָה sukkˈōṯā סֻכֹּות Succoth כְּ kᵊ כְּ as שֵׁשׁ־ šēš- שֵׁשׁ six מֵאֹ֨ות mēʔˌôṯ מֵאָה hundred אֶ֧לֶף ʔˈelef אֶלֶף thousand רַגְלִ֛י raḡlˈî רַגְלִי on foot הַ ha הַ the גְּבָרִ֖ים ggᵊvārˌîm גֶּבֶר vigorous man לְ lᵊ לְ to בַ֥ד vˌaḏ בַּד linen, part, stave מִ mi מִן from טָּֽף׃ ṭṭˈāf טַף [those unable to march]
12:37. profectique sunt filii Israhel de Ramesse in Soccoth sescenta ferme milia peditum virorum absque parvulisAnd the children of Israel set forward from Ramesse to Socoth, being about six hundred thousand men on foot, beside children.
37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.
And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot [that were] men, beside children:

37: И отправились сыны Израилевы из Раамсеса в Сокхоф до шестисот тысяч пеших мужчин, кроме детей;
12:37
ἀπάραντες απαιρω remove; take away
δὲ δε though; while
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
Ραμεσση ραμεσση into; for
Σοκχωθα σοκχωθα into; for
ἑξακοσίας εξακοσιοι six hundred
χιλιάδας χιλιας thousand
πεζῶν πεζος the
ἄνδρες ανηρ man; husband
πλὴν πλην besides; only
τῆς ο the
ἀποσκευῆς αποσκευη baggage
12:37
וַ wa וְ and
יִּסְע֧וּ yyisʕˈû נסע pull out
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֵ מִן from
רַעְמְסֵ֖ס raʕmᵊsˌēs רַעְמְסֵס Rameses
סֻכֹּ֑תָה sukkˈōṯā סֻכֹּות Succoth
כְּ kᵊ כְּ as
שֵׁשׁ־ šēš- שֵׁשׁ six
מֵאֹ֨ות mēʔˌôṯ מֵאָה hundred
אֶ֧לֶף ʔˈelef אֶלֶף thousand
רַגְלִ֛י raḡlˈî רַגְלִי on foot
הַ ha הַ the
גְּבָרִ֖ים ggᵊvārˌîm גֶּבֶר vigorous man
לְ lᵊ לְ to
בַ֥ד vˌaḏ בַּד linen, part, stave
מִ mi מִן from
טָּֽף׃ ṭṭˈāf טַף [those unable to march]
12:37. profectique sunt filii Israhel de Ramesse in Soccoth sescenta ferme milia peditum virorum absque parvulis
And the children of Israel set forward from Ramesse to Socoth, being about six hundred thousand men on foot, beside children.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: О Раамсесе см. в толкованиях на 11: ст. I гл. Сокхоф — «шатры», может быть, разумеется местность, называемая в египетских памятниках Сехет. О числе вышедших см. толков. 7: ст. I гл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
37-42: Departure of the Israelites.B. C. 1491.
37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. 38 And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. 39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. 40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. 41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt. 42 It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.
Here is the departure of the children of Israel out of Egypt; having obtained their dismission, they set forward without delay, and did not defer to a more convenient season. Pharaoh was now in a good mind; but they had reason to think he would not long continue so, and therefore it was no time to linger. We have here an account, 1. Of their number, about 600,000 men (v. 37), besides women and children, which I think, we cannot suppose to make less than 1,200,000 more. What a vast increase was this, to arise from seventy souls in little more than 200 years' time! See the power and efficacy of that blessing, when God commands it, Be fruitful and multiply. This was typical of the multitudes that were brought into the gospel church when it was first founded; so mightily grew the word of God, and prevailed. 2. Of their retinue (v. 38): A mixed multitude went up with them, hangers on to that great family, some perhaps willing to leave their country, because it was laid waste by the plagues, and to seek their fortune, as we say, with the Israelites; others went out of curiosity, to see the solemnities of Israel's sacrifice to their God, which had been so much talked of, and expecting to see some glorious appearances of their God to them in the wilderness, having seen such glorious appearances of their God for them in the field of Zoan, Ps. lxxviii. 12. Probably the greatest part of this mixed multitude were but a rude unthinking mob, that followed the crowd they knew not why; we afterwards find that they proved a snare to them (Num. xi. 4), and it is probable that when, soon afterwards, they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt. Note, There were always those among the Israelites that were not Israelites, and there are still hypocrites in the church, who make a deal of mischief, but will be shaken off at last. 3. Of their effects. They had with them flocks and herds, even very much cattle. This is taken notice of because it was long before Pharaoh would give them leave to remove their effects, which were chiefly cattle, Gen. xlvi. 32. 4. Of the provision made for the camp, which was very poor and slender. They brought some dough with them out of Egypt in their knapsacks, v. 34. They had prepared to bake, the next day, in order to their removal, understanding it was very near; but, being hastened away sooner than they thought of, by some hours, they took the dough as it was, unleavened; when they came to Succoth, their first stage, they baked unleavened cakes, and, though these were of course insipid, yet the liberty they were brought into made this the most joyful meal they had ever eaten in their lives. Note, The servants of God must not be slaves to their appetites, nor solicitous to wind up all the delights of sense to their highest pitch. We should be willing to take up with dry bread, nay, with unleavened bread, rather than neglect or delay any service we have to do for God, as those whose meat and drink it is to do his will. 5. Of the date of this great event: it was just 430 years from the promise made to Abraham (as the apostle explains it, Gal. iii. 17) at his first coming into Canaan, during all which time the children of Israel, that is, the Hebrews, the distinguished chosen seed, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham of a settlement lay dormant and unfulfilled, but now, at length, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham's seed towards Canaan was just 430 years (it should seem to a day) from the promise made to Abraham, Gen. xii. 2, I will make of thee a great nation. See how punctual God is to his time; though his promises be not performed quickly, they will be accomplished in their season. 6. Of the memorableness of it: It is a night to be much observed, v. 42. (1.) The providences of that first night were very observable; memorable was the destruction of the Egyptians, and the deliverance of the Israelites by it; God herein made himself taken notice of. (2.) The ordinances of that night, in the annual return of it, were to be carefully observed: This is that night of the Lord, that remarkable night, to be celebrated in all generations. Note, The great things God does for his people are not to be a nine days' wonder, as we say, but the remembrance of them is to be perpetuated throughout all ages, especially the work of our redemption by Christ. This first passover-night was a night of the Lord much to be observed; but the last passover-night, in which Christ was betrayed (and in which the passover, with the rest of the ceremonial institutions, was superseded and abolished), was a night of the Lord much more to be observed, when a yoke heavier than that of Egypt was broken from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance to be celebrated in their generation; this is an eternal redemption to be celebrated in the praises of glorious saints, world without end.
Adam Clarke: Commentary on the Bible - 1831
12:37: From Rameses to Succoth - Rameses appears to have been another name for Goshen, though it is probable that there might have been a chief city or village in that land, where the children of Israel rendezvoused previously to their departure, called Rameses. As the term Succoth signifies booths or tents, it is probable that this place was so named from its being the place of the first encampment of the Israelites.
Six hundred thousand - That is, There was this number of effective men, twenty years old and upwards, who were able to go out to war. But this was not the whole number, and therefore the sacred writer says they were about 600,000; for when the numbers were taken about thirteen months after this they were found to be six hundred and three thousand five hundred and fifty, without reckoning those under twenty years of age, or any of the tribe of Levi; see Num 1:45, Num 1:46. But besides those on foot, or footmen, there were no doubt many old and comparatively infirm persons, who rode on camels, horses, or asses, besides the immense number of women and children, which must have been at least three to one of the others; and the mixed multitude, Exo 12:38, probably of refugees in Egypt, who came to sojourn there, because of the dearth which had obliged them to emigrate from their own countries; and who now, seeing that the hand of Jehovah was against the Egyptians and with the Israelites, availed themselves of the general consternation, and took their leave of Egypt, choosing Israel's God for their portion, and his people for their companions. Such a company moving at once, and emigrating from their own country, the world never before nor since witnessed; no doubt upwards of two millions of souls, besides their flocks and herds, even very much cattle; and what but the mere providence of God could support such a multitude, and in the wilderness, too, where to this day the necessaries of life are not to be found?
Suppose we take them at a rough calculation thus, two millions will be found too small a number.
Effective men, 20 years old and upward 600,000 Two-thirds of whom we may suppose were married, in which case their wives would amount to 400,000 These, on an average, might have 5 children under 20 years of age, an estimate which falls considerably short of the number of children each family must have averaged in order to produce from 75 persons, in A. M. 2298, upwards of 600,000 effective men in A. M. 2494, a period of only 196 years 2,000,000 The Levites, who probably were not included among the effective men 45,000 Their wives 33,000 Their children 165,000 The mixed multitude probably not less than 20,000 ____________________________________________ __________ Total 3,263,000
Besides a multitude of old and infirm persons who would be obliged to ride on camels and asses, etc., and who must, from the proportion that such bear to the young and healthy, amount to many thousands more! Exclude even the Levites and their families, and upwards of three millions will be left.
"In Num 3:39 the male Levites, aged one month and upwards, are reckoned 22,000, perhaps the females did not much exceed this number, say 23,000, and 500 children, under one month, will make 45,500." - Anon.
Had not Moses the fullest proof of his Divine mission, he never could have put himself at the head of such an immense concourse of people, who, without the most especial and effective providence, must all have perished for lack of food. This single circumstance, unconnected with all others, is an ample demonstration of the Divine mission of Moses, and of the authenticity and Divine inspiration of the Pentateuch. To suppose that an impostor, or one pretending only to a Divine call, could have ventured to place himself at the head of such an immense body of people, to lead them through a trackless wilderness, utterly unprovided for such a journey, to a land as yet in the possession of several powerful nations whom they must expel before they could possess the country, would have implied such an extreme of madness and folly as has never been witnessed in an individual, and such a blind credulity in the multitude as is unparalleled in the annals of mankind! The succeeding stupendous events proved that Moses had the authority of God to do what he did; and the people had at least such a general conviction that he had this authority, that they implicitly followed his directions, and received their law from his mouth.
Albert Barnes: Notes on the Bible - 1834
12:37: Rameses - See Exo 1:11 note. Rameses was evidently the place of general rendezvous, well adapted for that purpose as the principal city of Goshen. The Israelites were probably settled in considerable numbers in and about it. Pharaoh with his army and court were at that time near the frontier, and Rameses, where a large garrison was kept, was probably the place where the last interview with Moses occurred. The first part of the journey appears to have followed the course of the ancient canal. The site of Succoth cannot be exactly determined, but it lay about halfway between Rameses and Etham Exo 13:20. The name Succoth (i. e. "tents" or "booths" in Hebrew), may have been given by the Israelites, but the same, or a similar word, occurs in Egyptian in connection with the district.
600, 000 - This includes all the males who could march. The total number of the Israelites should therefore be calculated from the males above twelve or fourteen, and would therefore amount to somewhat more than two millions. This is not an excessive population for Goshen, nor does it exceed a reasonable estimate of the increase of the Israelites, including their numerous dependants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:37: the children: Num 33:3, Num 33:5
Rameses: Exo 1:11; Gen 47:11
six hundred: Exo 38:26; Gen 12:2, Gen 15:5, Gen 46:3; Num 1:46, Num 11:21
Carl Friedrich Keil and Franz Delitzsch
12:37
Departure of the children of Israel out of Egypt. - The starting-point was Ramses, from which they proceeded to Succoth (Ex 12:37), thence to Etham at the end of the desert (Ex 13:20), and from that by a curve to Hachiroth, opposite to the Red Sea, from which point they passed through the sea (Ex 14:2, Ex 14:21.). Now, if we take these words simply as they stand, Israel touched the border of the desert of Arabia by the second day, and on the third day reached the plain of Suez and the Red Sea. But they could not possibly have gone so far, if Ramses stood upon the site of the modern Belbeis. For though the distance from Belbeis to Suez by the direct road past "Rejm el Khail is only a little more than 15 geographical miles, and a caravan with camels could make the journey in two days, this would be quite impossible for a whole nation travelling with wives, children, cattle, and baggage. Such a procession could never have reached Etham, on the border of the desert, on their second day's march, and then on the third day, by a circuitous course "of about a day's march in extent," have arrived at the plain of Suez between Ajiruud and the sea. This is admitted by Kurtz, who therefore follows v. Raumer in making a distinction between a stage and a day's journey, on the ground that מסּע signifies the station or place of encampment, and not a day's journey. But the word neither means station nor place of encampment. It is derived from נסע to tear out (sc., the pegs of the tent), hence to take down the tent; and denotes removal from the place of encampment, and the subsequent march (cf. Num 33:1). Such a march might indeed embrace more than a day's journey; but whenever the Israelites travelled more than a day before pitching their tents, it is expressly mentioned (cf. Num 10:33, and Num 33:8, with Ex 15:22). These passages show very clearly that the stages from Ramses to Succoth, thence to Etham, and then again to Hachiroth, were a day's march each. The only question is, whether they only rested for one night at each of these places. The circumstances under which the Israelites took their departure favour the supposition, that they would get out of the Egyptian territory as quickly as possible, and rest no longer than was absolutely necessary; but the gathering of the whole nation, which was not collected together in one spot, as in a camp, at the time of their departure, and still more the confusion, and interruptions of various kinds, that would inevitably attend the migration of a whole nation, render it probable that they rested longer than one night at each of the places named. This would explain most simply, how Pharaoh was able to overtake them with his army at Hachiroth. But whatever our views on this point may be, so much is certain, that Israel could not have reached the plain of Suez in a three days' march from Belbeis with the circuitous route by Etham, and therefore that their starting-point cannot have been Belbeis, but must have been in the neighbourhood of Heropolis; and there are other things that favour this conclusion. There is, first, the circumstance that Pharaoh sent for Moses the very same night after the slaying of the first-born, and told him to depart. Now the Pentateuch does not mention Pharaoh's place of abode, but according to Ps 78:12 it was Zoan, i.e., Tanis, on the eastern bank of the Tanitic arm of the Nile. Abu Keishib (or Heroopolis) is only half as far from Tanis as Belbeis, and the possibility of Moses appearing before the king and returning to his own people between midnight and the morning is perfectly conceivable, on the supposition that Moses was not in Heroopolis itself, but was staying in a more northerly place, with the expectation that Pharaoh would send a message to him, or send for him, after the final blow. Again, Abu Keishib was on the way to Gaza; so that the Israelites might take the road towards the country of the Philistines, and then, as this was not the road they were to take, turn round at God's command by the road to the desert (Ex 13:17-18). Lastly, Etham could be reached in two days from the starting-point named.
(Note: The different views as to the march of the Israelites from Raemses to their passage through the sea, are to be found in the Studien und Kritiken, 1850, pp. 328ff., and in Kurtz, ii. pp. 361ff.)
On the situation of Succoth and Etham, see Ex 13:20.
The Israelites departed, "about 600,000 on foot that were men." רגלי (as in Num 11:21, the infantry of an army) is added, because they went out as an army (Ex 12:41), and none are numbered but those who could bear arms, from 20 years old and upwards; and הגּברים because of מטּף לבד, "beside the little ones," which follows. טף is used here in its broader sense, as in Gen 47:12; Num 32:16, Num 32:24, and applies to the entire family, including the wife and children, who did not travel on foot, but on beasts of burden and in carriages (Gen 31:17). The number given is an approximative one. The numbering at Sinai gave 603,550 males of 20 years old and upwards (Num 1:46), and 22,000 male Levites of a month old and upwards (Num 3:39). Now if we add the wives and children, the total number of the people may have been about two million souls. The multiplication of the seventy souls, who went down with Jacob to Egypt, into this vast multitude, is not so disproportionate to the 430 years of their sojourn there, as to render it at all necessary to assume that the numbers given included not only the descendants of the seventy souls who went down with Jacob, but also those of "several thousand man-servants and maid-servants" who accompanied them. For, apart from the fact, that we are not warranted in concluding, that because Abraham had 318 fighting servants, the twelve sons of Jacob had several thousand, and took them with them into Egypt; even if the servants had been received into the religious fellowship of Israel by circumcision, they cannot have reckoned among the 600,000 who went out, for the simple reason that they are not included in the seventy souls who went down to Egypt; and in Ex 1:5 the number of those who came out is placed in unmistakeable connection with the number of those who went in. If we deduct from the 70 souls the patriarch Jacob, his 12 sons, Dinah, Asher's daughter Zerah, the three sons of Levi, the four grandsons of Judah and Benjamin, and those grandsons of Jacob who probably died without leaving any male posterity, since their descendants are not mentioned among the families of Israel, there remain 41 grandsons of Jacob who founded families, in addition to the Levites. Now, if we follow 1Chron 7:20., where ten or eleven generations are mentioned between Ephraim and Joshua, and reckon 40 years as a generation, the tenth generation of the 41 grandsons of Jacob would be born about the year 400 of the sojourn in Egypt, and therefore be over 20 years of age at the time of the exodus. Let us assume, that on an average there were three sons and three daughters to every married couple in the first six of these generations, two sons and two daughters in the last four, and we shall find, that in the tenth generation there would be 478,224 sons about the 400th year of the sojourn in Egypt, who would therefore be above 20 years of age at the time of the exodus, whilst 125,326 men of the ninth generation would be still living, so that there would be 478,224 + 125,326, or 603,550 men coming out of Egypt, who were more than 20 years old. But though our calculation is based upon no more than the ordinary number of births, a special blessing from God is to be discerned not only in this fruitfulness, which we suppose to have been uninterrupted, but still more in the fact, that the presumed number of children continued alive, and begot the same number of children themselves; and the divine grace was peculiarly manifest in the fact, that neither pestilence nor other evils, nor even the measures adopted by the Pharaohs for the suppression of Israel, could diminish their numbers or restrain their increase. If the question be asked, how the land of Goshen could sustain so large a number, especially as the Israelites were not the only inhabitants, but lived along with Egyptians there, it is a sufficient reply, that according to both ancient and modern testimony (cf. Robinson, Pal. i. p. 78), this is the most fertile province in all Egypt, and that we are not so well acquainted with the extent of the territory inhabited by the Israelites, as to be able to estimate the amount of its produce.
Ex 12:38-39
In typical fulfilment of the promise in Gen 12:3, and no doubt induced by the signs and wonders of the Lord in Egypt to seek their good among the Israelites, a great crowd of mixed people (רב ערב) attached themselves to them, whom Israel could not shake off, although they afterwards became a snare to them (Num 11:4). ערב: lit., a mixture, ἐπίμικτος sc., λαός (lxx), a swarm of foreigners; called אספסף in Num 11:4, a medley, or crowd of people of different nations. According to Deut 29:10, they seem to have occupied a very low position among the Israelites, and to have furnished the nation of God with hewers of wood and drawers of water. - On Ex 12:29, see Ex 12:34.
Ex 12:40-41
The sojourn of the Israelites in Egypt had lasted 430 years. This number is not critically doubtful, nor are the 430 years to be reduced to 215 by an arbitrary interpolation, such as we find in the lxx, ἡ δὲ κατοίκησις τῶν υἱῶν Ἰσραήλ ἥν κατῷκησαν (Cod. Alex. αὐτοὶ καὶ οί πατέρες αὐτῶν) ἐν γῇ Αἰγύπτῳ καὶ ἐν γῇ Χαναάν, κ.τ.λ. This chronological statement, the genuineness of which is placed beyond all doubt by Onkelos, the Syriac, Vulgate, and other versions, is not only in harmony with the prediction in Gen 15:13, where the round number 400 is employed in prophetic style, but may be reconciled with the different genealogical lists, if we only bear in mind that the genealogies do not always contain a complete enumeration of all the separate links, but very frequently intermediate links of little historical importance are omitted, as we have already seen in the genealogy of Moses and Aaron (Ex 6:18-20). For example, the fact that there were more than the four generations mentioned in Ex 6:16. between Levi and Moses, is placed beyond all doubt, not only by what has been adduced at Ex 6:18-20, but by a comparison with other genealogies also. Thus, in Num 26:29., Ex 27:1; Josh 17:3, we find six generations from Joseph to Zelophehad; in Ruth 4:18., 1Chron 2:5-6, there are also six from Judah to Nahshon, the tribe prince in the time of Moses; in 1Chron 2:18 there are seven from Judah to Bezaleel, the builder of the tabernacle; and in 1Chron 7:20., nine or ten are given from Joseph to Joshua. This last genealogy shows most clearly the impossibility of the view founded upon the Alexandrian version, that the sojourn of the Israelites in Egypt lasted only 215 years; for ten generations, reckoned at 40 years each, harmonize very well with 430 years, but certainly not with 215.
(Note: The Alexandrian translators have arbitrarily altered the text to suit the genealogy of Moses in Ex 6:16., just as in the genealogies of the patriarchs in Gen 5 and 11. The view held by the Seventy became traditional in the synagogue, and the Apostle Paul followed it in Gal 3:17, where he reckoned the interval between the promise to Abraham and the giving of the law as 430 years, the question of chronological exactness having no bearing upon his subject at the time.)
The statement in Ex 12:41, "the self-same day," is not to be understood as relating to the first day after the lapse of the 430 years, as though the writer supposed that it was on the 14th Abib that Jacob entered Egypt 430 years before, but points back to the day of the exodus, mentioned in Ex 12:14, as compared with Ex 12:11., i.e., the 15th Abib (cf. Ex 12:51 and Ex 13:4). On "the hosts of Jehovah," see Ex 7:4.
Ex 12:42
This day therefore was שׁמּרים ליל, "a preservation-night of the Lord, to bring them out of the land of Egypt." The apax legomenon שׁמּרים does not mean "celebration, from שׁמר to observe, to honour" (Knobel), but "preservation," from שׁמר to keep, to preserve; and ליהוה is the same as in Ex 12:27. "This same night is (consecrated) to the Lord as a preservation for all children of Israel in their families." Because Jehovah had preserved the children of Israel that night from the destroyer, it was to be holy to them, i.e., to be kept by them in all future ages to the glory of the Lord, as a preservation.
Geneva 1599
12:37 And the children of Israel journeyed from (q) Rameses to Succoth, about six hundred thousand on foot [that were] men, beside children.
(q) Which was a city in Goshen; (Gen 47:11).
John Gill
12:37 And the children of Israel journeyed from Rameses to Succoth,.... Rameses was a place in Goshen, or rather the land of Goshen, from whence the country was so called; See Gill on Gen 47:11. The Targum of Jonathan takes it to be Pelusium, or Sin, now called Tinah, formerly the strength of Egypt, and which lay at the entrance of it, and says it was one hundred and thirty miles to Succoth; and Jarchi says one hundred and twenty. But the distance between these two places was not so great; for Succoth from Rameses it is computed was eight miles (f) only. The latter place is so called by anticipation; for it was now a desert, as Josephus (g) says, which he calls Latopolis, but had its name Succoth from the children of Israel pitching their tents there; for the word signifies tents or tabernacles. The number of the children of Israel when they came out of Egypt
were about six hundred thousand on foot, that were men, besides children; and which is confirmed by the account that Chaeremon (h) the Heathen gives, who makes the number of those drove out of Egypt, as he calls them, 250,000; and says that when they came to Pelusium, they found there 380,000 left there by Amenophis; which makes in all 630,000. And so Philo the Jew says (i), they were above 600,000, besides old men, children, and women, that could not easily be numbered; and the word "about" will admit of it, since it may be used not to diminish, but to increase the number; and it is certain that in the second year after they were come out of Egypt, their number was 600,550 without the Levites, who were not numbered; and they that were numbered were such as were twenty years old and upward, and able to go forth to war, Num 1:9 and such were those here, as Jarchi observes; so that if there were 600,000 men of twenty years old and upwards, able to bear arms, besides women, children, and old men, it may well be thought that in all there were no less than near two millions and a half; for, according to the ordinary proportion allowed in other nations of four to one between the number of the whole people in a nation, and those men fit to bear arms, that the number of the Israelites alone, of all ages and sexes which went out of Egypt along with Moses, will amount to 2,400,000 souls (j); which was a prodigious increase of seventy persons in little more than two hundred years, and a most marvellous thing it was, that in so large a number of persons there was not one feeble among them, Ps 105:37.
(f) See Bunting's Travels, p. 81. (g) Ut supra, (antiqu. l. 2.) c. 15. sect. 1. (h) Apud Joseph. contr. Apion, l. 1. sect. 32. (i) De Vita Mosis, l. 1. p. 625. (j) Bp. of Clogher's Chronology of the Hebrew Bible, p. 271. See Judah Leon's Relation of Memorable Things, &c. p. 2.
John Wesley
12:37 About six hundred thousand men - The word means strong and able men fit for wars, beside women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years.
Robert Jamieson, A. R. Fausset and David Brown
12:37 The children of Israel journeyed from Rameses--now generally identified with the ancient Heroopolis, and fixed at the modern Abu-Keisheid. This position agrees with the statement that the scene of the miraculous judgments against Pharaoh was "in the field of Zoan" [Ps 78:12, Ps 78:43]. And it is probable that, in expectation of their departure, which the king on one pretext or another delayed, the Israelites had been assembled there as a general rendezvous. In journeying from Rameses to Palestine, there was a choice of two routes--the one along the shores of the Mediterranean to El-Arish, the other more circuitous round the head of the Red Sea and the desert of Sinai. The latter Moses was directed to take (Ex 13:17).
to Succoth--that is, booths, probably nothing more than a place of temporary encampment. The Hebrew word signifies a covering or shelter formed by the boughs of trees; and hence, in memory of this lodgment, the Israelites kept the feast of tabernacles yearly in this manner.
six hundred thousand . . . men--It appears from Num 1:3 that the enumeration is of men above twenty years of age. Assuming, what is now ascertained by statistical tables, that the number of males above that age is as nearly as possible the half of the total number of males, the whole male population of Israel, on this computation, would amount to 1,200,000; and adding an equal number for women and children, the aggregate number of Israelites who left Egypt would be 2,400,000.
12:3812:38: Եւ խառնիճաղանճ բազում ե՛լ ընդ նոսա. եւ արջառ եւ ոչխար եւ անասուն բազում յոյժ։
38 Նրանց հետ ճանապարհ ընկաւ մի խառնիճաղանջ բազմութիւն, մեծ քանակութեամբ արջառ, ոչխար ու այլ անասուն:
38 Անոնց հետ խառն բազմութիւն ալ ելաւ։ Ոչխարները ու արջառները խիստ շատ էին։
Եւ խառնիճաղանճ բազում ել ընդ նոսա, եւ արջառ եւ ոչխար եւ անասուն բազում յոյժ:

12:38: Եւ խառնիճաղանճ բազում ե՛լ ընդ նոսա. եւ արջառ եւ ոչխար եւ անասուն բազում յոյժ։
38 Նրանց հետ ճանապարհ ընկաւ մի խառնիճաղանջ բազմութիւն, մեծ քանակութեամբ արջառ, ոչխար ու այլ անասուն:
38 Անոնց հետ խառն բազմութիւն ալ ելաւ։ Ոչխարները ու արջառները խիստ շատ էին։
zohrab-1805▾ eastern-1994▾ western am▾
12:3838: и множество разноплеменных людей вышли с ними, и мелкий и крупный скот, стадо весьма большое.
12:38 καὶ και and; even ἐπίμικτος επιμικτος much; many συνανέβη συναναβαινω step up with; go up with / together αὐτοῖς αυτος he; him καὶ και and; even πρόβατα προβατον sheep καὶ και and; even βόες βους ox καὶ και and; even κτήνη κτηνος livestock; animal πολλὰ πολυς much; many σφόδρα σφοδρα vehemently; tremendously
12:38 וְ wᵊ וְ and גַם־ ḡam- גַּם even עֵ֥רֶב ʕˌērev עֵרֶב mixture רַ֖ב rˌav רַב much עָלָ֣ה ʕālˈā עלה ascend אִתָּ֑ם ʔittˈām אֵת together with וְ wᵊ וְ and צֹ֣אן ṣˈōn צֹאן cattle וּ û וְ and בָקָ֔ר vāqˈār בָּקָר cattle מִקְנֶ֖ה miqnˌeh מִקְנֶה purchase כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:38. sed et vulgus promiscuum innumerabile ascendit cum eis oves et armenta et animantia diversi generis multa nimisAnd a mixed multitude, without number, went up also with them, sheep and herds, and beasts of divers kinds, exceeding many.
38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
And a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle:

38: и множество разноплеменных людей вышли с ними, и мелкий и крупный скот, стадо весьма большое.
12:38
καὶ και and; even
ἐπίμικτος επιμικτος much; many
συνανέβη συναναβαινω step up with; go up with / together
αὐτοῖς αυτος he; him
καὶ και and; even
πρόβατα προβατον sheep
καὶ και and; even
βόες βους ox
καὶ και and; even
κτήνη κτηνος livestock; animal
πολλὰ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
12:38
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
עֵ֥רֶב ʕˌērev עֵרֶב mixture
רַ֖ב rˌav רַב much
עָלָ֣ה ʕālˈā עלה ascend
אִתָּ֑ם ʔittˈām אֵת together with
וְ wᵊ וְ and
צֹ֣אן ṣˈōn צֹאן cattle
וּ û וְ and
בָקָ֔ר vāqˈār בָּקָר cattle
מִקְנֶ֖ה miqnˌeh מִקְנֶה purchase
כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:38. sed et vulgus promiscuum innumerabile ascendit cum eis oves et armenta et animantia diversi generis multa nimis
And a mixed multitude, without number, went up also with them, sheep and herds, and beasts of divers kinds, exceeding many.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: О существовании среди вышедших из Египта евреев иноплеменников упоминают и другие места Пятокнижия: Чис 11:4; Втор 29:11. Судя по Лев 24:10, к ним принадлежали египтяне, с которыми евреи вступали в родственные отношения. К иноплеменникам относят также «богобоязненных» египтян (9:20) и, наконец, родственных евреям семитов, которые, по мнению ученых, издавна жили на восточной границе Египта.
Albert Barnes: Notes on the Bible - 1834
12:38: A mixed multitude - Probably remains of the old Semitic population, whether first brought into the district by the Hyksos or not is uncertain. As natural objects of suspicion and dislike to the Egyptians who had lately become masters of the country, they would be anxious to escape, the more especially after the calamities which preceded the Exodus.
Very much cattle - This is an important fact, both as showing that the oppression of the Israelites had not extended to confiscation of their property, and as bearing upon the question of their maintenance in the Wilderness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:38: And a mixed multitude: Heb. a great mixture, Num 11:4; Zac 8:23
Geneva 1599
12:38 And (r) a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle.
(r) Which were strangers, and not born from the Israelites.
John Gill
12:38 And a mixed multitude went up also with them,.... Some of these were Egyptians, and some of other nations that had resided in Egypt, and who, on various accounts, might choose to go along with the children of Israel; some through intermarriages with them, being loath to part with their relations, see Lev 20:10, others on account of religion, being proselytes of righteousness, and others through worldly interest, the land of Egypt being by the plagues a most desolate place; and such wonders being wrought for the children of Israel, they saw they were a people that were the favourites of heaven, and judged it safest and best and most for their interest to keep with them; the Targum of Jonathan computes the number of those to be two hundred and forty myriads:
and flocks and herds, even very much cattle; the greatest part of which must be supposed to belong to the children of Israel, whose cattle were not destroyed when those of the Egyptians were; and the rest might be the cattle of such who feared and regarded the word of God, and took their cattle into their houses at the time of the plague of hail, whereby they were preserved; and which might be an inducement to them to take their herds and their flocks, and go along with the children of Israel, see Ex 9:20.
John Wesley
12:38 And a mixed multitude went up with them - Some perhaps willing to leave their country, because it was laid waste by the plagues. But probably the greatest part was but a rude unthinking mob, that followed they knew not why: It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. And flocks and herds, even very much cattle - This is taken notice of, because it was long ere Pharaoh would give them leave to remove their effects, which were chiefly cattle.
Robert Jamieson, A. R. Fausset and David Brown
12:38 a mixed multitude went with them--literally, "a great rabble" (see also Num 11:4; Deut 29:11); slaves, persons in the lowest grades of society, partly natives and partly foreigners, bound close to them as companions in misery, and gladly availing themselves of the opportunity to escape in the crowd. (Compare Zech 8:23).
12:3912:39: Եւ եփեցին զհայսն զոր հանին յԵգիպտոսէ, նկա՛նս բաղարջս, քանզի ո՛չ խմորեցաւ. զի հանին զնոսա Եգիպտացիքն՝ եւ ո՛չ կարէին մնալ, եւ ո՛չ պաշար արարին իւրեանց ճանապարհին[599]։ [599] Ոմանք. Եւ ո՛չ կամէին մնալ, եւ։
39 Նրանք Եգիպտոսից բերած ու դեռ չհասած խմորով բաղարջ հաց եփեցին, որովհետեւ այն դեռ չէր խմորուել, քանի որ եգիպտացիները երկրից հանել էին իրենց, եւ իրենք չէին կարողացել սպասել ու իրենց ճանապարհի պաշար չէին արել:
39 Եգիպտոսէն իրենց հանած զանգուածէն անխմոր շօթեր եփեցին, վասն զի խմորեալ չէր. քանզի Եգիպտոսէն վռնտուեցան ու չէին կրնար տնտնալ։ Իրենց պաշար ալ չէին պատրաստած։
Եւ եփեցին զհայսն զոր հանին յԵգիպտոսէ` նկանս բաղարջս, քանզի ոչ խմորեցաւ. զի հանին զնոսա Եգիպտացիքն, եւ ոչ կարէին մնալ. եւ ոչ պաշար արարին իւրեանց ճանապարհին:

12:39: Եւ եփեցին զհայսն զոր հանին յԵգիպտոսէ, նկա՛նս բաղարջս, քանզի ո՛չ խմորեցաւ. զի հանին զնոսա Եգիպտացիքն՝ եւ ո՛չ կարէին մնալ, եւ ո՛չ պաշար արարին իւրեանց ճանապարհին[599]։
[599] Ոմանք. Եւ ո՛չ կամէին մնալ, եւ։
39 Նրանք Եգիպտոսից բերած ու դեռ չհասած խմորով բաղարջ հաց եփեցին, որովհետեւ այն դեռ չէր խմորուել, քանի որ եգիպտացիները երկրից հանել էին իրենց, եւ իրենք չէին կարողացել սպասել ու իրենց ճանապարհի պաշար չէին արել:
39 Եգիպտոսէն իրենց հանած զանգուածէն անխմոր շօթեր եփեցին, վասն զի խմորեալ չէր. քանզի Եգիպտոսէն վռնտուեցան ու չէին կրնար տնտնալ։ Իրենց պաշար ալ չէին պատրաստած։
zohrab-1805▾ eastern-1994▾ western am▾
12:3939: И испекли они из теста, которое вынесли из Египта, пресные лепешки, ибо оно еще не вскисло, потому что они выгнаны были из Египта и не могли медлить, и даже пищи не приготовили себе на дорогу.
12:39 καὶ και and; even ἔπεψαν πεσσω the σταῖς σταις who; what ἐξήνεγκαν εκφερω bring out / forth; carry out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐγκρυφίας εγκρυφιας unleavened; Feast of Unleavened Bread οὐ ου not γὰρ γαρ for ἐζυμώθη ζυμοω leaven ἐξέβαλον εκβαλλω expel; cast out γὰρ γαρ for αὐτοὺς αυτος he; him οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian καὶ και and; even οὐκ ου not ἠδυνήθησαν δυναμαι able; can ἐπιμεῖναι επιμενω continue; stay on οὐδὲ ουδε not even; neither ἐπισιτισμὸν επισιτισμος provisions ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own εἰς εις into; for τὴν ο the ὁδόν οδος way; journey
12:39 וַ wa וְ and יֹּאפ֨וּ yyōfˌû אפה bake אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּצֵ֜ק bbāṣˈēq בָּצֵק dough אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹוצִ֧יאוּ hôṣˈîʔû יצא go out מִ mi מִן from מִּצְרַ֛יִם mmiṣrˈayim מִצְרַיִם Egypt עֻגֹ֥ת ʕuḡˌōṯ עֻגָה cake מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah כִּ֣י kˈî כִּי that לֹ֣א lˈō לֹא not חָמֵ֑ץ ḥāmˈēṣ חמץ be leavened כִּֽי־ kˈî- כִּי that גֹרְשׁ֣וּ ḡōrᵊšˈû גרשׁ drive out מִ mi מִן from מִּצְרַ֗יִם mmiṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and לֹ֤א lˈō לֹא not יָֽכְלוּ֙ yˈāḵᵊlû יכל be able לְ lᵊ לְ to הִתְמַהְמֵ֔הַּ hiṯmahmˈēₐh מָהַהּ tarry וְ wᵊ וְ and גַם־ ḡam- גַּם even צֵדָ֖ה ṣēḏˌā צֵידָה provision לֹא־ lō- לֹא not עָשׂ֥וּ ʕāśˌû עשׂה make לָהֶֽם׃ lāhˈem לְ to
12:39. coxeruntque farinam quam dudum conspersam de Aegypto tulerant et fecerunt subcinericios panes azymos neque enim poterant fermentari cogentibus exire Aegyptiis et nullam facere sinentibus moram nec pulmenti quicquam occurrerant praeparareAnd 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.
39. And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.
And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual:

39: И испекли они из теста, которое вынесли из Египта, пресные лепешки, ибо оно еще не вскисло, потому что они выгнаны были из Египта и не могли медлить, и даже пищи не приготовили себе на дорогу.
12:39
καὶ και and; even
ἔπεψαν πεσσω the
σταῖς σταις who; what
ἐξήνεγκαν εκφερω bring out / forth; carry out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐγκρυφίας εγκρυφιας unleavened; Feast of Unleavened Bread
οὐ ου not
γὰρ γαρ for
ἐζυμώθη ζυμοω leaven
ἐξέβαλον εκβαλλω expel; cast out
γὰρ γαρ for
αὐτοὺς αυτος he; him
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
καὶ και and; even
οὐκ ου not
ἠδυνήθησαν δυναμαι able; can
ἐπιμεῖναι επιμενω continue; stay on
οὐδὲ ουδε not even; neither
ἐπισιτισμὸν επισιτισμος provisions
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
εἰς εις into; for
τὴν ο the
ὁδόν οδος way; journey
12:39
וַ wa וְ and
יֹּאפ֨וּ yyōfˌû אפה bake
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּצֵ֜ק bbāṣˈēq בָּצֵק dough
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֹוצִ֧יאוּ hôṣˈîʔû יצא go out
מִ mi מִן from
מִּצְרַ֛יִם mmiṣrˈayim מִצְרַיִם Egypt
עֻגֹ֥ת ʕuḡˌōṯ עֻגָה cake
מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah
כִּ֣י kˈî כִּי that
לֹ֣א lˈō לֹא not
חָמֵ֑ץ ḥāmˈēṣ חמץ be leavened
כִּֽי־ kˈî- כִּי that
גֹרְשׁ֣וּ ḡōrᵊšˈû גרשׁ drive out
מִ mi מִן from
מִּצְרַ֗יִם mmiṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יָֽכְלוּ֙ yˈāḵᵊlû יכל be able
לְ lᵊ לְ to
הִתְמַהְמֵ֔הַּ hiṯmahmˈēₐh מָהַהּ tarry
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
צֵדָ֖ה ṣēḏˌā צֵידָה provision
לֹא־ lō- לֹא not
עָשׂ֥וּ ʕāśˌû עשׂה make
לָהֶֽם׃ lāhˈem לְ to
12:39. coxeruntque farinam quam dudum conspersam de Aegypto tulerant et fecerunt subcinericios panes azymos neque enim poterant fermentari cogentibus exire Aegyptiis et nullam facere sinentibus moram nec pulmenti quicquam occurrerant praeparare
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-41: Продолжительность пребывания евреев в Египте определяется в 430: лет: «времени же, в которое сыны Израилевы обитали в Египте, было 430: лет». В тексте же LXX в это число включены и годы обитания патриархов народа еврейского в земле Ханаанской: и обитания сынов Израилевых, сколько они и отцы их обитали в Египте и в земле Ханаанской, было 430: лет. И так как Авраам, переселившись в Ханаан 75: лет (Быт 12:4), через 25: лет пребывания в нем родил Исаака (Быт 17:1, 21), Исаак 60-ти лет от роду родил Исава и Иакова (Быт 25:26), а Иаков переселился 130: лет (Быт 47:9), то, складывая 25, 60: и 130: получаем 215, т. е. 215: лет жизни, по греческому тексту, патриархи в земле Ханаанской, и 215: лет пребывали их потомки в Египте. В зависимости от разногласия текстов и последующая литература не отличается единством взгляда на продолжительность жизни евреев в Египте. Иосиф Флавий, Юлий Африкан, Евсевий Кесарийский, из русских митр. Филарет следуют счислению LXX; Феофил же Антиохийский, равно и Климент Александрийский — счислению евреев.

Описание жизни патриархов бытописатель закончил в книге Бытия. Вся книга Исход, в частности, предшествующие данному месту главы, имеют дело с переселившимся в Египет Израилем. По ходу речи естественно ожидать, что бытописатель и при хронологических исчислениях будет иметь в виду только египетскую жизнь евреев. А что имеет в виду ее, то это видно из следующего. Подлежащий хронологическому определению период называется у него словом «мошав» (отглагольное имя существительное от глагола «иасав» — сидеть), т. е. представляется временем оседлой, а не кочевой жизни еврейского народа, каковой может быть названа только жизнь в Египте, но ни в каком случае не в Ханаане, где патриархи вели жизнь странническую (Быт 47:9). В пользу еврейского счисления говорит далее Быт 15:13: «знай, что потомки твои будут пришельцами в земле не своей, и поработят их и будут угнетать их 400: лет».

Под землей, в которой потомки Авраама будут пришельцами 400: лет, ни в каком случае нельзя разуметь Ханаан. Согласно обетованиям (Быт 12:7; 13:17; 15:18; 17:8; 18:13) он был отдан патриархам и их потомкам, являлся для них землею «своею», а потому и не мог быть назван «чужою», «не своею». Но если под землею «не своею» нельзя разуметь Ханаан, то и в число 400: лет пребывания в ней невозможно включать годы странствования патриархов в Палестине. Свидетельствуя против всего греческого счисления, приведенное место говорит, в частности, и против разделения периода в 430: лет на две части, считая в каждой по 215: лет. По ст. 13, пришельцами будут потомки Авраама; следовательно, из 215: лет жизни патриархов в Ханаане приходится исключить 25: лет странствования самого Авраама (см. выше), и первая часть всего периода будет равняться 190: а не 215: годам. Не противоречит еврейскому счислению происшедшая в Египте смена лишь четырех поколений (Левий, Кааф, Амрам и Моисей) и свидетельство Апостола Павла (Гал 3:16–17). Как видно выше (см. объяснение 14–25: ст. 6: гл.), между Каафом и Моисеем сменилось более четырех поколений, Амрам, отец Моисея, не сын Каафа, а позднейший потомок Левия. Что же касается свидетельства Апостола Павла, то прежде всего, не видно с какого момента он начинает счисление 430: лет. С другой стороны, выражение «говорю по рассуждению человеческому», дает понять, что Апостол Павел следует общераспространенному при нем счислению.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:39: thrust: Exo 12:33, Exo 6:1, Exo 11:1
John Gill
12:39 And they baked unleavened cakes,.... While they were at Succoth; but since that was a desert place, where could they get ovens to bake them in? they might lay them upon coals, and by frequent turning them bake them, or under hot ashes, under a pan covered with hot embers and coals, on an hearth, in which way cakes and other things are now baked with us in many places: of the quick way of dressing cakes in the eastern countries; see Gill on Gen 18:6 and some render the word, "cakes under ashes" (k) which were made
of the dough which they brought forth out of Egypt; for it was not leavened; of the manner of their bringing it; see Gill on Ex 12:34, and the reason why it was not leavened follows:
because they were thrust out of Egypt, and could not tarry: to leaven their dough, in such haste did they go out from thence. When they are said to be "thrust out", it is not to be understood of force and compulsion used, or of any indecent and ill behaviour towards them; but of earnest entreaties and urgent persuasions to depart; though this no doubt gave rise to the stories told by Justin (l), Tacitus (m), and others, that they were drove and cast out of Egypt by force, because they were a filthy diseased people, infected with the scab, itch, and leprosy; whereas there was not a sick, unsound, infirm, and feeble person among them, as before observed:
neither had they prepared for themselves any victual; they had their flocks and their herds, out of which they could take for their use, and they had dough, though unleavened and unbaked; but they had nothing ready dressed; what remained of the passover lamb they were obliged to burn; they had nothing which was got by hunting or fishing, as the word (n) used signifies; neither venison nor fish, of the latter of which there was great plenty in Egypt.
(k) "subcineritios panes", V. L. "subcineritia", Samar, Sept. so Munster. (l) E Trogo, l. 36. c. 2. (m) Hist. l. 5. c. 3. Manetho apud Joseph. contr. Apion, l. 1. c. 15. & Chaeremon apud ib. c. 32. & Lysimachus apud ib. c. 34. (n) "vox autem proprie significat aliquid venando captum", Piscator.
John Wesley
12:39 Thrust out - By importunate entreaties.
12:4012:40: Եւ բնակութիւն որդւոցն Իսրայէլի զոր բնակեցին յերկրին Եգիպտացւոց եւ յերկրին Քանանացւոց, ինքեանք եւ հարք իւրեանց. ամք չորեք հարիւր եւ երեսուն։ Եւ եղեւ յետ չորեքհարիւր եւ երեսուն ամի,
40 Իսրայէլացիներն իրենք ու իրենց հայրերը Եգիպտացիների երկրում եւ Քանանացիների երկրում[22] ապրեցին չորս հարիւր երեսուն տարի: Երբ չորս հարիւր երեսուն տարին վերջացաւ, նոյն օրն իսկ [22] 22. Եբրայերէնում չկայ եւ Քանանացիների երկրում:
40 Եգիպտոսի մէջ Իսրայէլի որդիներուն բնակած ժամանակը չորս հարիւր երեսուն տարի էր։
Եւ բնակութիւն որդւոցն Իսրայելի զոր բնակեցին յերկրին Եգիպտացւոց [166]եւ յերկրին Քանանացւոց` ինքեանք եւ հարք իւրեանց``, ամք չորեք հարեւր եւ երեսուն:

12:40: Եւ բնակութիւն որդւոցն Իսրայէլի զոր բնակեցին յերկրին Եգիպտացւոց եւ յերկրին Քանանացւոց, ինքեանք եւ հարք իւրեանց. ամք չորեք հարիւր եւ երեսուն։ Եւ եղեւ յետ չորեքհարիւր եւ երեսուն ամի,
40 Իսրայէլացիներն իրենք ու իրենց հայրերը Եգիպտացիների երկրում եւ Քանանացիների երկրում[22] ապրեցին չորս հարիւր երեսուն տարի: Երբ չորս հարիւր երեսուն տարին վերջացաւ, նոյն օրն իսկ
[22] 22. Եբրայերէնում չկայ եւ Քանանացիների երկրում:
40 Եգիպտոսի մէջ Իսրայէլի որդիներուն բնակած ժամանակը չորս հարիւր երեսուն տարի էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:4040: Времени же, в которое сыны Израилевы обитали в Египте, было четыреста тридцать лет.
12:40 ἡ ο the δὲ δε though; while κατοίκησις κατοικησις settlement; settling τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἣν ος who; what κατῴκησαν κατοικεω settle ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan ἔτη ετος year τετρακόσια τετρακοσιοι four hundred τριάκοντα τριακοντα thirty
12:40 וּ û וְ and מֹושַׁב֙ môšˌav מֹושָׁב seat בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָשְׁב֖וּ yāšᵊvˌû ישׁב sit בְּ bᵊ בְּ in מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֔ה šānˈā שָׁנָה year וְ wᵊ וְ and אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָֽה׃ šānˈā שָׁנָה year
12:40. habitatio autem filiorum Israhel qua manserant in Aegypto fuit quadringentorum triginta annorumAnd the abode of the children of Israel that they made in Egypt, was four hundred and thirty years.
40. Now the sojourning of the children of Israel, which they sojourned in Egypt, was four hundred and thirty years.
Now the sojourning of the children of Israel, who dwelt in Egypt, [was] four hundred and thirty years:

40: Времени же, в которое сыны Израилевы обитали в Египте, было четыреста тридцать лет.
12:40
ο the
δὲ δε though; while
κατοίκησις κατοικησις settlement; settling
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἣν ος who; what
κατῴκησαν κατοικεω settle
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
ἔτη ετος year
τετρακόσια τετρακοσιοι four hundred
τριάκοντα τριακοντα thirty
12:40
וּ û וְ and
מֹושַׁב֙ môšˌav מֹושָׁב seat
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָשְׁב֖וּ yāšᵊvˌû ישׁב sit
בְּ bᵊ בְּ in
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֔ה šānˈā שָׁנָה year
וְ wᵊ וְ and
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָֽה׃ šānˈā שָׁנָה year
12:40. habitatio autem filiorum Israhel qua manserant in Aegypto fuit quadringentorum triginta annorum
And the abode of the children of Israel that they made in Egypt, was four hundred and thirty years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:40: Now the sojourning of the children of Israel, etc. - The statement in this verse is allowed on all hands to be extremely difficult, and therefore the passage stands in especial need of illustration. "That the descendants of Israel did not dwell 430 years in Egypt," says Dr. Kennicott, "may be easily proved, and has often been demonstrated. Some therefore imagine that by Egypt here both it and Canaan are to be understood. But this greater latitude of place will not solve the difficulty, since the Israelites, including Israel their father, did not sojourn 430 years in both countries previous to their departure from Egypt. Others, sensible of the still remaining deficiency, would not only have Egypt in the text to signify it and Canaan, but by a figure more comprehensive would have the children of Israel to mean Israel's children, and Israel their father, and Isaac the father of Israel, and part of the life of Abraham, the father of Isaac.
"Thus indeed," says Dr. Kennicott, "we arrive at the exact sum, and by this method of reckoning we might arrive at any thing but truth, which we may presume was never thus conveyed by an inspired writer." But can the difficulty be removed without having recourse to such absurd shifts? Certainly it can. The Samaritan Pentateuch, in all its manuscripts and printed copies, reads the place thus: -
Umoshab beney Yishrael veabotham asher yashebu baarets Cenaan, ubaarets mitsraim sheloshim shanah vearba meoth shanah.
"Now the sojourning of the children of Israel, and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt, was 430 years." This same sum is given by St. Paul, Gal 3:17, who reckons from the promise made to Abraham, when God commanded him to go to Canaan, to the giving of the law, which soon followed the departure from Egypt; and this chronology of the apostle is concordant with the Samaritan Pentateuch, which, by preserving the two passages, they and their fathers, and in the land of Canaan, which are lost out of the present copies of the Hebrew text, has rescued this passage from all obscurity and contradiction. It may be necessary to observe that the Alexandrian copy of the Septuagint has the same reading as that in the Samaritan. The Samaritan Pentateuch is allowed by many learned men to exhibit the most correct copy of the five books of Moses; and the Alexandrian copy of the Septuagint must also be allowed to be one of the most authentic as well as most ancient copies of this version which we possess. As to St. Paul, no man will dispute the authenticity of his statement; and thus in the mouth of these three most respectable witnesses the whole account is indubitably established. That these three witnesses have the truth, the chronology itself proves: for from Abraham's entry into Canaan to the birth of Isaac was 25 years, Gen 12:4; 17:1-21; Isaac was 60 years old at the birth of Jacob, Gen 25:26; and Jacob was 130 at his going down into Egypt, Gen 47:9; which three sums make 215 years. And then Jacob and his children having continued in Egypt 215 years more, the whole sum of 430 years is regularly completed. See Kennicott's Dissertation on the Hebrew Text.
Albert Barnes: Notes on the Bible - 1834
12:40: Who dwelt - Read, which they sojourned. The obvious intention of Moses is to state the duration of the sojourn in Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:40: The Samaritan Pentateuch reads, "Now the sojourning of the children of Israel, and of their fathers in the land of Canaan and in the land of Egypt, was 430 years." The Alexandrine copy of the LXX has the same reading; and the same statement is made by the apostle Paul, in Gal 3:17, who reckons from the promise made to Abraham to the giving of the law. That these three witnesses have the truth, the chronology itself proves; for it is evident that the descendants of Israel did not dwell 430 years in Egypt; while it is equally evident, that the period from Abraham's entry into Canaan to the Exodus, is exactly that number. Thus, from Abraham's entrance into the promised land to the birth of Isaac, was 25 years; Isaac was 60 at the birth of Jacob; Jacob was 130 at his going into Egypt; where he and his children continued 215 years more; making in the whole 430 years. See Kennicott's Dissertation on the Hebrew Text.
sojourning: Act 13:17; Heb 11:9
four hundred: Gen 12:1-3, Gen 15:13; Act 7:6; Gal 3:16, Gal 3:17
John Gill
12:40 Now the sojourning of the children of Israel, who dwelt in Egypt,.... The Septuagint version adds, "and in the land of Canaan"; and the Samaritan version is,"the sojourning of the children of Israel, and of their fathers, in the land of Canaan, and in the land of Egypt.''Agreeably to which are both the Talmuds: in one (o) of them the words are,"in Egypt and in all lands,''and in the other (p),"in Egypt, and in the rest of the lands;''and in the same way Aben Ezra interprets the words. And certain it is, that Israel did not dwell in Egypt four hundred and thirty years, and even not much more than two hundred years; but then they and their fathers, Abraham, Isaac, and Jacob, dwelt so long in Mesopotamia, in Canaan, and in Egypt, in foreign countries, in a land not theirs, as the phrase is, Gen 15:13 where the place of their sojourning, and the time of it, are given by way of prophecy. The Jews reckon from the vision of God to Abraham between the pieces to the birth of Isaac thirty years, so the Targum of Jonathan; but that cannot be, though from his coming out of his own native place, Ur of the Chaldeans, to the birth of Isaac, might be so many years, since he was seventy five years of age when he came out of Haran, Gen 12:4 and if he stayed at Haran five years, as probably he did, then there were just thirty from his coming out of Ur of the Chaldees to Isaac's birth, since he was born when he was one hundred years old; and from the birth of Isaac to the birth of Jacob was sixty years, Gen 25:26 and from thence to his going down to Egypt was one hundred and thirty, Gen 47:9 and from thence to the coming of Israel out of Egypt were two hundred and ten years, as is generally computed, which make the exact sum of four hundred and thirty years; of these See Gill on Acts 7:6, Gal 3:17.
(o) T. Hieros. Magillah, fol. 71. 4. (p) T. Bab. Megillah, fol. 9. 1.
John Wesley
12:40 It was just four hundred and thirty years from the promise made to Abraham (as the Apostle explains it, Gal 3:17,) at his first coming into Canaan, during all which time the Hebrews, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham lay dormant and unfulfilled, but now, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham's seed towards Canaan was four hundred and thirty years (it should seem, to a day) from the promise made to Abraham, Gen 12:2. I will make of thee a great nation.
Robert Jamieson, A. R. Fausset and David Brown
12:40 the sojourning of the children of Israel . . . four hundred and thirty years--The Septuagint renders it thus: "The sojourning of the children and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn in Egypt did not exceed two hundred fifteen years; but if we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity in Egypt was announced, this makes up the time to four hundred thirty years.
12:4112:41: յաւուր յայնմիկ ելին ամենայն զօրութիւնք Տեառն յերկրէն Եգիպտացւոց
41 Տիրոջ ամբողջ ժողովուրդը գիշերով Եգիպտացիների երկրից դուրս եկաւ:
41 Չորս հարիւր երեսուն տարիներուն վերջին օրը Տէրոջը բոլոր զօրքերը Եգիպտոսի երկրէն ելան։
Եւ եղեւ յետ չորեք հարեւր եւ երեսուն ամի, յաւուր յայնմիկ ելին ամենայն զօրութիւնք Տեառն յերկրէն Եգիպտացւոց:

12:41: յաւուր յայնմիկ ելին ամենայն զօրութիւնք Տեառն յերկրէն Եգիպտացւոց
41 Տիրոջ ամբողջ ժողովուրդը գիշերով Եգիպտացիների երկրից դուրս եկաւ:
41 Չորս հարիւր երեսուն տարիներուն վերջին օրը Տէրոջը բոլոր զօրքերը Եգիպտոսի երկրէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
12:4141: По прошествии четырехсот тридцати лет, в этот самый день вышло все ополчение Господне из земли Египетской ночью.
12:41 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὰ ο the τετρακόσια τετρακοσιοι four hundred τριάκοντα τριακοντα thirty ἔτη ετος year ἐξῆλθεν εξερχομαι come out; go out πᾶσα πας all; every ἡ ο the δύναμις δυναμις power; ability κυρίου κυριος lord; master ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
12:41 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִ mi מִן from קֵּץ֙ qqˌēṣ קֵץ end שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֔ה šānˈā שָׁנָה year וְ wᵊ וְ and אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this יָֽצְא֛וּ yˈāṣᵊʔˈû יצא go out כָּל־ kol- כֹּל whole צִבְאֹ֥ות ṣivʔˌôṯ צָבָא service יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:41. quibus expletis eadem die egressus est omnis exercitus Domini de terra AegyptiWhich being expired, the same day all the army of the Lord went forth out of the land of Egypt.
41. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.
And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt:

41: По прошествии четырехсот тридцати лет, в этот самый день вышло все ополчение Господне из земли Египетской ночью.
12:41
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὰ ο the
τετρακόσια τετρακοσιοι four hundred
τριάκοντα τριακοντα thirty
ἔτη ετος year
ἐξῆλθεν εξερχομαι come out; go out
πᾶσα πας all; every
ο the
δύναμις δυναμις power; ability
κυρίου κυριος lord; master
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
12:41
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
מִ mi מִן from
קֵּץ֙ qqˌēṣ קֵץ end
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֔ה šānˈā שָׁנָה year
וְ wᵊ וְ and
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
יָֽצְא֛וּ yˈāṣᵊʔˈû יצא go out
כָּל־ kol- כֹּל whole
צִבְאֹ֥ות ṣivʔˌôṯ צָבָא service
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
12:41. quibus expletis eadem die egressus est omnis exercitus Domini de terra Aegypti
Which being expired, the same day all the army of the Lord went forth out of the land of Egypt.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:41: selfsame: Psa 102:13; Dan 9:24; Hab 2:3; Joh 7:8; Act 1:7
hosts: Exo 12:51, Exo 7:4; Jos 5:14
Geneva 1599
12:41 And it came to pass at the end of the (s) four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.
(s) From Abraham's departing from Ur in Chaldea to the departing of the children of Israel from Egypt are 430 years.
John Gill
12:41 And it came to pass at the end of four hundred and thirty years,.... As soon as completed:
even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt; which was the fifteenth of Nisan; and Jarchi says it was on the fifteenth of Nisan that the decree was made known to Abraham between the pieces, concerning the affliction of his posterity four hundred years in a land not theirs; but this is not to be depended on; yet it looks as if at the close of the four hundred and thirty years, from the date of them, exactly to a day, the children of Israel, the armies of the Lord, came out of Egypt in great order: however, it seems certain by this that they all came out the same day, which was very wonderful that such a large number should be collected together, and that they should march out of the land on one and the same day; and it is pretty plain it was in the daytime, and very likely in the midst of the day; for they were not to stir out of their houses till morning, and then they had what remained of the passover to burn, as well as many other things to do, it is very probable, and some which they could not do; so that they did not go by night, or by stealth, but openly at noon day; and the words will bear to be rendered, "in the strength or body of the day" (r), when it is at its height, as it is at noon; and so the Jews represent the Lord speaking after this manner (s),"If I bring out Israel by night, the Egyptians will say, now he does his work after the manner of thieves; but behold, I will bring them out in the midst of the day, in the strength of the sun, as is said, "and it was in the selfsame day", &c.''
(r) "in corpore diei hujus", Pagninus, Montanus; "in the body" or "strength of that day", Ainsworth. (s) Pirke Eliezer, c. 48. fol. 58. 2.
Robert Jamieson, A. R. Fausset and David Brown
12:41 even the selfsame day--implying an exact and literal fulfilment of the predicted period.
12:4212:42: գիշերի. որ է յառաջապահե՛ստ Տեառն հանել զնոսա յերկրէն Եգիպտացւոց. ա՛յն գիշեր յառաջապահե՛ստ Տեառն լինել ամենայն որդւոցն Իսրայէլի յազգս նոցա։
42 Իսրայէլացիները Տիրոջ հրամանով այդ գիշերը անքուն մնացին, որպէսզի նա նրանց դուրս բերի Եգիպտացիների երկրից. դա Տիրոջ անքուն մնալու այն գիշերն էր, որ բոլոր իսրայէլացիները սերնդէսերունդ պիտի յիշեն:
42 Ասիկա Տէրոջը համար պահելու գիշեր մըն է, վասն զի զանոնք Եգիպտոսի երկրէն հանեց։ Այդ այն գիշերն է Տէրոջը համար Իսրայէլի բոլոր որդիներէն իրենց ազգերուն մէջ պահուելու։
[167]Գիշերի որ է յառաջապահեստ Տեառն` հանել`` զնոսա յերկրէն Եգիպտացւոց. [168]այն գիշեր յառաջապահեստ Տեառն` լինել`` ամենայն որդւոցն Իսրայելի յազգս նոցա:

12:42: գիշերի. որ է յառաջապահե՛ստ Տեառն հանել զնոսա յերկրէն Եգիպտացւոց. ա՛յն գիշեր յառաջապահե՛ստ Տեառն լինել ամենայն որդւոցն Իսրայէլի յազգս նոցա։
42 Իսրայէլացիները Տիրոջ հրամանով այդ գիշերը անքուն մնացին, որպէսզի նա նրանց դուրս բերի Եգիպտացիների երկրից. դա Տիրոջ անքուն մնալու այն գիշերն էր, որ բոլոր իսրայէլացիները սերնդէսերունդ պիտի յիշեն:
42 Ասիկա Տէրոջը համար պահելու գիշեր մըն է, վասն զի զանոնք Եգիպտոսի երկրէն հանեց։ Այդ այն գիշերն է Տէրոջը համար Իսրայէլի բոլոր որդիներէն իրենց ազգերուն մէջ պահուելու։
zohrab-1805▾ eastern-1994▾ western am▾
12:4242: Это--ночь бдения Господу за изведение их из земли Египетской; эта самая ночь--бдение Господу у всех сынов Израилевых в роды их.
12:42 νυκτὸς νυξ night προφυλακή προφυλακη be τῷ ο the κυρίῳ κυριος lord; master ὥστε ωστε as such; that ἐξαγαγεῖν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐκείνη εκεινος that ἡ ο the νὺξ νυξ night αὕτη ουτος this; he προφυλακὴ προφυλακη lord; master ὥστε ωστε as such; that πᾶσι πας all; every τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel εἶναι ειμι be εἰς εις into; for γενεὰς γενεα generation αὐτῶν αυτος he; him
12:42 לֵ֣יל lˈêl לַיִל night שִׁמֻּרִ֥ים šimmurˌîm שִׁמֻּרִים vigil הוּא֙ hû הוּא he לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH לְ lᵊ לְ to הֹוצִיאָ֖ם hôṣîʔˌām יצא go out מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt הֽוּא־ hˈû- הוּא he הַ ha הַ the לַּ֤יְלָה llˈaylā לַיְלָה night הַ ha הַ the זֶּה֙ zzˌeh זֶה this לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH שִׁמֻּרִ֛ים šimmurˈîm שִׁמֻּרִים vigil לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to דֹרֹתָֽם׃ פ ḏōrōṯˈām . f דֹּור generation
12:42. nox est ista observabilis Domini quando eduxit eos de terra Aegypti hanc observare debent omnes filii Israhel in generationibus suisThis 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.
42. It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD, to be much observed of all the children of Israel throughout their generations.
It [is] a night to be much observed unto the LORD for bringing them out from the land of Egypt: this [is] that night of the LORD to be observed of all the children of Israel in their generations:

42: Это--ночь бдения Господу за изведение их из земли Египетской; эта самая ночь--бдение Господу у всех сынов Израилевых в роды их.
12:42
νυκτὸς νυξ night
προφυλακή προφυλακη be
τῷ ο the
κυρίῳ κυριος lord; master
ὥστε ωστε as such; that
ἐξαγαγεῖν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐκείνη εκεινος that
ο the
νὺξ νυξ night
αὕτη ουτος this; he
προφυλακὴ προφυλακη lord; master
ὥστε ωστε as such; that
πᾶσι πας all; every
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
εἶναι ειμι be
εἰς εις into; for
γενεὰς γενεα generation
αὐτῶν αυτος he; him
12:42
לֵ֣יל lˈêl לַיִל night
שִׁמֻּרִ֥ים šimmurˌîm שִׁמֻּרִים vigil
הוּא֙ הוּא he
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
הֹוצִיאָ֖ם hôṣîʔˌām יצא go out
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
הֽוּא־ hˈû- הוּא he
הַ ha הַ the
לַּ֤יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
שִׁמֻּרִ֛ים šimmurˈîm שִׁמֻּרִים vigil
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
דֹרֹתָֽם׃ פ ḏōrōṯˈām . f דֹּור generation
12:42. nox est ista observabilis Domini quando eduxit eos de terra Aegypti hanc observare debent omnes filii Israhel in generationibus suis
This 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-49: Пасха — национальный праздник народа еврейского, установленный в воспоминание избавления от рабства египетского. И если иноплеменнику чужды вызываемые этим событием чувства, то, конечно, странно и его участие в данном празднике: «иноплеменник не должен есть ее».
Adam Clarke: Commentary on the Bible - 1831
12:42: A night to be much observed - A night to be held in everlasting remembrance, because of the peculiar display of the power and goodness of God, the observance of which annually was to be considered a religious precept while the Jewish nation should continue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:42: a night to be much observed: Heb. a night of observations, observed. Exo 12:14; Deu 16:1-6
John Gill
12:42 It is a night to be much observed unto the Lord,.... Or "a night of observations" (t), in which many things are to be observed to the honour and glory of God, as done by him, wherein his power, wisdom, goodness, truth and faithfulness, are displayed; partly by the destruction of the Egyptian firstborn, and particularly
for bringing them, the children of Israel:
out from the land of Egypt: with the leave, and even pressing importunity of the Egyptians, and with so much wealth and riches, having found great favour in their sight, which was from the Lord:
this is that night of the Lord to be much observed of all the children of Israel in their generations in successive ages unto the coming of the Messiah, for the reasons before given; and the selfsame night is worthy the remembrance of all the spiritual Israel of God, of all true believers in Christ; for that very night after Christ had ate the passover with his disciples, he was betrayed by one of them; and to perpetuate the memory of this, and of his sufferings and death, an ordinance is appointed to be observed until his second coming, see 1Cor 11:23, and the ancient Jews themselves have had some notion of the appearance of the Messiah at this time; for they not only expect his coming at the time of the passover, and speak of their redemption by him in the month of Nisan, as before observed on Ex 12:14, but of this very night, among the four observable things in it, the fourth they say is, Moses shall go out of the midst of the wilderness, and the King Messiah out of Rome; so it is said in the Jerusalem Targum on the place.
(t) "nox observantiarum", Munster, Fagius, Vatablus, so Drusius, Piscator, Cartwright, Ainsworth.
John Wesley
12:42 This first passover night was a night of the Lord, much to be observed; but the last passover night, in which Christ was betrayed, was a night of the Lord, much more to be observed, when a yoke heavier than that of Egypt was broke from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance, to be celebrated in their generations; this an eternal redemption to be celebrated world without end.
12:4312:43: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ. Ա՛յս է օրէն զատկի. ամենայն այլազգի մի՛ կերիցէ ՚ի նմանէ։
43 Տէրը Մովսէսին ու Ահարոնին ասաց. «Սա է զատկի կարգը. ոչ մի օտարական չպիտի ուտի դրանից:
43 Տէրը ըսաւ Մովսէսին ու Ահարոնին. «Այս է զատկին կանոնը։ Բնաւ օտարական մը անկէ պիտի չուտէ,
Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի եւ ասէ. Այս է օրէն զատկի. ամենայն այլազգի մի՛ կերիցէ ի նմանէ:

12:43: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ. Ա՛յս է օրէն զատկի. ամենայն այլազգի մի՛ կերիցէ ՚ի նմանէ։
43 Տէրը Մովսէսին ու Ահարոնին ասաց. «Սա է զատկի կարգը. ոչ մի օտարական չպիտի ուտի դրանից:
43 Տէրը ըսաւ Մովսէսին ու Ահարոնին. «Այս է զատկին կանոնը։ Բնաւ օտարական մը անկէ պիտի չուտէ,
zohrab-1805▾ eastern-1994▾ western am▾
12:4343: И сказал Господь Моисею и Аарону: вот устав Пасхи: никакой иноплеменник не должен есть ее;
12:43 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τοῦ ο the πασχα πασχα Passover πᾶς πας all; every ἀλλογενὴς αλλογενης of another family οὐκ ου not ἔδεται εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
12:43 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron זֹ֖את zˌōṯ זֹאת this חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation הַ ha הַ the פָּ֑סַח ppˈāsaḥ פֶּסַח Passover כָּל־ kol- כֹּל whole בֶּן־ ben- בֵּן son נֵכָ֖ר nēḵˌār נֵכָר foreigner לֹא־ lō- לֹא not יֹ֥אכַל yˌōḵal אכל eat בֹּֽו׃ bˈô בְּ in
12:43. dixitque Dominus ad Mosen et Aaron haec est religio phase omnis alienigena non comedet ex eoAnd the Lord said to Moses and Aaron: This is the service of the Phase; no foreigner shall eat of it.
43. And the LORD said unto Moses and Aaron, This is the ordinance of the passover: there shall no alien eat thereof:
And the LORD said unto Moses and Aaron, This [is] the ordinance of the passover: There shall no stranger eat thereof:

43: И сказал Господь Моисею и Аарону: вот устав Пасхи: никакой иноплеменник не должен есть ее;
12:43
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
τοῦ ο the
πασχα πασχα Passover
πᾶς πας all; every
ἀλλογενὴς αλλογενης of another family
οὐκ ου not
ἔδεται εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
12:43
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
זֹ֖את zˌōṯ זֹאת this
חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation
הַ ha הַ the
פָּ֑סַח ppˈāsaḥ פֶּסַח Passover
כָּל־ kol- כֹּל whole
בֶּן־ ben- בֵּן son
נֵכָ֖ר nēḵˌār נֵכָר foreigner
לֹא־ lō- לֹא not
יֹ֥אכַל yˌōḵal אכל eat
בֹּֽו׃ bˈô בְּ in
12:43. dixitque Dominus ad Mosen et Aaron haec est religio phase omnis alienigena non comedet ex eo
And the Lord said to Moses and Aaron: This is the service of the Phase; no foreigner shall eat of it.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
43: Directions Concerning the Passover.B. C. 1491.
43 And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: 44 But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. 45 A foreigner and an hired servant shall not eat thereof. 46 In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof. 47 All the congregation of Israel shall keep it. 48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. 49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. 50 Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they. 51 And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.
Some further precepts are here given concerning the passover, as it should be observed in times to come.
I. All the congregation of Israel must keep it, v. 47. All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the smaller communities constituted the greater. The New-Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance. 1. No stranger that was uncircumcised might be admitted to eat of it, v. 43, 45, 48. None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, Col. ii. 11. 2. Any stranger that was circumcised might be welcome to eat of the passover, even servants, v. 44. If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated (v. 48) that those who were masters of families must not only be circumcised themselves, but have all their males circumcised too. If in sincerity, and with that zeal which the thing required and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. One law for both, v. 49. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte was as welcome to the passover as a native Israelite, Isa. lvi. 6, 7.
II. In one house shall it be eaten (v. 46), for good-fellowship sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, nor left to another time; for God would not have them so taken up with care about their departure as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The papists' carrying their consecrated host from house to house is not only superstitious in itself, but contrary to this typical law of the passover, which directed that no part of the lamb should be carried abroad.
The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised (v. 50, 51); for he will certainly be the author of salvation to those that obey him.
Adam Clarke: Commentary on the Bible - 1831
12:43: This is the ordinance of the passover - From the last verse of this chapter it appears pretty evident that this, to the 50th verse inclusive, constituted a part of the directions given to Moses relative to the proper observance of the first passover, and should be read conjointly with the preceding account beginning at Exo 12:21. It may be supposed that these latter parts contain such particular directions as God gave to Moses after he had given those general ones mentioned in the preceding verses, but they seem all to belong to this first passover.
There shall no stranger eat thereof - בן נכר ben nechar, the son of a stranger or foreigner, i.e., one who was not of the genuine Hebrew stock, or one who had not received circumcision; for any circumcised person might eat the passover, as the total exclusion extends only to the uncircumcised, see Exo 12:48. As there are two sorts of strangers mentioned in the sacred writings; one who was admitted to all the Jewish ordinances, and another who, though he dwelt among the Jews, was not permitted to eat the passover or partake of any of their solemn feasts; it may be necessary to show what was the essential point of distinction through which the one was admitted and the other excluded.
In treatises on the religious customs of the Jews we frequently meet with the term proselyte, from the Greek προσηλυτος, a stranger or foreigner; one who is come from his own people and country to sojourn with another. All who were not descendants of some one of the twelve sons of Jacob, or of Ephraim and Manasseh, the two sons of Joseph, were reputed strangers or proselytes among the Jews. But of those strangers or proselytes there were two kinds, called among them proselytes of the gate, and proselytes of injustice or of the covenant. The former were such as wished to dwell among the Jews, but would not submit to be circumcised; they, however, acknowledged the true God, avoided all idolatry, and observed the seven precepts of Noah, but were not obliged to observe any of the Mosaic institutions. The latter submitted to be circumcised, obliged themselves to observe all the rites and ceremonies of the law, and were in nothing different from the Jews but merely in their having once been heathens. The former, or proselytes of the gate, might not eat the passover or partake of any of the sacred festivals; but the latter, the proselytes of the covenant, had the same rights, spiritual and secular, as the Jews themselves. See Exo 12:48.
Albert Barnes: Notes on the Bible - 1834
12:43: And the Lord said - From this verse to Exo 13:16 are instructions regarding the Passover. Such instructions were needed when the Israelites were joined by the "mixed multitude:" of strangers; and they were probably given at Succoth, on the morning following the departure from Rameses.
No stranger - Literally, "son of a stranger." The term is general; it includes all who were aliens from Israel, until they were incorporated into the nation by circumcision.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:43: There shall: Exo 12:48; Lev 22:10; Num 9:14; Eph 2:12
Carl Friedrich Keil and Franz Delitzsch
12:43
Regulations Concerning the Participants in the Passover. - These regulations, which were supplementary to the law of the Passover in Ex 12:3-11, were not communicated before the exodus; because it was only by the fact that a crowd of foreigners attached themselves to the Israelites, that Israel was brought into a connection with foreigners, which needed to be clearly defined, especially so far as the Passover was concerned, the festival of Israel's birth as the people of God. If the Passover was still to retain this signification, of course no foreigner could participate in it. This is the first regulation. But as it was by virtue of a divine call, and not through natural descent, that Israel had become the people of Jehovah, and as it was destined in that capacity to be a blessing to all nations, the attitude assumed towards foreigners was not to be an altogether repelling one. Hence the further directions in Ex 12:44 : purchased servants, who had been politically incorporated as Israel's property, were to be entirely incorporated by circumcision, so as even to take part in the Passover. But settlers, and servants working for wages, were not to eat of it, for they stood in a purely external relation, which might be any day dissolved. בּ אכל, lit., to eat at anything, to take part in the eating (Lev 22:11). The deeper ground fore this was, that in this meal Israel was to preserve and celebrate its unity and fellowship with Jehovah. This was the meaning of the regulations, which were repeated in Ex 12:46 and Ex 12:47 from Ex 12:4, Ex 12:9, and Ex 12:10, where they had been already explained. If, therefore, a foreigner living among the Israelites wished to keep the Passover, he was first of all to be spiritually incorporated into the nation of Jehovah by circumcision (Ex 12:48). פס ועשׂה: "And he has made (i.e., made ready) a passover to Jehovah, let every male be circumcised to him (i.e., he himself, and the male members of his house), and then he may draw near (sc., to Jehovah) to keep it." The first עשׂה denotes the wish or intention to do it, the second, the actual execution of the wish. The words בּן־נכר, גּר, תּושׁב and שׂכיר, are all indicative of non-Israelites. בּן־נכר was applied quite generally to any foreigner springing from another nation; גּר was a foreigner living for a shorter or longer time in the midst of the Israelites; תּושׁב, lit., a dweller, settler, was one who settled permanently among the Israelites, without being received into their religious fellowship; שׂכיר was the non-Israelite, who worked for an Israelite for wages.
Geneva 1599
12:43 And the LORD said unto Moses and Aaron, This [is] the ordinance of the passover: (t) There shall no stranger eat thereof:
(t) Unless he is circumcised, and professes your religion only.
John Gill
12:43 And the Lord said unto Moses and Aaron,.... At the same time he acquainted them with the above things:
this is the ordinance of the passover; as before delivered, and these the laws and rules, according to which it is to be observed, as now related, both with respect to the lamb, and to the unleavened bread; and the following is an account of the persons that were to partake of it:
there shall no stranger eat thereof, one that is of another country, an entire Heathen, and unacquainted with, and does not profess the Jewish religion, which was the religion of God.
12:4412:44: Եւ զամենայն ծառայ ուրուք եւ զարծաթագին թլփատեսցե՛ս, եւ ապա՛ կերիցէ ՚ի նմանէ[600]։ [600] Ոմանք. Եւ զամենայն ծառայս ուրուք, եւ։
44 Որեւէ մէկը իր ծառային ու փողով գնուած ստրուկին թող թլփատի եւ թլփատուելուց յետոյ միայն թող նա ուտի դրանից:
44 Բայց ամէն մարդու ստակով ծախու առած ծառան, թլփատուելէ ետք կրնայ ուտել։
Եւ զամենայն ծառայ ուրուք եւ զարծաթագին թլփատեսցես, եւ ապա կերիցէ ի նմանէ:

12:44: Եւ զամենայն ծառայ ուրուք եւ զարծաթագին թլփատեսցե՛ս, եւ ապա՛ կերիցէ ՚ի նմանէ[600]։
[600] Ոմանք. Եւ զամենայն ծառայս ուրուք, եւ։
44 Որեւէ մէկը իր ծառային ու փողով գնուած ստրուկին թող թլփատի եւ թլփատուելուց յետոյ միայն թող նա ուտի դրանից:
44 Բայց ամէն մարդու ստակով ծախու առած ծառան, թլփատուելէ ետք կրնայ ուտել։
zohrab-1805▾ eastern-1994▾ western am▾
12:4444: а всякий раб, купленный за серебро, когда обрежешь его, может есть ее;
12:44 καὶ και and; even πᾶν πας all; every οἰκέτην οικετης domestic τινὸς τις anyone; someone ἢ η or; than ἀργυρώνητον αργυρωνητος circumcise αὐτόν αυτος he; him καὶ και and; even τότε τοτε at that φάγεται φαγω swallow; eat ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
12:44 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֶ֥בֶד ʕˌeveḏ עֶבֶד servant אִ֖ישׁ ʔˌîš אִישׁ man מִקְנַת־ miqnaṯ- מִקְנָה purchase כָּ֑סֶף kˈāsef כֶּסֶף silver וּ û וְ and מַלְתָּ֣ה maltˈā מול circumcise אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אָ֖ז ʔˌāz אָז then יֹ֥אכַל yˌōḵal אכל eat בֹּֽו׃ bˈô בְּ in
12:44. omnis autem servus empticius circumcidetur et sic comedetBut every bought servant shall be circumcised, and so shall eat.
44. but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
But every man' s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof:

44: а всякий раб, купленный за серебро, когда обрежешь его, может есть ее;
12:44
καὶ και and; even
πᾶν πας all; every
οἰκέτην οικετης domestic
τινὸς τις anyone; someone
η or; than
ἀργυρώνητον αργυρωνητος circumcise
αὐτόν αυτος he; him
καὶ και and; even
τότε τοτε at that
φάγεται φαγω swallow; eat
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
12:44
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
אִ֖ישׁ ʔˌîš אִישׁ man
מִקְנַת־ miqnaṯ- מִקְנָה purchase
כָּ֑סֶף kˈāsef כֶּסֶף silver
וּ û וְ and
מַלְתָּ֣ה maltˈā מול circumcise
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
אָ֖ז ʔˌāz אָז then
יֹ֥אכַל yˌōḵal אכל eat
בֹּֽו׃ bˈô בְּ in
12:44. omnis autem servus empticius circumcidetur et sic comedet
But every bought servant shall be circumcised, and so shall eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:44: Servant - The circumcision of the slave, thus enjoined formally on the first day that Israel became a nation, in accordance with the law given to Abraham, (see the margin reference) made him a true member of the family, equally entitled to all religious privileges. In the household of a priest the slave was even permitted to eat the consecrated food: Lev 22:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:44: circumcised: Gen 17:12, Gen 17:13, Gen 17:23
John Gill
12:44 But every man's servant that is bought for money,.... And so his own property:
when thou hast circumcised him; as such an one ought to be, according to the covenant of circumcision given to Abraham, Gen 17:13, though one should think not without his consent; wherefore care was to be taken to purchase such servants as would be willing to conform to that rite, and pains were to be taken with them to instruct them in it, and persuade them to it; to which, when they had submitted, they had a right to eat the passover, but if they did not, it was not allowed:
then shall he eat thereof; but not otherwise.
12:4512:45: Պանդուխտն եւ վարձկանն մի՛ կերիցէ ՚ի նմանէ։
45 Պանդուխտն ու վարձկանը թող չուտեն դրանից:
45 Օտարականն ու վարձկանը անկէ պիտի չուտեն։
Պանդուխտն եւ վարձկանն մի՛ կերիցէ ի նմանէ:

12:45: Պանդուխտն եւ վարձկանն մի՛ կերիցէ ՚ի նմանէ։
45 Պանդուխտն ու վարձկանը թող չուտեն դրանից:
45 Օտարականն ու վարձկանը անկէ պիտի չուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:4545: поселенец и наемник не должен есть ее.
12:45 πάροικος παροικος resident; foreigner ἢ η or; than μισθωτὸς μισθωτος hired hand οὐκ ου not ἔδεται εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
12:45 תֹּושָׁ֥ב tôšˌāv תֹּושָׁב sojourner וְ wᵊ וְ and שָׂכִ֖יר śāḵˌîr שָׂכִיר hired לֹא־ lō- לֹא not יֹ֥אכַל־ yˌōḵal- אכל eat בֹּֽו׃ bˈô בְּ in
12:45. advena et mercennarius non edent ex eoThe stranger and the hireling shall not eat thereof.
45. A sojourner and an hired servant shall not eat thereof.
A foreigner and an hired servant shall not eat thereof:

45: поселенец и наемник не должен есть ее.
12:45
πάροικος παροικος resident; foreigner
η or; than
μισθωτὸς μισθωτος hired hand
οὐκ ου not
ἔδεται εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
12:45
תֹּושָׁ֥ב tôšˌāv תֹּושָׁב sojourner
וְ wᵊ וְ and
שָׂכִ֖יר śāḵˌîr שָׂכִיר hired
לֹא־ lō- לֹא not
יֹ֥אכַל־ yˌōḵal- אכל eat
בֹּֽו׃ bˈô בְּ in
12:45. advena et mercennarius non edent ex eo
The stranger and the hireling shall not eat thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:45: A foreigner - תושב toshab, from ישב yashab, to sit down or dwell; one who is a mere sojourner, for the purpose of traffic, merchandise, etc., but who is neither a proselyte of the gate nor of the covenant.
And a hired servant - Who, though he be bought with money, or has indented himself for a certain term to serve a Jew, yet has not become either a proselyte of the gate or of the covenant. None of these shall eat of it, because not circumcised - not brought under the bond of the covenant; and not being under obligation to observe the Mosaic law, had no right to its privileges and blessings. Even under the Gospel of our Lord Jesus Christ, he is the author of eternal salvation only to them who Obey him, Heb 5:9; and those who become Christians are chosen to salvation through Sanctification of the Spirit, and belief of the truth, Th2 2:13; for the grace of God, that bringeth salvation to all men, hath appeared, teaching us that, Denying Ungodliness and Worldly Lusts we should live Soberly, Righteously, and Godly, in this present world; Tit 2:11, Tit 2:12. Such persons only walk worthy of the vocation wherewith they are called.
Albert Barnes: Notes on the Bible - 1834
12:45: A foreigner - or sojourner: one who resides in a country, not having a permanent home, nor being attached to an Israelitish household.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:45: Lev 22:10; Eph 2:12
John Gill
12:45 A foreigner and an hired servant shall not eat thereof. One of another nation, and one that was only hired by the day, week, or year; as they were not obliged to circumcision, so without it they had no right to eat of the passover, none but such as became proselytes of righteousness.
John Wesley
12:45 An hired servant - Unless he submit to be circumcised.
12:4612:46: ՚Ի տան միում կերիցի. եւ մի՛ հանիցէք ՚ի մսոյ անտի արտաքս քան զտունն։ եւ Ոսկր մի՛ բեկանիցէք ՚ի նմանէ։
46 Տա՛ն մէջ պէտք է ուտուի այն. միսը տնից դուրս չպիտի հանէք եւ դրա ոսկորը չպիտի ջարդէք:
46 Մէկ տան մէջ պիտի ուտուի ան։ Տունէն դուրս պիտի չհանուի այդ միսը ու անոր ոեւէ ոսկորը պիտի չկոտրէք։
Ի տան միում կերիցի. եւ մի՛ հանիցէք ի մսոյ անտի արտաքս քան զտունն, եւ ոսկր մի՛ բեկանիցէք ի նմանէ:

12:46: ՚Ի տան միում կերիցի. եւ մի՛ հանիցէք ՚ի մսոյ անտի արտաքս քան զտունն։ եւ Ոսկր մի՛ բեկանիցէք ՚ի նմանէ։
46 Տա՛ն մէջ պէտք է ուտուի այն. միսը տնից դուրս չպիտի հանէք եւ դրա ոսկորը չպիտի ջարդէք:
46 Մէկ տան մէջ պիտի ուտուի ան։ Տունէն դուրս պիտի չհանուի այդ միսը ու անոր ոեւէ ոսկորը պիտի չկոտրէք։
zohrab-1805▾ eastern-1994▾ western am▾
12:4646: В одном доме должно есть ее, не выносите мяса вон из дома и костей ее не сокрушайте.
12:46 ἐν εν in οἰκίᾳ οικια house; household μιᾷ εις.1 one; unit βρωθήσεται βιβρωσκω eat καὶ και and; even οὐκ ου not ἐξοίσετε εκφερω bring out / forth; carry out ἐκ εκ from; out of τῆς ο the οἰκίας οικια house; household τῶν ο the κρεῶν κρεας meat ἔξω εξω outside καὶ και and; even ὀστοῦν οστεον bone οὐ ου not συντρίψετε συντριβω fracture; smash ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
12:46 בְּ bᵊ בְּ in בַ֤יִת vˈayiṯ בַּיִת house אֶחָד֙ ʔeḥˌāḏ אֶחָד one יֵאָכֵ֔ל yēʔāḵˈēl אכל eat לֹא־ lō- לֹא not תֹוצִ֧יא ṯôṣˈî יצא go out מִן־ min- מִן from הַ ha הַ the בַּ֛יִת bbˈayiṯ בַּיִת house מִן־ min- מִן from הַ ha הַ the בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh ח֑וּצָה ḥˈûṣā חוּץ outside וְ wᵊ וְ and עֶ֖צֶם ʕˌeṣem עֶצֶם bone לֹ֥א lˌō לֹא not תִשְׁבְּרוּ־ ṯišbᵊrû- שׁבר break בֹֽו׃ vˈô בְּ in
12:46. in una domo comedetur nec efferetis de carnibus eius foras nec os illius confringetisIn 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.
46. In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.
In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof:

46: В одном доме должно есть ее, не выносите мяса вон из дома и костей ее не сокрушайте.
12:46
ἐν εν in
οἰκίᾳ οικια house; household
μιᾷ εις.1 one; unit
βρωθήσεται βιβρωσκω eat
καὶ και and; even
οὐκ ου not
ἐξοίσετε εκφερω bring out / forth; carry out
ἐκ εκ from; out of
τῆς ο the
οἰκίας οικια house; household
τῶν ο the
κρεῶν κρεας meat
ἔξω εξω outside
καὶ και and; even
ὀστοῦν οστεον bone
οὐ ου not
συντρίψετε συντριβω fracture; smash
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
12:46
בְּ bᵊ בְּ in
בַ֤יִת vˈayiṯ בַּיִת house
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
יֵאָכֵ֔ל yēʔāḵˈēl אכל eat
לֹא־ lō- לֹא not
תֹוצִ֧יא ṯôṣˈî יצא go out
מִן־ min- מִן from
הַ ha הַ the
בַּ֛יִת bbˈayiṯ בַּיִת house
מִן־ min- מִן from
הַ ha הַ the
בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh
ח֑וּצָה ḥˈûṣā חוּץ outside
וְ wᵊ וְ and
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
לֹ֥א lˌō לֹא not
תִשְׁבְּרוּ־ ṯišbᵊrû- שׁבר break
בֹֽו׃ vˈô בְּ in
12:46. in una domo comedetur nec efferetis de carnibus eius foras nec os illius confringetis
In 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:46: In one house shall it be eaten - In one family, if that be large enough; if not, a neighboring family might be invited, Exo 12:4.
Thou shalt not carry forth aught of the flesh - Every family must abide within doors because of the destroying angel, none being permitted to go out of his house till the next day, Exo 12:22.
Neither shall ye break a bone thereof - As it was to be eaten in haste, (Exo 12:11), there was no time either to separate the bones, or to break them in order to extract the marrow; and lest they should be tempted to consume time in this way, therefore this ordinance was given. It is very likely that, when the whole lamb was brought to table, they cut off the flesh without even separating any of the large joints, leaving the skeleton, with whatever flesh they could not eat, to be consumed with fire, Exo 12:10. This precept was also given to point out a most remarkable circumstance which 1500 years after was to take place in the crucifixion of the Savior of mankind, who was the true Paschal Lamb, that Lamb of God that takes away the sin of the world; who, though he was crucified as a common malefactor, and it was a universal custom to break the legs of such on the cross, yet so did the providence of God order it that a bone of Him was not broken. See the fulfillment of this wondrously expressive type, Joh 19:33, Joh 19:36.
Albert Barnes: Notes on the Bible - 1834
12:46: In one house - i. e. "in one company." Each lamb was to be entirely consumed by the members of one company, whether they belonged to the same household or not.
Break a bone - The typical significance of this injunction is recognized by John, (see the margin reference.) It is not easy to assign any other satisfactory reason for it. This victim alone was exempt from the general law by which the limbs were ordered to be separated from the body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:46: one house: Co1 12:12; Eph 2:19-22
neither: Num 9:12; Joh 19:33, Joh 19:36
John Gill
12:46 In one house shall it be eaten,.... For though there might be more lambs than one eaten in a house, where there were a sufficient number to eat them; and there might be more societies than one in a house, provided they kept themselves distinct, and were large enough each of them to eat up a lamb; yet one lamb might not be eaten in different houses, a part of it in one house, and a part of it in another; which may denote the unity of the general assembly and church of the firstborn, and the distinct separate congregations of the saints, and the right that each have to a whole Christ, who is not to be divided from his ministers, word, and ordinances; See Gill on Mt 26:18,
thou shall not carry forth ought of the flesh abroad out of the house: into another house; for where there was not a sufficient number in one house to eat a lamb, their neighbours in the next house were to join with them; but then they were not to part it, and one portion of it to be eaten in one house, and the other in another, but they were to meet together in one of their houses, and there partake of it; thus, though Christ may be fed upon by faith any where by particular believers, yet in an ordinance way only in the church of God:
neither shall ye break a bone thereof; any of its tender bones to get out the marrow; and so the Targum of Jonathan adds,"that ye may eat that which is in the midst of it:''this was remarkably fulfilled in Christ the antitype, Jn 19:32.
12:4712:47: Ամենայն ժողովուրդ որդւոցն Իսրայէլի առնիցեն զայն[601]։ [601] Ոմանք. Առնիցէ զայն։
47 Իսրայէլի ողջ ժողովուրդը պէտք է կատարի դա:
47 Իսրայէլի բոլոր ժողովուրդը այս թող ընէ։
Ամենայն ժողովուրդ որդւոցն Իսրայելի առնիցեն զայն:

12:47: Ամենայն ժողովուրդ որդւոցն Իսրայէլի առնիցեն զայն[601]։
[601] Ոմանք. Առնիցէ զայն։
47 Իսրայէլի ողջ ժողովուրդը պէտք է կատարի դա:
47 Իսրայէլի բոլոր ժողովուրդը այս թող ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4747: Все общество Израиля должно совершать ее.
12:47 πᾶσα πας all; every συναγωγὴ συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ποιήσει ποιεω do; make αὐτό αυτος he; him
12:47 כָּל־ kol- כֹּל whole עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יַעֲשׂ֥וּ yaʕᵃśˌû עשׂה make אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
12:47. omnis coetus filiorum Israhel faciet illudAll the assembly of the children of Israel shall keep it.
47. All the congregation of Israel shall keep it.
All the congregation of Israel shall keep it:

47: Все общество Израиля должно совершать ее.
12:47
πᾶσα πας all; every
συναγωγὴ συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ποιήσει ποιεω do; make
αὐτό αυτος he; him
12:47
כָּל־ kol- כֹּל whole
עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יַעֲשׂ֥וּ yaʕᵃśˌû עשׂה make
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
12:47. omnis coetus filiorum Israhel faciet illud
All the assembly of the children of Israel shall keep it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:47: All the: Exo 12:3, Exo 12:6; Num 9:13
keep it: Heb. do it
John Gill
12:47 All the congregation of Israel shall keep it. The passover, and the feast of unleavened bread only; for a Gentile was first to be circumcised, and be joined to the congregation, and then partake of it, and not before.
John Wesley
12:47 All the congregation of Israel must keep it - Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the new testament passover, the Lord's supper, ought not to be neglected by any that are capable of celebrating it.
12:4812:48: Ապա թէ մերձենայցէ առ ձեզ եկամուտ՝ եւ առնիցէ զզատիկն Տեառն, թլփատեսցե՛ն զամենայն արու մանուկ նորա, եւ ապա՛ մերձեսցի առնել զնա եւ եղիցի իբրեւ զբնա՛կ երկրին։ ամենայն անթլփատ մի՛ կերիցէ ՚ի նմանէ[602]։ [602] Այլք. Թլփատեսցես զամենայն ա՛՛։
48 Եթէ մի օտարական մօտենայ ձեզ եւ ուզենայ կատարել Տիրոջ զատիկը, դու պէտք է թլփատես նրա բոլոր արու զաւակներին, եւ դրանից յետոյ միայն նա կարող է մօտենալ կատարելու զատիկը: Նա կը համարուի երկրի տեղաբնակ: Ոչ մի անթլփատ դրանից չպէտք է ուտի:
48 Եթէ օտարական մը քու քովդ պանդխտանալու ըլլայ ու Տէրոջը զատիկ ընել ուզէ, թող թլփատուի։ Այն ատեն կրնայ մօտենալ ու ինք երկրի բնիկի պէս թող ըլլայ. քանզի անթլփատ մէկը բնաւ անկէ պիտի չուտէ։
Ապա թէ մերձենայցէ առ ձեզ եկամուտ եւ առնիցէ զզատիկն Տեառն, թլփատեսցես զամենայն արու մանուկ նորա, եւ ապա մերձեսցի առնել զնա, եւ եղիցի իբրեւ զբնակ երկրին. ամենայն անթլփատ մի՛ կերիցէ ի նմանէ:

12:48: Ապա թէ մերձենայցէ առ ձեզ եկամուտ՝ եւ առնիցէ զզատիկն Տեառն, թլփատեսցե՛ն զամենայն արու մանուկ նորա, եւ ապա՛ մերձեսցի առնել զնա եւ եղիցի իբրեւ զբնա՛կ երկրին։ ամենայն անթլփատ մի՛ կերիցէ ՚ի նմանէ[602]։
[602] Այլք. Թլփատեսցես զամենայն ա՛՛։
48 Եթէ մի օտարական մօտենայ ձեզ եւ ուզենայ կատարել Տիրոջ զատիկը, դու պէտք է թլփատես նրա բոլոր արու զաւակներին, եւ դրանից յետոյ միայն նա կարող է մօտենալ կատարելու զատիկը: Նա կը համարուի երկրի տեղաբնակ: Ոչ մի անթլփատ դրանից չպէտք է ուտի:
48 Եթէ օտարական մը քու քովդ պանդխտանալու ըլլայ ու Տէրոջը զատիկ ընել ուզէ, թող թլփատուի։ Այն ատեն կրնայ մօտենալ ու ինք երկրի բնիկի պէս թող ըլլայ. քանզի անթլփատ մէկը բնաւ անկէ պիտի չուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:4848: Если же поселится у тебя пришлец и захочет совершить Пасху Господу, то обрежь у него всех мужеского пола, и тогда пусть он приступит к совершению ее и будет как природный житель земли; а никакой необрезанный не должен есть ее;
12:48 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone προσέλθῃ προσερχομαι approach; go ahead πρὸς προς to; toward ὑμᾶς υμας you προσήλυτος προσηλυτος proselyte ποιῆσαι ποιεω do; make τὸ ο the πασχα πασχα Passover κυρίῳ κυριος lord; master περιτεμεῖς περιτεμνω circumcise αὐτοῦ αυτος he; him πᾶν πας all; every ἀρσενικόν αρσενικος and; even τότε τοτε at that προσελεύσεται προσερχομαι approach; go ahead ποιῆσαι ποιεω do; make αὐτὸ αυτος he; him καὶ και and; even ἔσται ειμι be ὥσπερ ωσπερ just as καὶ και and; even ὁ ο the αὐτόχθων αυτοχθων the γῆς γη earth; land πᾶς πας all; every ἀπερίτμητος απεριτμητος uncircumcised οὐκ ου not ἔδεται εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
12:48 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יָג֨וּר yāḡˌûr גור dwell אִתְּךָ֜ ʔittᵊḵˈā אֵת together with גֵּ֗ר gˈēr גֵּר sojourner וְ wᵊ וְ and עָ֣שָׂה ʕˈāśā עשׂה make פֶסַח֮ fesaḥ פֶּסַח Passover לַ la לְ to יהוָה֒ [yhwˌāh] יְהוָה YHWH הִמֹּ֧ול himmˈôl מול circumcise לֹ֣ו lˈô לְ to כָל־ ḵol- כֹּל whole זָכָ֗ר zāḵˈār זָכָר male וְ wᵊ וְ and אָז֙ ʔˌāz אָז then יִקְרַ֣ב yiqrˈav קרב approach לַ la לְ to עֲשֹׂתֹ֔ו ʕᵃśōṯˈô עשׂה make וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be כְּ kᵊ כְּ as אֶזְרַ֣ח ʔezrˈaḥ אֶזְרָח native הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עָרֵ֖ל ʕārˌēl עָרֵל uncircumcised לֹֽא־ lˈō- לֹא not יֹ֥אכַל yˌōḵal אכל eat בֹּֽו׃ bˈô בְּ in
12:48. quod si quis peregrinorum in vestram voluerit transire coloniam et facere phase Domini circumcidetur prius omne masculinum eius et tunc rite celebrabit eritque sicut indigena terrae si quis autem circumcisus non fuerit non vescetur ex eoAnd 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.
48. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: but no uncircumcised person shall eat thereof.
And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof:

48: Если же поселится у тебя пришлец и захочет совершить Пасху Господу, то обрежь у него всех мужеского пола, и тогда пусть он приступит к совершению ее и будет как природный житель земли; а никакой необрезанный не должен есть ее;
12:48
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
προσέλθῃ προσερχομαι approach; go ahead
πρὸς προς to; toward
ὑμᾶς υμας you
προσήλυτος προσηλυτος proselyte
ποιῆσαι ποιεω do; make
τὸ ο the
πασχα πασχα Passover
κυρίῳ κυριος lord; master
περιτεμεῖς περιτεμνω circumcise
αὐτοῦ αυτος he; him
πᾶν πας all; every
ἀρσενικόν αρσενικος and; even
τότε τοτε at that
προσελεύσεται προσερχομαι approach; go ahead
ποιῆσαι ποιεω do; make
αὐτὸ αυτος he; him
καὶ και and; even
ἔσται ειμι be
ὥσπερ ωσπερ just as
καὶ και and; even
ο the
αὐτόχθων αυτοχθων the
γῆς γη earth; land
πᾶς πας all; every
ἀπερίτμητος απεριτμητος uncircumcised
οὐκ ου not
ἔδεται εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
12:48
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יָג֨וּר yāḡˌûr גור dwell
אִתְּךָ֜ ʔittᵊḵˈā אֵת together with
גֵּ֗ר gˈēr גֵּר sojourner
וְ wᵊ וְ and
עָ֣שָׂה ʕˈāśā עשׂה make
פֶסַח֮ fesaḥ פֶּסַח Passover
לַ la לְ to
יהוָה֒ [yhwˌāh] יְהוָה YHWH
הִמֹּ֧ול himmˈôl מול circumcise
לֹ֣ו lˈô לְ to
כָל־ ḵol- כֹּל whole
זָכָ֗ר zāḵˈār זָכָר male
וְ wᵊ וְ and
אָז֙ ʔˌāz אָז then
יִקְרַ֣ב yiqrˈav קרב approach
לַ la לְ to
עֲשֹׂתֹ֔ו ʕᵃśōṯˈô עשׂה make
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
כְּ kᵊ כְּ as
אֶזְרַ֣ח ʔezrˈaḥ אֶזְרָח native
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עָרֵ֖ל ʕārˌēl עָרֵל uncircumcised
לֹֽא־ lˈō- לֹא not
יֹ֥אכַל yˌōḵal אכל eat
בֹּֽו׃ bˈô בְּ in
12:48. quod si quis peregrinorum in vestram voluerit transire coloniam et facere phase Domini circumcidetur prius omne masculinum eius et tunc rite celebrabit eritque sicut indigena terrae si quis autem circumcisus non fuerit non vescetur ex eo
And 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:48: And when a stranger - will keep the passover, etc. - Let all who sojourn among you, and who desire to partake of this sacred ordinance, not only be circumcised themselves, but all the males of their families likewise, that they may all have an equal right to the blessings of the covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:48: a stranger: Exo 12:43; Num 9:14, Num 15:15, Num 15:16
let all: Gen 17:12; Eze 44:9, Eze 47:22
shall be: Gal 3:28; Col 3:11
John Gill
12:48 And when a stranger shall sojourn with thee, Who by so doing became a proselyte of the gate, he observing the commands of the sons of Noah:
and will keep the passover of the Lord; is desirous of being admitted to that ordinance:
let all his males be circumcised, and then let him come near, and keep it: first himself, and then all his male children and male servants, and then, and not till then, he might approach to this ordinance, and observe it; for by this means he would become a proselyte of righteousness, and in all respects as an Israelite, or son of Abraham, as it follows:
and he shall be as one that is born in the land; a native and proper inhabitant of Canaan, enjoying all the privileges and immunities of such:
for no uncircumcised person shall eat thereof; these laws and rules concerning those persons that were to eat of the passover are such as were to be observed in all successive generations, to the coming of Christ; and were the rather necessary to be given now, because of the mixed multitude who now came up with the children of Israel out of Egypt.
John Wesley
12:48 No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord's supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ's sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants. Here is an indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home - born Israelite; one law for both. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges.
12:4912:49: Օրէն՝ մի եւ նո՛յն կացցէ բնակին եւ եկին՝ որ գայցէ մերձենա՛լ ՚ի ձեզ։
49 Օրէնքը հաւասարապէս տարածւում է եւ՛ տեղաբնակի, եւ՛ ձեզ մօտ ապրել ցանկացող օտարականի վրայ»:
49 Բնիկին ու ձեր մէջ բնակող օտարականին մէկ օրէնք ըլլալու է»։
Օրէն` մի եւ նոյն կացցէ բնակին եւ եկին որ գայցէ մերձենալ ի ձեզ:

12:49: Օրէն՝ մի եւ նո՛յն կացցէ բնակին եւ եկին՝ որ գայցէ մերձենա՛լ ՚ի ձեզ։
49 Օրէնքը հաւասարապէս տարածւում է եւ՛ տեղաբնակի, եւ՛ ձեզ մօտ ապրել ցանկացող օտարականի վրայ»:
49 Բնիկին ու ձեր մէջ բնակող օտարականին մէկ օրէնք ըլլալու է»։
zohrab-1805▾ eastern-1994▾ western am▾
12:4949: один закон да будет и для природного жителя и для пришельца, поселившегося между вами.
12:49 νόμος νομος.1 law εἷς εις.1 one; unit ἔσται ειμι be τῷ ο the ἐγχωρίῳ εγχωριος and; even τῷ ο the προσελθόντι προσερχομαι approach; go ahead προσηλύτῳ προσηλυτος proselyte ἐν εν in ὑμῖν υμιν you
12:49 תֹּורָ֣ה tôrˈā תֹּורָה instruction אַחַ֔ת ʔaḥˈaṯ אֶחָד one יִהְיֶ֖ה yihyˌeh היה be לָֽ lˈā לְ to † הַ the אֶזְרָ֑ח ʔezrˈāḥ אֶזְרָח native וְ wᵊ וְ and לַ la לְ to † הַ the גֵּ֖ר ggˌēr גֵּר sojourner הַ ha הַ the גָּ֥ר ggˌār גור dwell בְּ bᵊ בְּ in תֹוכְכֶֽם׃ ṯôḵᵊḵˈem תָּוֶךְ midst
12:49. eadem lex erit indigenae et colono qui peregrinatur apud vosThe same law shall be to him that is born in the land, and to the proselyte that sojourneth with you.
49. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
One law shall be to him that is homeborn, and unto the stranger that sojourneth among you:

49: один закон да будет и для природного жителя и для пришельца, поселившегося между вами.
12:49
νόμος νομος.1 law
εἷς εις.1 one; unit
ἔσται ειμι be
τῷ ο the
ἐγχωρίῳ εγχωριος and; even
τῷ ο the
προσελθόντι προσερχομαι approach; go ahead
προσηλύτῳ προσηλυτος proselyte
ἐν εν in
ὑμῖν υμιν you
12:49
תֹּורָ֣ה tôrˈā תֹּורָה instruction
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
יִהְיֶ֖ה yihyˌeh היה be
לָֽ lˈā לְ to
הַ the
אֶזְרָ֑ח ʔezrˈāḥ אֶזְרָח native
וְ wᵊ וְ and
לַ la לְ to
הַ the
גֵּ֖ר ggˌēr גֵּר sojourner
הַ ha הַ the
גָּ֥ר ggˌār גור dwell
בְּ bᵊ בְּ in
תֹוכְכֶֽם׃ ṯôḵᵊḵˈem תָּוֶךְ midst
12:49. eadem lex erit indigenae et colono qui peregrinatur apud vos
The same law shall be to him that is born in the land, and to the proselyte that sojourneth with you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:49: One law shall be to him that is home-born, etc. - As this is the first place that the term תורה torah or Law occurs, a term of the greatest importance in Divine revelation, and on the proper understanding of which much depends, I judge it best to give its genuine explanation once for all.
The word תורה torah comes from the root ירה yarah, which signifies to aim at, teach, point out, direct, lead, guide, make straight, or even; and from these significations of the word (and in all these senses it is used in the Bible) we may see at once the nature, properties, and design of the law of God. It is a system of Instruction in righteousness; it teaches the difference between moral good and evil; ascertains what is right and fit to be done, and what should be left undone, because improper to be performed. It continually aims at the glory of God, and the happiness of his creatures; teaches the true knowledge of the true God, and the destructive nature of sin; points out the absolute necessity of an atonement as the only means by which God can be reconciled to transgressors; and in its very significant rites and ceremonies points out the Son of God, till he should come to put away iniquity by the sacrifice of himself. It is a revelation of God's wisdom and goodness, wonderfully well calculated to direct the hearts of men into the truth, to guide their feet into the path of life, and to make straight, even, and plain that way which leads to God, and in which the soul must walk in order to arrive at eternal life. It is the fountain whence every correct notion relative to God - his perfections, providence, grace, justice, holiness, omniscience, and omnipotence, has been derived. And it has been the origin whence all the true principles of law and justice have been deduced. The pious study of it was the grand means of producing the greatest kings, the most enlightened statesmen, the most accomplished poets, and the most holy and useful men, that ever adorned the world. It is exceeded only by the Gospel of Jesus Christ, which is at once the accomplishment of its rites and predictions, and the fulfillment of its grand plan and outline. As a system of teaching or instruction, it is the most sovereign and most effectual; as by it is the knowledge of sin, and it alone is the schoolmaster, παι δαγωγος, that leads men to Christ, that they may be justified through faith. Gal 3:24. Who can absolutely ascertain the exact quantum of obliquity in a crooked line, without the application of a straight one? And could sin, in all its twistings, windings, and varied involutions, have ever been truly ascertained, had not God given to man this perfect rule to judge by? The nations who acknowledge this revelation of God have, as far as they attained to its dictates, the wisest, purest, most equal, and most beneficial laws. The nations that do not receive it have laws at once extravagantly severe and extravagantly indulgent. The proper distinctions between moral good and evil, in such states, are not known: hence the penal sanctions are not founded on the principles of justice, weighing the exact proportion of moral turpitude; but on the most arbitrary caprices, which in many cases show the utmost indulgence to first-rate crimes, while they punish minor offenses with rigour and cruelty. What is the consequence? Just what might be reasonably expected: the will and caprice of a man being put in the place of the wisdom of God, the government is oppressive, and the people, frequently goaded to distraction, rise up in a mass and overturn it; so that the monarch, however powerful for a time, seldom lives out half his days. This was the case in Greece, in Rome, in the major part of the Asiatic governments, and is the case in all nations of the world to the present day, where the governor is despotic, and the laws not formed according to the revelation of God.
The word lex, law, among the Romans, has been derived from lego, I read; because when a law or statute was made, it was hung up in the most public places, that it might be seen, read, and known by all men, that those who were to obey the laws might not break them through ignorance, and thus incur the penalty. This was called promulgatio legis, q. provulgatio, the promulgation of the law, i.e., the laying it before the common people. Or from ligo, I bind, because the law binds men to the strict observance of its precepts. The Greeks call a law νομος nomos, from νεμω, to divide, distribute, minister to, or serve, because the law divides to all their just rights, appoints or distributes to each his proper duty, and thus serves or ministers to the welfare of the individual and the support of society. Hence where there are either no laws, or unequal and unjust ones, all is distraction, violence, rapine, oppression, anarchy, and ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:49: Lev 24:22; Num 9:14, Num 15:15, Num 15:16, Num 15:29; Gal 3:28; Col 3:11
Carl Friedrich Keil and Franz Delitzsch
12:49
There was one law with reference to the Passover which was applicable both to the native and the foreigner: no uncircumcised man was to be allowed to eat of it.
Geneva 1599
12:49 One (u) law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
(u) They that are of the household of God, must be all joined in one faith and religion.
John Gill
12:49 One law shall be to him that is homeborn,.... A proper Israelite, one that is so by descent:
and unto the stranger that sojourneth among you; that becomes a proselyte to the true religion; these were both bound by the same law, and obliged to observe the same rites and ceremonies, and partook of the same ordinances, benefits, and privileges; this was a dawn of grace to the poor Gentiles, and presignified what would be in Gospel times, when they should be fellow citizens with the saints, and of the household of God, be fellow heirs of the same body, and partakers of the promises of Christ by the Gospel, Eph 2:19.
Robert Jamieson, A. R. Fausset and David Brown
12:49 One law shall be to him that is homeborn, and unto the stranger--This regulation displays the liberal spirit of the Hebrew institutions. Any foreigner might obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as in the Christian dispensation, privilege and duty were inseparably conjoined.
12:5012:50: Եւ արարին ամենայն որդիքն Իսրայէլի՝ որպէս պատուիրեաց Տէր Մովսիսի եւ Ահարոնի, նոյնպէս եւ արարին[603]։ [603] Այլք. Նոյնպէս արարին։
50 Բոլոր իսրայէլացիներն արեցին այնպէս, ինչպէս պատուիրել էր Տէրը Մովսէսին ու Ահարոնին. նրանք այդպէս էլ արեցին:
50 Իսրայէլին բոլոր որդիները Տէրոջը Մովսէսին ու Ահարոնին պատուիրածին պէս ըրին։
Եւ արարին ամենայն որդիքն Իսրայելի, որպէս պատուիրեաց Տէր Մովսիսի եւ Ահարոնի, նոյնպէս արարին:

12:50: Եւ արարին ամենայն որդիքն Իսրայէլի՝ որպէս պատուիրեաց Տէր Մովսիսի եւ Ահարոնի, նոյնպէս եւ արարին[603]։
[603] Այլք. Նոյնպէս արարին։
50 Բոլոր իսրայէլացիներն արեցին այնպէս, ինչպէս պատուիրել էր Տէրը Մովսէսին ու Ահարոնին. նրանք այդպէս էլ արեցին:
50 Իսրայէլին բոլոր որդիները Տէրոջը Մովսէսին ու Ահարոնին պատուիրածին պէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
12:5050: И сделали все сыны Израилевы: как повелел Господь Моисею и Аарону, так и сделали.
12:50 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καθὰ καθα just as ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward αὐτούς αυτος he; him οὕτως ουτως so; this way ἐποίησαν ποιεω do; make
12:50 וַ wa וְ and יַּֽעֲשׂ֖וּ yyˈaʕᵃśˌû עשׂה make כָּל־ kol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֧ה ṣiwwˈā צוה command יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron כֵּ֥ן kˌēn כֵּן thus עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
12:50. fecerunt omnes filii Israhel sicut praeceperat Dominus Mosi et AaronAnd all the children of Israel did as the Lord had commanded Moses and Aaron.
50. Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they.
Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they:

50: И сделали все сыны Израилевы: как повелел Господь Моисею и Аарону, так и сделали.
12:50
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καθὰ καθα just as
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
πρὸς προς to; toward
αὐτούς αυτος he; him
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
12:50
וַ wa וְ and
יַּֽעֲשׂ֖וּ yyˈaʕᵃśˌû עשׂה make
כָּל־ kol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֧ה ṣiwwˈā צוה command
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
כֵּ֥ן kˌēn כֵּן thus
עָשֽׂוּ׃ ס ʕāśˈû . s עשׂה make
12:50. fecerunt omnes filii Israhel sicut praeceperat Dominus Mosi et Aaron
And all the children of Israel did as the Lord had commanded Moses and Aaron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:50: as the Lord: Deu 4:1, Deu 4:2, Deu 12:32; Mat 7:24, Mat 7:25, Mat 28:20; Joh 2:5, Joh 13:17, Joh 15:14; Rev 22:15, by their armies, Exo 12:41, Exo 6:26, Exo 7:4
Carl Friedrich Keil and Franz Delitzsch
12:50
Ex 12:50 closes the instructions concerning the Passover with the statement that the Israelites carried them out, viz., in after times (e.g., Num 9:5); and in Ex 12:51 the account of the exodus from Egypt is also brought to a close. All that Jehovah promised to Moses in Ex 6:6 and Ex 6:26 had now been fulfilled. But although v. 51 is a concluding formula, and so belongs to the account just closed, Abenezra was so far right in wishing to connect this verse with the commencement of the following chapter, that such concluding formulae generally serve to link together the different incidents, and therefore not only wind up what goes before, but introduce what has yet to come.
John Gill
12:50 Thus did all the children of Israel,.... They slew a lamb, and roasted and ate it, with unleavened bread, and bitter herbs, and took a bunch of hyssop, and dipped it in the blood, and struck the lintel and the side posts of the doors of their houses: this they did on the night of their deliverance out of Egypt:
as the Lord commanded Moses and Aaron, so did they; being instructed by them; which is an instance of their ready and cheerful obedience to the divine will, which they were under great obligation to perform, from a grateful sense of the wonderful mercy and favour they now were made partakers of.
12:5112:51: Եւ եղեւ յաւուր յայնմիկ՝ եհա՛ն Տէր զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց հանդերձ զօրութեամբ իւրեանց։
51 Ահա այդ օրն էր, որ Տէրը բոլոր իսրայէլացիներին հանեց Եգիպտացիների երկրից:
51 Նոյն օրը Տէրը Եգիպտոսի երկրէն հանեց Իսրայէլի որդիները իրենց զօրքերովը։
Եւ եղեւ յաւուր յայնմիկ եհան Տէր զորդիսն Իսրայելի յերկրէն Եգիպտացւոց հանդերձ զօրութեամբ իւրեանց:

12:51: Եւ եղեւ յաւուր յայնմիկ՝ եհա՛ն Տէր զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց հանդերձ զօրութեամբ իւրեանց։
51 Ահա այդ օրն էր, որ Տէրը բոլոր իսրայէլացիներին հանեց Եգիպտացիների երկրից:
51 Նոյն օրը Տէրը Եգիպտոսի երկրէն հանեց Իսրայէլի որդիները իրենց զօրքերովը։
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12:5151: В этот самый день Господь вывел сынов Израилевых из земли Египетской по ополчениям их.
12:51 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐξήγαγεν εξαγω lead out; bring out κύριος κυριος lord; master τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos σὺν συν with; [definite object marker] δυνάμει δυναμις power; ability αὐτῶν αυτος he; him
12:51 וַ wa וְ and יְהִ֕י yᵊhˈî היה be בְּ bᵊ בְּ in עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this הֹוצִ֨יא hôṣˌî יצא go out יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֧י bᵊnˈê בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt עַל־ ʕal- עַל upon צִבְאֹתָֽם׃ פ ṣivʔōṯˈām . f צָבָא service
12:51. et in eadem die eduxit Dominus filios Israhel de terra Aegypti per turmas suasAnd the same day the Lord brought forth the children of Israel out of the land of Egypt by their companies.
51. And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their hosts.
And it came to pass the selfsame day, [that] the LORD did bring the children of Israel out of the land of Egypt by their armies:

51: В этот самый день Господь вывел сынов Израилевых из земли Египетской по ополчениям их.
12:51
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐξήγαγεν εξαγω lead out; bring out
κύριος κυριος lord; master
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
σὺν συν with; [definite object marker]
δυνάμει δυναμις power; ability
αὐτῶν αυτος he; him
12:51
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
בְּ bᵊ בְּ in
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
הֹוצִ֨יא hôṣˌî יצא go out
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֧י bᵊnˈê בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
צִבְאֹתָֽם׃ פ ṣivʔōṯˈām . f צָבָא service
12:51. et in eadem die eduxit Dominus filios Israhel de terra Aegypti per turmas suas
And the same day the Lord brought forth the children of Israel out of the land of Egypt by their companies.
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Adam Clarke: Commentary on the Bible - 1831
12:51: By their armies - צבאתם tsibotham, from צבא tsaba, to assemble, meet together, in an orderly or regulated manner, and hence to war, to act together as troops in battle; whence צבאות tsebaoth, troops, armies, hosts. It is from this that the Divine Being calls himself יהוה צבאות Yehovah tsebaoth, the Lord Of Hosts or armies, because the Israelites were brought out of Egypt under his direction, marshalled and ordered by himself, guided by his wisdom, supported by his providence, and protected by his might. This is the true and simple reason why God is so frequently styled in Scripture the Lord of hosts; for the Lord did bring the children of Israel out of the land of Egypt by their Armies.
On this chapter the notes have been so full and so explicit, that little can be added to set the subject before the reader in a clearer light. On the ordinance of the Passover, the reader is requested to consult the notes on Exo 12:7, Exo 12:14, and Exo 12:27. See Clarke's note on Exo 12:7. See Clarke's note on Exo 12:14. See Clarke's note on Exo 12:27. For the display of God's power and providence in supporting so great a multitude where, humanly speaking, there was no provision, and the proof that the exodus of the Israelites gives of the truth of the Mosaic history, he is referred to Exo 12:37. And for the meaning of the term Law, to Exo 12:49.
On the ten plagues it may be but just necessary, after what has been said in the notes, to make a few general reflections. When the nature of the Egyptian idolatry is considered, and the plagues which were sent upon them, we may see at once the peculiarity of the judgment, and the great propriety of its being inflicted in the way related by Moses. The plagues were either inflicted on the objects of their idolatry, or by their means.
1. That the river Nile was an object of their worship and one of their greatest gods, we have already seen. As the First plague, its waters were therefore turned into blood; and the fish, many of which were objects also of their adoration, died. Blood was particularly offensive to them, and the touch of any dead animal rendered them unclean. When then their great god, the river, was turned into blood, and its waters became putrid, so that all the fish, minor objects of their devotion, died, we see a judgment at once calculated to punish, correct, and reform them. Could they ever more trust in gods who could neither save themselves nor their deluded worshippers?
2. Mr. Bryant has endeavored to prove that frogs, the Second plague, were sacred animals in Egypt, and dedicated to Osiris: they certainly appear on many ancient Egyptian monuments, and in such circumstances and connections as to show that they were held in religious veneration. These therefore became an awful scourge; first, by their numbers, and their intrusion into every place; and, secondly, by their death, and the infection of the atmosphere which took place in consequence.
3. We have seen also that the Egyptians, especially the priests, affected great cleanliness, and would not wear woolen garments lest any kind of vermin should harbour about them. The Third plague, by means of lice or such like vermin, was wisely calculated both to humble and confound them. In this they immediately saw a power superior to any that could be exerted by their gods or their magicians; and the latter were obliged to confess, This is the finger of God!
4. That flies were held sacred among the Egyptians and among various other nations, admits of the strongest proof. It is very probable that Baal-zebub himself was worshipped under the form of a fly or great cantharid. These, therefore, or some kind of winged noxious insects, became the prime agents in the Fourth plague; and if the cynomyia or dog-fly be intended, we have already seen in the notes with what propriety and effect this judgment was inflicted.
5. The murrain or mortality among the cattle was the Fifth plague, and the most decisive mark of the power and indignation of Jehovah. That dogs, cats, monkeys, rams, heifers, and bulls, were all objects of their most religious veneration, all the world knows. These were smitten in a most singular manner by the hand of God; and the Egyptians saw themselves deprived at once of all their imaginary helpers. Even Apis, their ox-god, in whom they particularly trusted, now suffers, groans, and dies under the hand of Jehovah. Thus does he execute judgment against all the gods of Egypt. See Exo 12:12.
6. The Sixth plague, viz., of boils and blains, was as appropriate as any of the preceding; and the sprinkling of the ashes, the means by which it was produced, peculiarly significant. Pharmacy, Mr. Bryant has observed, was in high repute among the Egyptians; and Isis, their most celebrated goddess, was considered as the preventer or healer of all diseases. "For this goddess," says Diodorus, Hist., lib. i., "used to reveal herself to people in their sleep when they labored under any disorder, and afford them relief. Many who placed their confidence in her influence, παραδοξως ὑγιαινεσθαι, were miraculously restored. Many likewise who had been despaired of and given over by the physicians on account of the obstinacy of the distemper, were saved by this goddess. Numbers who had been deprived of their eyes, and of other parts of their bodies, were all restored on their application to Isis." By this disorder, therefore, which no application to their gods could cure, and which was upon the magicians also, who were supposed to possess most power and influence, God confounded their pride, showed the folly of their worship, and the vanity of their dependence. The means by which these boils and blains were inflicted, viz., the sprinkling of ashes from the furnace, was peculiarly appropriate. Plutarch assures us, De Iside et Osiride, that in several cities of Egypt they were accustomed to sacrifice human beings to Typhon, which they burned alive upon a high altar; and at the close of the sacrifice the priests gathered the ashes of these victims, and scattered them in the air: "I presume, says Mr. Bryant, "with this view, that where an atom of their dust was wafted, a blessing might be entailed. The like was done by Moses with the ashes of the furnace, that wherever any, the smallest portion, alighted, it might prove a plague and a curse to this cruel, ungrateful, and infatuated people. Thus there was a designed contrast in these workings of Providence, an apparent opposition to the superstition of the times."
7. The grievous hail, the Seventh plague, attended with rain, thunder, and lightning, in a country where these scarcely ever occur, and according to an express prediction of Moses, must in the most signal manner point out the power and justice of God. Fire and water were some of the principal objects of Egyptian idolatry; and fire, as Porphyry says, they considered μεγαν ειναι θεον, to be a great god. To find, therefore, that these very elements, the objects of their adoration, were, at the command of a servant of Jehovah, brought as a curse and scourge on the whole land, and upon men also and cattle, must have shaken their belief in these imaginary deities, while it proved to the Israelites that there was none like the God of Jeshurun.
8. In the Eighth plague we see by what insignificant creatures God can bring about a general destruction. A caterpillar is beyond all animals the most contemptible, and, taken singly, the least to be dreaded in the whole empire of nature; but in the hand of Divine justice it becomes one of the most formidable foes of the human race. From the examples in the notes we see how little human power, industry, or art, can avail against this most awful scourge. Not even the most contemptible animal should be considered with disrespect, as in the hand of God it may become the most terrible instrument for the punishment of a criminal individual or a guilty land.
9. The Ninth plague, the total and horrible darkness that lasted for three days, afforded both Israelites and Egyptians the most illustrious proof of the power and universal dominion of God; and was particularly to the latter a most awful yet instructive lesson against a species of idolatry which had been long prevalent in that and other countries, viz., the worship of the celestial luminaries. The sun and moon were both adored as supreme deities, as the sole dispensers of light and life; and the sun was invoked as the giver of immortality and eternal blessedness. Porphyry, De Abstin., l. 4, preserves the very form used by the Egyptian priests in addressing the sun on behalf of a deceased person, that he might be admitted into the society of the gods: Ω δεσποτα Ἡλιε, και Θεοι παντες, οἱ την ζωην τοις ανθρωποις δοντες, προσδεξασθε με, και παραδοτε τοις αΐδιοις Θεοις συνοικον, "O sovereign lord the sun, and all ye other deities who bestow life on mankind! Receive me, and grant that I may be admitted as a companion with the immortal gods!" These objects of their superstitious worship Jehovah showed by this plague to be his creatures, dispensing or withholding their light merely at his will and pleasure; and that the people might be convinced that all this came by his appointment alone, he predicted this awful darkness; and that their astronomers might have the fullest proof that this was no natural occurrence, and could not be the effect of any kind of eclipse, which even when total could endure only about four minutes, (and this case could happen only once in a thousand years), he caused this palpable darkness to continue for three days!
10. The Tenth and last plague, the slaying of the first-born or chief person in each family, may be considered in the light of a Divine retribution: for after that their nation had been preserved by one of the Israelitish family, "they had," says Mr. Bryant, "contrary to all right, and in defiance of original stipulation, enslaved the people to whom they had been so much indebted; and not contented with this, they had proceeded to murder their offspring, and to render the people's bondage intolerable by a wanton exertion of power. It had been told them that the family of the Israelites were esteemed as God's first-born, Exo 4:22; therefore God said: Let my son go, that he may serve me; and if thou refuse - behold, I will slay thy son, even thy First-Born, Exo 4:23. But they heeded not this admonition, and hence those judgments came upon them that terminated in the death of the eldest in each family; a just retaliation for their disobedience and cruelty." See several curious and important remarks on this subject in a work entitled, Observations upon the Plagues inflicted on the Egyptians, by Jacob Bryant, 8vo., 1810.
On the whole we may say, Behold the goodness and severity of God! Severity mixed with goodness even to the same people. He punished and corrected them at the same time; for there was not one of these judgments that had not, from its peculiar nature and circumstances, some emendatory influence. Nor could a more effectual mode be adopted to demonstrate to that people the absurdity of their idolatry, and the inefficacy of their dependence, than that made use of on this occasion by the wise, just, and merciful God. At the same time the Israelites themselves must have received a lesson of the most impressive instruction on the vanity and wickedness of idolatry, to which they were at all times most deplorably prone, and of which they would no doubt have given many more examples, had they not had the Egyptian plagues continually before their eyes. It was probably these signal displays of God's rower and justice, and these alone, that induced them to leave Egypt at his command by Moses and Aaron; otherwise, with the dreadful wilderness before them, totally unprovided for such a journey, in which humanly speaking it was impossible for them and their households to subsist, they would have rather preferred the ills they then suffered, than have run the risk of greater by an attempt to escape from their present bondage. This is proved by their murmurings, Exo 16:2, Exo 16:3, from which it is evident that they preferred Egypt with all its curses to their situation in the wilderness, and never could have been induced to leave it had they not had the fullest evidence that it was the will of God; which will they were obliged, on pain of utter destruction, to obey.
John Gill
12:51 And it came to pass the selfsame day,.... That the above ordinance was instituted and celebrated in the night:
that the Lord did bring the children of Israel out of the land of Egypt, by their armies; by their several tribes, which were like so many armies, marching in large numbers, and with great order and regularity; see Gill on Ex 7:4.