English Standard Version
“This day shall be for you a memorial day, and you shall keep it as a feast to the LORD; throughout your generations, as a statute forever, you shall keep it as a feast.
King James Bible
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.
American Standard Version
And this day shall be unto you for a memorial, and ye shall keep it a feast to Jehovah: throughout your generations ye shall keep it a feast by an ordinance for ever.
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.
English Revised Version
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.
Webster's Bible Translation
And this day shall be to 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.
Exodus 12:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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 (Exodus 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 Leviticus 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 (Exodus 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. 1 Corinthians 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 (Psalm 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 (1 Corinthians 5:7), of whom the apostle says (1 Corinthians 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 (Leviticus 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 Numbers 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 Exodus 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 Numbers 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 (Exodus 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 Numbers 9:11, in accordance with their significance in relation to it (vid., Exodus 12:15). There is no discrepancy between this and Deuteronomy 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.
Treasury of Scripture Knowledge
by an ordinance
and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight.
And you shall observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt. Therefore you shall observe this day, throughout your generations, as a statute forever.
You shall observe this rite as a statute for you and for your sons forever.
And it shall be to you as a sign on your hand and as a memorial between your eyes, that the law of the LORD may be in your mouth. For with a strong hand the LORD has brought you out of Egypt.
You shall therefore keep this statute at its appointed time from year to year.
You shall keep the Feast of Unleavened Bread. As I commanded you, you shall eat unleavened bread for seven days at the appointed time in the month of Abib, for in it you came out of Egypt. None shall appear before me empty-handed.
"These are the appointed feasts of the LORD, the holy convocations, which you shall proclaim at the time appointed for them.
Jump to PreviousAge-During Celebrate Commemorate Feast Festival Forever Generations Kept Lasting Memorial Memories Observe Order Ordinance Permanent Statute Throughout
Jump to NextAge-During Celebrate Commemorate Feast Festival Forever Generations Kept Lasting Memorial Memories Observe Order Ordinance Permanent Statute Throughout
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