You know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.
Read Chapter 26
Augustine of Hippo
AD 430
De Cons. Ev., ii, 78: We gather from John’s account, that six days before the Passover, Jesus came to Bethany, and thence entered Jerusalem sitting upon theass, after which were done the things related to have been done at Jerusalem. We understand therefore that four days elapsed from His coming to Bethany, to make this two days before the Passover. The difference between the Passover and the feast of unleavened bread is this; the name Passover is given to that one day on which the lamb was slain in the evening, that is, the fourteenth moon of the first month; and on the fifteenth moon, the day that the people came out of Egypt, followed the festival of unleavened bread. But the Evangelists seem touse the terms indifferently.
You know that after two days shall be the Pasch; or the feast of the Pasch. The Protestants translate, of the Passover. The French all retain the same word in their language, Paque; as the author of the Latin Vulgate and all other Greek versions have done. It is indeed an evident mistake, (as St. Augustine observed) to take Pascha for a Greek word, as Mr. N. has done, who in his note on this place says, Pascha, in Greek, is a passion or suffering. It is certain that the word Pascha, or Pasche, is from a Hebrew derivation, signifying a passing by or passing over. Yet it must also be observed, that this same word Pascha, has different significations; sometimes it is put for the Paschal Lamb, that was sacrificed; as Luke xxii. 7, elsewhere for the first day of the Paschal feast and solemnity, which lasted seven days; as in this place, and Ezechiel xlv. 21. Again it is taken for the sabbath-day, that happened within the seven days of the solemnity. (John xix. 14.) And it is also used to si...
After the discourse in which the Lord had declared that He should return in splendour, He announces to them His approaching Passion, that they might learn the close connection between the sacrament of the Cross, and the glory of eternity.
After the two days of the shining light of the Old and of the New Testament, the true Passover is slain for the world. Also our Passover is celebrated whenwe leave the things of earth, and hasten to the things of heaven.
But mark thou, I pray you, how He has in all His first sayings after a new manner worked up and thrown into the shade what was most painful to them. For He said not, You know that after two days I am betrayed, but, You know that after two days is the passover, to show that what is done is a mystery and that a feast and celebration is being kept for the salvation of the world, and that with foreknowledge He suffered all. So then, as though this were sufficient consolation for them, He did not even say anything to them now about a resurrection; for it was superfluous, after having discoursed so much about it, to speak of it again. And moreover, as I said, He shows that even His very passion is a deliverance from countless evils, having by the passover reminded them of the ancient benefits in Egypt.
“All these sayings,” i.e. about the consummation of the world, and the day of judgment. Or, “finished,” because He had fulfilled in doing and preaching all things from the beginning of the Gospel to His Passion.
Or, because by the help of the Lord the Israelitish people, freed from Egyptian bondage, passed forth into liberty.
Mystically, that is called the Passover, because on that day Christ passed out of the world to His Father, from corruption to in corruption, from life to death, or because He redeemed the world by causing it savingly to pass from the slavery of the Devil.
After speaking of the kingdom and of retribution, it was opportune that He should then speak also concerning His own Passion, all but saying, "And those who crucify Me shall merit the fire."
