calceis ii. 1, 7; and Bochart, Hieroz. i. pp. 686ff.), and “staff in hand” (Gen 32:11). The directions in Exo 12:11 had reference to the paschal meal in Egypt only, and had no other signification than to prepare the Israelites for their approaching departure. But though “this preparation was intended to give the paschal meal the appearance of a support for the journey, which the Israelites were about to tale,” this by no means exhausts its signification. The divine instructions close with the words, “it is פּסח to Jehovah;” i.e., what is prescribed is a pesach appointed by Jehovah, and to be kept for Him (cf. Exo 20:10, “Sabbath to Jehovah;” Exo 32:5, “feast to Jehovah”). The word פּסח, Aram. פסחא, Gr. πάσχα, is derived from פּסח, lit., to leap or hop, from which these two meanings arise: (1) to limp (1Ki 18:21; 2Sa 4:4, etc.); and (2) to pass over, transire (hence Tiphsah, a passage over, 1Ki 4:24). It is for the most part used figuratively for ὑπερβαίνειν, to pass by or spare; as in this case, where the destroying angel passed by the doors and houses of the Israelites that were smeared with blood. From this, pesach (ὑπέρβασις, Aquil. in Exo 12:11; ὑπερβασία, Joseph.Ant. ii. 14, 6) came afterwards to be used for the lamb, through which, according to divine appointment, the passing by or sparing had been effected (Exo 12:21, Exo 12:27; 2Ch 35:1, 2Ch 35:13, etc.); then for the preparation of the lamb for a meal, in accordance with the divine instructions, or for the celebration of this meal (thus here, Exo 12:11; Lev 23:5; Num 9:7, etc.); and then, lastly, it was transferred to the whole seven days' observance of the feast of unleavened bread, which began with this meal (Deu 16:1), and also to the sacrifices which were to be offered at that feast (Deu 16:2; 2Ch 35:1, 2Ch 35:7, etc.). The killing of the lamb appointed for the pesach was a זבח, i.e., a slain-offering, as Moses calls it when making known the command of God to the elders (Exo 12:27); consequently the eating of it was a sacrificial feast (“the sacrifice of the feast of the Passover,” Exo 34:25). For זבח is never applied to slaying alone, as שׁחט is. Even in Pro 17:1 and 1Sa 28:24, which Hoffmann adduces in support of this meaning, it signifies “to sacrifice” only in a figurative or transferred sense. At the first Passover in Egypt, it is true, there was no presentation (הקריב), because Israel had not altar there. But the presentation took place at the very first
