Bilangan 9:2

9:2 “The Israelites are to observe ¹  the Passover ²  at its appointed time. ³ 

Keluaran 12:27

12:27 then you will say, ‘It is the sacrifice ⁴  of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck ⁵  Egypt and delivered our households.’” The people bowed down low ⁶  to the ground,

Ulangan 16:2

16:2 You must sacrifice the Passover animal ⁷  (from the flock or the herd) to the Lord your God in the place where he ⁸  chooses to locate his name.

Ulangan 16:2

16:2 You must sacrifice the Passover animal ⁹  (from the flock or the herd) to the Lord your God in the place where he ¹⁰  chooses to locate his name.

Ulangan 30:17-19

30:17 However, if you ¹¹  turn aside and do not obey, but are lured away to worship and serve other gods, 30:18 I declare to you this very day that you will certainly ¹²  perish! You will not extend your time in the land you are crossing the Jordan to possess. ¹³  30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Ulangan 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ¹⁴  I have set before you, you will reflect upon them ¹⁵  in all the nations where the Lord your God has banished you.

Kolose 1:7-8

1:7 You learned the gospel ¹⁶  from Epaphras, our dear fellow slave ¹⁷  – a ¹⁸  faithful minister of Christ on our ¹⁹  behalf – 1:8 who also told us of your love in the Spirit.

[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.

[12:27]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[16:2]  ⁷ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

[16:2]  ⁸ tn Heb “the Lord.” See note on “he” in the previous verse.

[16:2]  ⁹ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

[16:2]  ¹⁰ tn Heb “the Lord.” See note on “he” in the previous verse.

[30:17]  ¹¹ tn Heb “your heart,” as a metonymy for the person.

[30:18]  ¹² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[30:18]  ¹³ tn Heb “to go there to possess it.”

[30:1]  ¹⁴ tn Heb “the blessing and the curse.”

[30:1]  ¹⁵ tn Heb “and you bring (them) back to your heart.”

[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.