And ye shall take a bunch of hyssop
Which some take to be "mint", others "origanum" or "marjoram", as Kimchi F19, others "rosemary", as Piscator, Rivet, and many more; and indeed this seems to be fitter to strike or sprinkle with than hyssop; but it is more generally understood of hyssop, because the Hebrew word "ezob" is so near in sound to it; though whether it means the same herb we call hyssop is uncertain: Jarchi says, three stalks of it are called a bunch, and so the Misnic canon runs F20,
``the command concerning hyssop is three stalks (which Maimonides on the place interprets roots), and in them three branches;''which some have allegorically applied to the Trinity, by whom the hearts of God's people are sprinkled with the blood of the true paschal Lamb, and are purged from dead works: the Heathens in their sacrifices used sometimes branches of laurel, and sometimes branches of the olive, to sprinkle with F21: and dip it in the blood that is in the basin:
which, according to the Targum of Jonathan, was an earthen vessel, into which the blood of the lamb was received when slain, and into this the bunch of hyssop was dipped; so it was usual with the Heathens to receive the blood of the sacrifice in cups or basins F24: the blood being received into a basin, and not spilled on the ground and trampled on, may denote the preciousness of the blood of Christ, the true passover lamb, which is for its worth and excellent efficacy to be highly prized and esteemed, and not to be counted as a common or unholy thing; and the dipping the bunch of hyssop into the blood of the lamb may signify the exercise of faith on the blood of Christ, which is a low and humble grace, excludes boasting in the creature, deals alone with the blood of Jesus for peace, pardon, and cleansing, and by which the heart is purified, as it deals with that blood: and strike the lintel and the two side posts with the blood that [is]
in the basin:
an emblem of the sprinkling of the hearts and consciences of believers with the blood of Christ, and cleansing them from all sin by it: and none of you shall go out at the door of his house until the
that they might not be in the way of the destroyer; and though the destroying angel knew an Israelite from an Egyptian, yet this was to be the ordinance of protection to them, abiding in their houses, marked with the blood of the passover lamb; signifying that their safety was in their being under that blood, as the safety of believers lies in their being justified by the blood of Christ; for to that it is owing that they are saved from wrath to come: this is the purple covering under which they pass safely through this world to the heavenly glory, ( Romans 5:9 ) ( Song of Solomon 3:10 ) , this circumstance was peculiar to the passover in Egypt; in later times there was not the like danger.
F19 Sepher Shorash, rad. (bza) .
F20 Misn. Parah, c. 11. sect. 9.
F21 Vid. Kipping. Rom. Antiqu. p. 241. Virgil Aeneid. 6. Ovid. Fast. l. 5.
F24 "-------------tepidumque cruorem Succipiunt pateris----------" Virgil. Aeneid. 6.