[628]. This is admitted by a learned writer, with whose work on sacrifices Archbishop Magee was familiar, and who had anticipated most of his arguments on the subject of the passover: “Cum ad Paschale sacrificium etiam pecudes ex armento lectas in sacris literis imperatas legimus, non designatur illa victima, quæ פסח proprie appellatur, sed alia quædam sacrificia eidem victimæ adjungenda.”—Outram de Sacrificiis, lib. i. ch. xiii. § 10.
[629]. Simonis describes the verb זבח as meaning (1.) in genere mactavit; (2.) in specie mactavit ad sacrificandum; and the noun, as proprie mactatio; metonym. (1.) caro mactatorum animalium; (2.) sacrificium.—Lex. Hebr. et Chald. Ed. Eichhorn, in v.
[630]. The following passages constitute the whole passover-law: Exod. xii. 3-11, 14, 24-27, 43-49. Lev. xxiii. 5. Num. ix. 10-14; xxviii. 16. Deut. xvi. 1, 4-7. We have here the original statutes provided for the perpetual regulation of the rite: and in any discussion respecting its character, the appeal should be to these alone. The advocates for its sacrificial nature must be aware that this rule would destroy their whole case.
I subjoin a list of the passages relating to the feast of unleavened bread: Exod. xii. 15-20; xiii. 6-10; xxiii. 18, first clause; xxxiv. 25, first clause. Lev. xxiii. 6-14. Num. xxviii. 17-25. Deut. xvi. 2-4, 8.
[631]. Lightfoot’s Temple Service, ch. xii. Introd.
[632]. See Lightfoot’s Temple Service, ch. xii. sec. 5. “The Mishna says: Mactat Israelita, excipit sanguinem sacerdos.”—The Treatise Pesachim, in Surenhus. ii. 153.
[633]. P. 294.
[634]. See Lightfoot’s Temple Service, xii. 5, and the Treatise Pesachim, Surenh. ii. 135.
[635]. Exod. xii. 9, 10. The phrase “the purtenance thereof,” in the common version, means “the entrails thereof,” קרבו.
[636]. See Lev. i. 9, 13, 17; vi. 15-18, 26, 29; vii. 3, 6-10, 14, 15, 30-36.