Discovery BoxExodus 12:27
Context12:27 then you will say, ‘It is the sacrifice 1 of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck 2 Egypt and delivered our households.’” The people bowed down low 3 to the ground,
Leviticus 23:5
Context23:5 In the first month, on the fourteenth day of the month, at twilight, 4 is a Passover offering to the Lord.
Numbers 28:16
Context28:16 “‘On the fourteenth day of the first month is the Lord’s Passover.
Deuteronomy 16:2-6
Context16:2 You must sacrifice the Passover animal 5 (from the flock or the herd) to the Lord your God in the place where he 6 chooses to locate his name. 16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt. 16:4 There must not be a scrap of yeast within your land 7 for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. 8 16:5 You may not sacrifice the Passover in just any of your villages 9 that the Lord your God is giving you, 16:6 but you must sacrifice it 10 in the evening in 11 the place where he 12 chooses to locate his name, at sunset, the time of day you came out of Egypt.
Deuteronomy 16:1
Context16:1 Observe the month Abib 13 and keep the Passover to the Lord your God, for in that month 14 he 15 brought you out of Egypt by night.
Colossians 1:7
Context1:7 You learned the gospel 16 from Epaphras, our dear fellow slave 17 – a 18 faithful minister of Christ on our 19 behalf –
[12:27] 1 sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.
[12:27] 2 tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.
[12:27] 3 tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.
[23:5] 4 tn Heb “between the two evenings,” perhaps designating the time between the setting of the sun and the true darkness of night. Cf. KJV, ASV “at even”; NAB “at the evening twilight.”
[16:2] 5 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.
[16:2] 6 tn Heb “the
[16:4] 7 tn Heb “leaven must not be seen among you in all your border.”
[16:4] 8 tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.
[16:6] 10 tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.
[16:6] 11 tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”
[16:6] 12 tn Heb “the
[16:1] 13 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
[16:1] 14 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.
[16:1] 15 tn Heb “the
[1:7] 16 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 17 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 18 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 19 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
