Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1403

 =Chap. 16=

verses 1-8
Israel was to make ready the Passover to the Lord in the earing month (see at Exo 12:2). The precise day is supposed to be known from Ex 12, as in Exo 23:15. פּסח עשׂה (to prepare the Passover), which is used primarily to denote the preparation of the paschal lamb for a festal meal, is employed here in a wider signification viz., “to keep the Passover.” At this feast they were to slay sheep and oxen to the Lord for a Passover, at the place, etc. In Deu 16:2, as in Deu 16:1, the word “Passover” is employed in a broader sense, and includes not only the paschal lamb, but the paschal sacrifices generally, which the Rabbins embrace under the common name of chagiga; not the burnt-offerings and sin-offerings, however, prescribed in Num 28:19-26, but all the sacrifices that were slain at the feast of the Passover (i.e., during the seven days of the Mazzoth, which are included under the name of pascha) for the purpose of holding sacrificial meals. This is evident from the expression “of the flock and the herd;” as it was expressly laid down, that only a שׂה, i.e., a yearling animal of the sheep or goats, was to be slain for the paschal meal on the fourteenth of the month in the evening, and an ox was never slaughtered in the place of the lamb. But if any doubt could exist upon this point, it would be completely set aside by Deu 16:3 : “Thou shalt eat no leavened bread with it: seven days shalt thou eat unleavened bread therewith.” As the word “therewith” cannot possibly refer to anything else than the “Passover” in Deu 16:2, it is distinctly stated that the slaughtering and eating of the Passover was to last seven days, whereas the Passover lamb was to be slain and consumed in the evening of the fourteenth Abib (Exo 12:10). Moses called the unleavened bread “the bread of affliction,” because the Israelites had to leave Egypt in anxious flight (Exo 12:11) and were therefore unable to leaven the dough (Exo 12:39), for the purpose of reminding the congregation of the oppression endured in Egypt, and to stir them up to gratitude towards the Lord their deliverer, that they might remember that day as long as they lived. (On the meaning of the Mazzothy, see at Exo 12:8 and Exo 12:15.) - On account of the importance of the unleavened bread as a symbolical shadowing forth of the significance of the Passover, as the feast of the renewal and sanctification of the life of Israel, Moses repeats in Deu 16:4 two of the points in the law of the feast: first of all the one laid down in Exo 13:7, that no leaven was to be seen in the land during the seven days; and secondly, the one in Exo 23:18 and Exo 34:25, that none of the flesh of the paschal lamb was to be left till the next morning, in order that all corruption might be kept at a distance from the paschal food. Leaven, for example, sets the dough in fermentation, from which putrefaction ensues; and in the East, if flesh is kept, it very quickly decomposes. He then once more fixes the time and place for keeping the Passover (the former according to Exo 12:6 and Lev 23:5, etc.), and adds in Deu 16:7 the express regulation, that not only the slaughtering and sacrificing, but the roasting (see at Exo 12:9) and eating of the paschal lamb were to take place at the sanctuary, and that the next morning they could turn and go back home.