the Week of Proper 14 / Ordinary 19
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Chinese NCV (Simplified)
åºååè®° 12:8
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
当 夜 要 吃 羊 羔 的 肉 ； 用 火 烤 了 ， 与 无 酵 饼 和 苦 菜 同 吃 。
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
eat the: Matthew 26:26, John 6:52-57
roast: Deuteronomy 16:7, Psalms 22:14, Isaiah 53:10
unleavened: Exodus 13:3, Exodus 13:7, Exodus 34:25, Numbers 9:11, Deuteronomy 16:3, Amos 4:5, Matthew 16:12, 1 Corinthians 5:6-8, Galatians 5:9
with bitter: Exodus 1:14, Numbers 9:11, Zechariah 12:10, 1 Thessalonians 1:6
Reciprocal: Exodus 12:9 - but roast with fire Exodus 12:15 - Seven Exodus 23:18 - blood Exodus 29:2 - bread Leviticus 2:4 - the oven Leviticus 6:16 - unleavened Deuteronomy 16:1 - the passover 2 Chronicles 35:13 - roasted Mark 14:12 - the first
Cross-References
Seth also had a son, and they named him Enosh. At that time people began to pray to the Lord .
When the Egyptians see you, they will say, ‘This woman is his wife.' Then they will kill me but let you live.
When Abram came to Egypt, the Egyptians saw that Sarai was very beautiful.
The Egyptian officers saw her and told the king of Egypt how beautiful she was. They took her to the king's palace, and
the king was kind to Abram because he thought Abram was her brother. He gave Abram sheep, cattle, male and female donkeys, male and female servants, and camels.
and where he had built an altar. So he worshiped the Lord there.
Abraham planted a tamarisk tree at Beersheba and prayed to the Lord , the God who lives forever.
At first, the name of that city was Luz, but Jacob named it Bethel.
We will leave here and go to Bethel. There I will build an altar to God, who has helped me during my time of trouble. He has been with me everywhere I have gone."
Joshua sent some men from Jericho to Ai, which was near Beth Aven, east of Bethel. He told them, "Go to Ai and spy out the area." So the men went to spy on Ai.
Gill's Notes on the Bible
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,
Exodus 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, 1 Corinthians 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 of Solomon 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
Zechariah 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.)
Barnes' Notes on the Bible
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 Genesis 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, 1 Corinthians 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, Matthew 16:6, Matthew 16:12, as to the symbolism of leaven.
Bitter herbs - The word occurs only here and in Numbers 9:11, in reference to herbs. The symbolic reference to the previous sufferings of the Israelites is generally admitted.
Clarke's Notes on the Bible
Verse Exodus 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 honour of Osiris. The AEthiopians 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; 1 Corinthians 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.
