Numbers 9:2-3

9:2 “The Israelites are to observe ¹  the Passover ²  at its appointed time. ³  9:3 In the fourteenth day of this month, at twilight, ⁴  you are to observe it at its appointed time; you must keep ⁵  it in accordance with all its statutes and all its customs.” ⁶ 

Numbers 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Numbers 9:13

9:13 But ⁷  the man who is ceremonially clean, and was not on a journey, and fails ⁸  to keep the Passover, that person must be cut off from his people. ⁹  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ¹⁰ 

Exodus 23:15

23:15 You are to observe the Feast of Unleavened Bread; seven days ¹¹  you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time ¹²  you came out of Egypt. No one may appear before ¹³  me empty-handed.

Psalms 81:3

81:3 Sound the ram’s horn on the day of the new moon, ¹⁴ 

and on the day of the full moon when our festival begins. ¹⁵ 

[9:2]  ¹ tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.

[9:2]  ² sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.

[9:2]  ³ tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.

[9:3]  ⁴ tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).

[9:3]  ⁵ tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.

[9:3]  ⁶ tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.

[9:13]  ⁷ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ⁸ tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

[9:13]  ⁹ sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.

[9:13]  ¹⁰ tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.

[23:15]  ¹¹ tn This is an adverbial accusative of time.

[23:15]  ¹² tn Heb “in it.”

[23:15]  ¹³ tn The verb is a Niphal imperfect; the nuance of permission works well here – no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).

[81:3]  ¹⁴ tn Heb “at the new moon.”

[81:3]  ¹⁵ tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).