Numbers 9:3

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

Exodus 12:2-14

12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁴  12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each ⁵  must take a lamb ⁶  for themselves according to their families ⁷  – a lamb for each household. ⁸  12:4 If any household is too small ⁹  for a lamb, ¹⁰  the man ¹¹  and his next-door neighbor ¹²  are to take ¹³  a lamb according to the number of people – you will make your count for the lamb according to how much each one can eat. ¹⁴  12:5 Your lamb must be ¹⁵  perfect, ¹⁶  a male, one year old; ¹⁷  you may take ¹⁸  it from the sheep or from the goats. 12:6 You must care for it ¹⁹  until the fourteenth day of this month, and then the whole community ²⁰  of Israel will kill it around sundown. ²¹  12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it. 12:8 They will eat the meat the same night; ²²  they will eat it roasted over the fire with bread made without yeast ²³  and with bitter herbs. 12:9 Do not eat it raw ²⁴  or boiled in water, but roast it over the fire with its head, its legs, and its entrails. 12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning. 12:11 This is how you are to eat it – dressed to travel, ²⁵  your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. ²⁶ 

12:12 I will pass through ²⁷  the land of Egypt in the same ²⁸  night, and I will attack ²⁹  all the firstborn in the land of Egypt, both of humans and of animals, ³⁰  and on all the gods of Egypt I will execute judgment. ³¹  I am the Lord. 12:13 The blood will be a sign for you on the houses where you are, so that when I see ³²  the blood I will pass over you, ³³  and this plague ³⁴  will not fall on you to destroy you ³⁵  when I attack ³⁶  the land of Egypt. ³⁷ 

12:14 This day will become ³⁸  a memorial ³⁹  for you, and you will celebrate it as a festival ⁴⁰  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁴¹ 

Exodus 12:43-49

Participation in the Passover

12:43 ⁴² The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may ⁴³  share in eating it. ⁴⁴  12:44 But everyone’s servant who is bought for money, after you have circumcised him, may eat it. 12:45 A foreigner and a hired worker must not eat it. 12:46 It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it. 12:47 The whole community of Israel must observe it.

12:48 “When a foreigner lives ⁴⁵  with you and wants to observe the Passover to the Lord, all his males must be circumcised, ⁴⁶  and then he may approach and observe it, and he will be like one who is born in the land ⁴⁷  – but no uncircumcised person may eat of it. 12:49 The same law will apply ⁴⁸  to the person who is native-born and to the foreigner who lives among you.”

Exodus 12:2

12:2 “This month is to be your beginning of months; it will be your first month of the year. ⁴⁹ 

Exodus 30:2-15

30:2 Its length is to be a foot and a half ⁵⁰  and its width a foot and a half; it will be square. Its height is to be three feet, ⁵¹  with its horns of one piece with it. ⁵²  30:3 You are to overlay it with pure gold – its top, ⁵³  its four walls, ⁵⁴  and its horns – and make a surrounding border of gold for it. ⁵⁵  30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. ⁵⁶  The rings ⁵⁷  will be places ⁵⁸  for poles to carry it with. 30:5 You are to make the poles of acacia wood and overlay them with gold.

30:6 “You are to put it in front of the curtain that is before the ark of the testimony (before the atonement lid that is over the testimony), where I will meet you. 30:7 Aaron is to burn sweet incense ⁵⁹  on it morning by morning; when he attends ⁶⁰  to the lamps he is to burn incense. ⁶¹  30:8 When Aaron sets up the lamps around sundown he is to burn incense on it; it is to be a regular incense offering before the Lord throughout your generations. 30:9 You must not offer strange incense on it, nor burnt offering, nor meal offering, and you must not pour out a drink offering on it. 30:10 Aaron is to make atonement on its horns once in the year with some of the blood of the sin offering for atonement; ⁶²  once in the year ⁶³  he is to make atonement on it throughout your generations. It is most holy to the Lord.” ⁶⁴ 

The Ransom Money

30:11 ⁶⁵ The Lord spoke to Moses: ⁶⁶  30:12 “When you take a census ⁶⁷  of the Israelites according to their number, ⁶⁸  then each man is to pay a ransom ⁶⁹  for his life to the Lord when you number them, ⁷⁰  so that there will be no plague among them when you number them. 30:13 Everyone who crosses over to those who are numbered ⁷¹  is to pay this: a half shekel ⁷²  according to the shekel of the sanctuary ⁷³  (a shekel weighs twenty gerahs). The half shekel is to be an offering ⁷⁴  to the Lord. 30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. 30:15 The rich are not to increase it, ⁷⁵  and the poor are not to pay less than the half shekel when giving ⁷⁶  the offering of the Lord, to make atonement ⁷⁷  for your lives.

John 19:36

19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ⁷⁸ 

[9:3]  ¹ 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]  ² 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]  ³ 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.

[12:2]  ⁴ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[12:3]  ⁵ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

[12:3]  ⁶ tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

[12:3]  ⁷ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

[12:3]  ⁸ tn Heb “house” (also at the beginning of the following verse).

[12:4]  ⁹ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

[12:4]  ¹⁰ tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה (yim’at habbayit mihyot miseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

[12:4]  ¹¹ tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

[12:4]  ¹² tn Heb “who is near to his house.”

[12:4]  ¹³ tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.”

[12:4]  ¹⁴ tn Heb “[every] man according to his eating.”

[12:5]  ¹⁵ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

[12:5]  ¹⁶ tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

[12:5]  ¹⁷ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

[12:5]  ¹⁸ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

[12:6]  ¹⁹ tn The text has וְהָיָה לָכֶם לְמִשְׁמֶרֶת (vÿhaya lakem lÿmishmeret, “and it will be for you for a keeping”). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32-34).

[12:6]  ²⁰ tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.

[12:6]  ²¹ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

[12:8]  ²² tn Heb “this night.”

[12:8]  ²³ sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[12:9]  ²⁴ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[12:11]  ²⁵ tn Heb “your loins girded.”

[12:11]  ²⁶ tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

[12:12]  ²⁷ tn The verb וְעָבַרְתִּי (vÿ’avarti) is a Qal perfect with vav (ו) consecutive, announcing the future action of God in bringing judgment on the land. The word means “pass over, across, through.” This verb provides a contextual motive for the name “Passover.”

[12:12]  ²⁸ tn Heb “this night.”

[12:12]  ²⁹ tn The verb נָכָה (nakhah) means “to strike, smite, attack”; it does not always mean “to kill,” but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand.

[12:12]  ³⁰ tn Heb “from man and to beast.”

[12:12]  ³¹ tn The phrase אֶעֱשֶׂה שְׁפָטִים (’e’eseh shÿfatim) is “I will do judgments.” The statement clearly includes what had begun in Exod 6:1. But the statement that God would judge the gods of Egypt is appropriately introduced here (see also Num 33:4) because with the judgment on Pharaoh and the deliverance from bondage, Yahweh would truly show himself to be the one true God. Thus, “I am Yahweh” is fitting here (see B. Jacob, Exodus, 312).

[12:13]  ³² tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

[12:13]  ³³ tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

[12:13]  ³⁴ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

[12:13]  ³⁵ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

[12:13]  ³⁶ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

[12:13]  ³⁷ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

[12:14]  ³⁸ tn Heb “and this day will be.”

[12:14]  ³⁹ tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  ⁴⁰ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ⁴¹ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[12:43]  ⁴² sn The section that concludes the chapter contains regulations pertaining to the Passover. The section begins at v. 43, but vv. 40-42 form a good setting for it. In this unit vv. 43-45 belong together because they stress that a stranger and foreigner cannot eat. Verse 46 stands by itself, ruling that the meal must be eaten at home. Verse 47 instructs that the whole nation was to eat it. Verses 48-49 make provision for foreigners who may wish to participate. And vv. 50-51 record the obedience of Israel.

[12:43]  ⁴³ tn This taken in the modal nuance of permission, reading that no foreigner is permitted to share in it (apart from being a member of the household as a circumcised slave [v. 44] or obeying v. 48, if a free individual).

[12:43]  ⁴⁴ tn This is the partitive use of the bet (ב) preposition, expressing that the action extends to something and includes the idea of participation in it (GKC 380 §119.m).

[12:48]  ⁴⁵ tn Both the participle “foreigner” and the verb “lives” are from the verb גּוּר (gur), which means “to sojourn, to dwell as an alien.” This reference is to a foreigner who settles in the land. He is the protected foreigner; when he comes to another area where he does not have his clan to protect him, he must come under the protection of the Law, or the people. If the “resident alien” is circumcised, he may participate in the Passover (S. R. Driver, Exodus, 104).

[12:48]  ⁴⁶ tn The infinitive absolute functions as the finite verb here, and “every male” could be either the object or the subject (see GKC 347 §113.gg and 387 §121.a).

[12:48]  ⁴⁷ tn אֶזְרָח (’ezrakh) refers to the native-born individual, the native Israelite as opposed to the “stranger, alien” (S. R. Driver, Exodus, 104); see also W. F. Albright, Archaeology and the Religion of Israel, 127, 210.

[12:49]  ⁴⁸ tn Heb “one law will be to.”

[12:2]  ⁴⁹ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

[30:2]  ⁵⁰ tn Heb “a cubit.”

[30:2]  ⁵¹ tn Heb “two cubits.”

[30:2]  ⁵² tn Heb “its horns from it.”

[30:3]  ⁵³ tn Heb “roof.”

[30:3]  ⁵⁴ tn Heb “its walls around.”

[30:3]  ⁵⁵ tn Heb “and make for it border gold around.” The verb is a consecutive perfect. See Exod 25:11, where the ark also has such a molding.

[30:4]  ⁵⁶ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.

[30:4]  ⁵⁷ tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.

[30:4]  ⁵⁸ tn Heb “for houses.”

[30:7]  ⁵⁹ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

[30:7]  ⁶⁰ tn The Hebrew is בְּהֵיטִיבוֹ (bÿhetivo), a Hiphil infinitive construct serving in a temporal clause. The Hebrew verb means “to make good” and so in this context “to fix” or “to dress.” This refers to cleansing and trimming the lamps.

[30:7]  ⁶¹ sn The point of the little golden altar of incense is normally for intercessory prayer, and then at the Day of Atonement for blood applied atonement. The instructions for making it show that God wanted his people to make a place for prayer. The instructions for its use show that God expects that the requests of his people will be pleasing to him.

[30:10]  ⁶² tn The word “atonements” (plural in Hebrew) is a genitive showing the result or product of the sacrifice made.

[30:10]  ⁶³ sn This ruling presupposes that the instruction for the Day of Atonement has been given, or at the very least, is to be given shortly. That is the one day of the year that all sin and all ritual impurity would be removed.

[30:10]  ⁶⁴ sn The phrase “most holy to the Lord” means that the altar cannot be used for any other purpose than what is stated here.

[30:11]  ⁶⁵ sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16).

[30:11]  ⁶⁶ tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).

[30:12]  ⁶⁷ tn The expression is “when you take [lift up] the sum [head] of the Israelites.”

[30:12]  ⁶⁸ tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.

[30:12]  ⁶⁹ tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute – here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).

[30:12]  ⁷⁰ tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”

[30:13]  ⁷¹ sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ⁷² sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ⁷³ sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  ⁷⁴ tn Or “contribution” (תְּרוּמָה, tÿrumah).

[30:15]  ⁷⁵ tn Or “pay more.”

[30:15]  ⁷⁶ tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.

[30:15]  ⁷⁷ tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.

[19:36]  ⁷⁸ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.