the Third Week after Easter
Click here to learn more!
Read the Bible
THE MESSAGE
Exodus 12:8
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
They shall eat the flesh in that night, roasted with fire, and matzah. They shall eat it with bitter herbs.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.
And they will eat the meat on this night; they will eat it fire-roasted and with unleavened bread on bitter herbs.
On this night they must roast the lamb over a fire. They must eat it with bitter herbs and bread made without yeast.
They will eat the meat the same night; they will eat it roasted over the fire with bread made without yeast and with bitter herbs.
'They shall eat the meat that same night, roasted in fire, and they shall eat it with unleavened bread and bitter herbs.
'They shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.
And they shal eate the flesh the same night, roste with fire, and vnleauened bread: with sowre herbes they shall eate it.
And they shall eat the flesh that night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.
That night the animals are to be roasted and eaten, together with bitter herbs and thin bread made without yeast.
That night, they are to eat the meat, roasted in the fire; they are to eat it with matzah and maror.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter [herbs] shall they eat it.
"On this night you must roast the lamb and eat all the meat. You must also eat bitter herbs and bread made without yeast.
They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it.
And they shall eat the meat in that night, roasted with fire, with unleavened bread; and with bitter herbs they shall eat it.
That night the meat is to be roasted, and eaten with bitter herbs and with bread made without yeast.
They are to eat the meat that night; they should eat it, roasted over the fire along with unleavened bread and bitter herbs.
And they shall eat the flesh in this night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.
And so shal they eate flesh ye same night, rosted at the fyre, & vnleuended bred, and shal eate it with sowre sawse.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.
And let your food that night be the flesh of the lamb, cooked with fire in the oven, together with unleavened bread and bitter-tasting plants.
And they shall eate the fleshe the same nyght, rost with fire, and with vnleauened bread: and with sowre hearbes they shall eate it.
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 roste with fire, and vnleauened bread, and with bitter herbes they shall eate it.
And they shall eat the flesh in this night roast with fire, and they shall eat unleavened bread with bitter herbs.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.
They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs.
and in that niyt thei schulen ete fleischis, roostid with fier, and therf looues, with letusis of the feeld.
`And they have eaten the flesh in this night, roast with fire; with unleavened things and bitters they do eat it;
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, roasted with fire; and unleavened bread, [and] with bitter [herbs] they shall eat it.
They shall eat the flesh in that night, roasted with fire, and unleavened bread. They shall eat it with bitter herbs.
Then they shall eat the flesh on that night; roasted in fire, with unleavened bread and with bitter herbs they shall eat it.
That same night they must roast the meat over a fire and eat it along with bitter salad greens and bread made without yeast.
They must eat the meat that same night, made ready over a fire. They will eat it with bread made without yeast and with bitter plants.
They shall eat the lamb that same night; they shall eat it roasted over the fire with unleavened bread and bitter herbs.
Then shall they eat the flesh, in the same night, - roast with fire, and with unleavened cakes, with bitter herbs, shall they eat it.
And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce.
They shall eat the flesh that night, roasted; with unleavened bread and bitter herbs they shall eat it.
'They shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs.
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
When Abram arrived in Egypt, the Egyptians took one look and saw that his wife was stunningly beautiful. Pharaoh's princes raved over her to Pharaoh. She was taken to live with Pharaoh.
Because of her, Abram got along very well: he accumulated sheep and cattle, male and female donkeys, men and women servants, and camels. But God hit Pharaoh hard because of Abram's wife Sarai; everybody in the palace got seriously sick.
Abraham planted a tamarisk tree in Beersheba and worshiped God there, praying to the Eternal God. Abraham lived in Philistine country for a long time.
Joshua sent men from Jericho to Ai (The Ruin), which is near Beth Aven just east of Bethel. He instructed them, "Go up and spy out the land." The men went up and spied out Ai.
Joshua and all his soldiers got ready to march on Ai. Joshua chose thirty thousand men, tough, seasoned fighters, and sent them off at night with these orders: "Look sharp now. Lie in ambush behind the city. Get as close as you can. Stay alert. I and the troops with me will approach the city head-on. When they come out to meet us just as before, we'll turn and run. They'll come after us, leaving the city. As we are off and running, they'll say, ‘They're running away just like the first time.' That's your signal to spring from your ambush and take the city. God , your God, will hand it to you on a platter. Once you have the city, burn it down. God says it, you do it. Go to it. I've given you your orders."
The Benjaminites from Geba lived in: Micmash Aijah Bethel and its suburbs Anathoth Nob and Ananiah Hazor Ramah and Gittaim Hadid, Zeboim, and Neballat Lod and Ono and the Valley of the Craftsmen. Also some of the Levitical groups of Judah were assigned to Benjamin.
You Who Legislate Evil Doom to you who legislate evil, who make laws that make victims— Laws that make misery for the poor, that rob my destitute people of dignity, Exploiting defenseless widows, taking advantage of homeless children. What will you have to say on Judgment Day, when Doomsday arrives out of the blue? Who will you get to help you? What good will your money do you? A sorry sight you'll be then, huddled with the prisoners, or just some corpses stacked in the street. Even after all this, God is still angry, his fist still raised, ready to hit them again. "Doom to Assyria, weapon of my anger. My wrath is a cudgel in his hands! I send him against a godless nation, against the people I'm angry with. I command him to strip them clean, rob them blind, and then push their faces in the mud and leave them. But Assyria has another agenda; he has something else in mind. He's out to destroy utterly, to stamp out as many nations as he can. Assyria says, ‘Aren't my commanders all kings? Can't they do whatever they like? Didn't I destroy Calno as well as Carchemish? Hamath as well as Arpad? Level Samaria as I did Damascus? I've eliminated kingdoms full of gods far more impressive than anything in Jerusalem and Samaria. So what's to keep me from destroying Jerusalem in the same way I destroyed Samaria and all her god-idols?'" When the Master has finished dealing with Mount Zion and Jerusalem, he'll say, "Now it's Assyria's turn. I'll punish the bragging arrogance of the king of Assyria, his high and mighty posturing, the way he goes around saying, "‘I've done all this by myself. I know more than anyone. I've wiped out the boundaries of whole countries. I've walked in and taken anything I wanted. I charged in like a bull and toppled their kings from their thrones. I reached out my hand and took all that they treasured as easily as a boy taking a bird's eggs from a nest. Like a farmer gathering eggs from the henhouse, I gathered the world in my basket, And no one so much as fluttered a wing or squawked or even chirped.'" Does an ax take over from the one who swings it? Does a saw act more important than the sawyer? As if a shovel did its shoveling by using a ditch digger! As if a hammer used the carpenter to pound nails! Therefore the Master, God -of-the-Angel-Armies, will send a debilitating disease on his robust Assyrian fighters. Under the canopy of God's bright glory a fierce fire will break out. Israel's Light will burst into a conflagration. The Holy will explode into a firestorm, And in one day burn to cinders every last Assyrian thornbush. God will destroy the splendid trees and lush gardens. The Assyrian body and soul will waste away to nothing like a disease-ridden invalid. A child could count what's left of the trees on the fingers of his two hands. And on that Day also, what's left of Israel, the ragtag survivors of Jacob, will no longer be fascinated by abusive, battering Assyria. They'll lean on God , The Holy—yes, truly. The ragtag remnant—what's left of Jacob—will come back to the Strong God. Your people Israel were once like the sand on the seashore, but only a scattered few will return. Destruction is ordered, brimming over with righteousness. For the Master, God -of-the-Angel-Armies, will finish here what he started all over the globe. Therefore the Master, God -of-the-Angel-Armies, says: "My dear, dear people who live in Zion, don't be terrorized by the Assyrians when they beat you with clubs and threaten you with rods like the Egyptians once did. In just a short time my anger against you will be spent and I'll turn my destroying anger on them. I, God -of-the-Angel-Armies, will go after them with a cat-o'-nine-tails and finish them off decisively—as Gideon downed Midian at the rock Oreb, as Moses turned the tables on Egypt. On that day, Assyria will be pulled off your back, and the yoke of slavery lifted from your neck." Assyria's on the move: up from Rimmon, on to Aiath, through Migron, with a bivouac at Micmash. They've crossed the pass, set camp at Geba for the night. Ramah trembles with fright. Gibeah of Saul has run off. Cry for help, daughter of Gallim! Listen to her, Laishah! Do something, Anathoth! Madmenah takes to the hills. The people of Gebim flee in panic. The enemy's soon at Nob—nearly there! In sight of the city he shakes his fist At the mount of dear daughter Zion, the hill of Jerusalem. But now watch this: The Master, God -of-the-Angel-Armies, swings his ax and lops the branches, Chops down the giant trees, lays flat the towering forest-on-the-march. His ax will make toothpicks of that forest, that Lebanon-like army reduced to kindling.
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.
