EGW → Biblical Foundation
Select an Ellen White book from the sidebar to see each passage mapped to the Bible verses it amplifies, cites, or echoes.
Scripture Index
Ellen White & Bible Cross-Reference
Exodus 12:5
"Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:"
should be “without blemish.” Exodus 12:5 . The priests were to examine all animals brought as a sacrifice, and were to reject every one in which a defect was discovered. Only an offering “without blemish” could be a symbol of His perfect purity who was to offer Himself as “a lamb without blemish and without spot.” 1 Peter 1:19 . The apostle Paul points to these sacrifices as an illustration of what the followers of Christ are to become. He says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Romans 12:1 . We are to give ourselves to the service of God, and we should seek to make the offering as nearly perfect as possible. God will not be pleased with anything less than the best we can offer. Those who love Him with all the heart, will desire to give Him the best service of the life, and they will be constantly seeking to bring every power of their being into harmony…
Ellen White directly references Exodus 12:5 in this passage.
"Before the execution of this sentence the Lord through Moses gave direction to the children of Israel concerning their departure from Egypt, and especially for their preservation from the coming judgment. Each family, alone or in connection with others, was to slay a lamb or a kid “without blemish,” and with a bunch of hyssop sprinkle its blood on “the two side posts and on the upper doorpost” of the house, that the destroying angel, coming at midnight, might not enter that dwelling. They were to eat the flesh roasted, with unleavened bread and bitter herbs, at night, as Moses said, “with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's Passover.” PP 274.1"
EGW directly references the requirement for the lamb to be without blemish, as stated in Exodus 12:5.
Exodus 12:7
"And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it."
"Thus the law for the presentation of the first-born was made particularly significant. While it was a memorial of the Lord's wonderful deliverance of the children of Israel, it prefigured a greater deliverance, to be wrought out by the only-begotten Son of God. As the blood sprinkled on the doorposts had saved the first-born of Israel, so the blood of Christ has power to save the world. DA 51.5"
EGW draws a parallel between the blood on the doorposts saving the firstborn in Egypt and the blood of Christ saving the world. This is a valid thematic parallel.
Exodus 12:8
"And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it."
"Before the execution of this sentence the Lord through Moses gave direction to the children of Israel concerning their departure from Egypt, and especially for their preservation from the coming judgment. Each family, alone or in connection with others, was to slay a lamb or a kid “without blemish,” and with a bunch of hyssop sprinkle its blood on “the two side posts and on the upper doorpost” of the house, that the destroying angel, coming at midnight, might not enter that dwelling. They were to eat the flesh roasted, with unleavened bread and bitter herbs, at night, as Moses said, “with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's Passover.” PP 274.1"
EGW directly quotes and paraphrases Exodus 12:8, describing the Passover meal.
Exodus 12:11
"And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord’s passover."
The observance of the Passover began with the birth of the Hebrew nation. On the last night of their bondage in Egypt, when there appeared no token of deliverance, God commanded them to prepare for an immediate release. He had warned Pharaoh of the final judgment on the Egyptians, and He directed the Hebrews to gather their families within their own dwellings. Having sprinkled the doorposts with the blood of the slain lamb, they were to eat the lamb, roasted, with unleavened bread and bitter herbs. “And thus shall ye eat it,” He said, “with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover.” Exodus 12:11 . At midnight all the first-born of the Egyptians were slain. Then the king sent to Israel the message, “Rise up, and get you forth from among my people; ... and go, serve the Lord, as ye have said.” Exodus 12:31 . The Hebrews went out from Egypt an independent nation. The Lord had commanded that the Passove…
The EGW passage directly quotes Exodus 12:11 and Exodus 12:31, making it an explicit allusion.
"The ceremonies witnessed at Jerusalem in connection with the paschal service,—the night assembly, the men with their girded loins, shoes on feet, and staff in hand, the hasty meal, the lamb, the unleavened bread, and the bitter herbs, and in the solemn silence the rehearsal of the story of the sprinkled blood, the death-dealing angel, and the grand march from the land of bondage,—all were of a nature to stir the imagination and impress the heart. Ed 42.2"
EGW directly references and describes the elements of the Passover meal and the Exodus story as outlined in Exodus 12:11. The details provided are consistent with the biblical account.
At the time of their deliverance from Egypt, the children of Israel ate the Passover supper standing, with their loins girded, and with their staves in their hands, ready for their journey. The manner in which they celebrated this ordinance harmonized with their condition; for they were about to be thrust out of the land of Egypt, and were to begin a painful and difficult journey through the wilderness. But in Christ's time the condition of things had changed. They were not now about to be thrust out of a strange country, but were dwellers in their own land. In harmony with the rest that had been given them, the people then partook of the Passover supper in a reclining position. Couches were placed about the table, and the guests lay upon them, resting upon the left arm, and having the right hand free for use in eating. In this position a guest could lay his head upon the breast of the one who sat next above him. And the feet, being at the outer edge of the couch, could be washed by on…
EGW directly references and explains Exodus 12:11, contrasting the original Passover meal with the customs during Christ's time.
Exodus 12:12
"For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord."
"The Lord declared: “I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment.... And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.” PP 274.2"
EGW directly quotes Exodus 12:12.
Exodus 12:13
"And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt."
"The Lord declared: “I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment.... And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.” PP 274.2"
EGW directly quotes Exodus 12:13.
As His mission had opened to Jesus in the temple, He shrank from contact with the multitude. He wished to return from Jerusalem in quietness, with those who knew the secret of His life. By the paschal service, God was seeking to call His people away from their worldly cares, and to remind them of His wonderful work in their deliverance from Egypt. In this work He desired them to see a promise of deliverance from sin. As the blood of the slain lamb sheltered the homes of Israel, so the blood of Christ was to save their souls; but they could be saved through Christ only as by faith they should make His life their own. There was virtue in the symbolic service only as it directed the worshipers to Christ as their personal Saviour. God desired that they should be led to prayerful study and meditation in regard to Christ's mission. But as the multitudes left Jerusalem, the excitement of travel and social intercourse too often absorbed their attention, and the service they had witnessed was f…
Both passages connect the blood of a lamb with deliverance. Exodus 12:13 describes the Passover lamb's blood protecting Israelites from the plague, while the EGW passage interprets this as a symbol of Christ's blood saving souls from sin. The connection is thematic, drawing a parallel between the two.
When the children of Israel were gathered out from among the Egyptians, the Lord said: “For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord.” And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out at the door of his house until the morning. For the Lord will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. And ye shall observe this thing for an ordinance to thee and to thy sons forever.” Exodus 12:12, 22-24 . The blood upon the lintel of the door symbolized the blood of Christ, who alone saved the first-born of the Hebrews from the cu…
Both passages discuss the significance of the blood on the doorposts as a sign of protection from God's judgment during the Passover. EGW explicitly connects this to the blood of Christ.
Exodus 12:14
"And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever."
"The Passover was ordained as a commemoration of the deliverance of Israel from Egyptian bondage. God had directed that, year by year, as the children should ask the meaning of this ordinance, the history should be repeated. Thus the wonderful deliverance was to be kept fresh in the minds of all. The ordinance of the Lord's Supper was given to commemorate the great deliverance wrought out as the result of the death of Christ. Till He shall come the second time in power and glory, this ordinance is to be celebrated. It is the means by which His great work for us is to be kept fresh in our minds. DA 652.3"
EGW draws a direct parallel between the Passover as a memorial of deliverance from Egypt (Exodus 12:14) and the Lord's Supper as a memorial of deliverance through Christ's death. She explicitly connects the two ordinances as commemorations of God's saving acts.
"On the fourteenth day of the month, at even, the Passover was celebrated, its solemn, impressive ceremonies commemorating the deliverance from bondage in Egypt, and pointing forward to the sacrifice that should deliver from the bondage of sin. When the Saviour yielded up His life on Calvary, the significance of the Passover ceased, and the ordinance of the Lord's Supper was instituted as a memorial of the same event of which the Passover had been a type. PP 539.5"
EGW directly connects the Passover as a memorial to deliverance from Egypt, echoing the principle established in Exodus 12:14. She then extends the principle to the Lord's Supper.
Exodus 12:15
"Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel."
"malice and wickedness; but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:7, 8 . PP 278.1"
Both passages discuss the importance of unleavened bread and removing leaven, symbolizing purity and the removal of sin. While EGW directly quotes 1 Corinthians 5:7,8, the underlying theme connects to the Exodus passage.
Exodus 12:22
"And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning."
"Before obtaining freedom, the bondmen must show their faith in the great deliverance about to be accomplished. The token of blood must be placed upon their houses, and they must separate themselves and their families from the Egyptians, and gather within their own dwellings. Had the Israelites disregarded in any particular the directions given them, had they neglected to separate their children from the Egyptians, had they slain the lamb, but failed to strike the doorpost with blood, or had any gone out of their houses, they would not have been secure. They might have honestly believed that they had done all that was necessary, but their sincerity would not have saved them. All who failed to heed the Lord's directions would lose their first-born by the hand of the destroyer. PP 278.2"
The EGW passage directly interprets and expands upon the instructions in Exodus 12:22, emphasizing the importance of obedience to God's specific commands for protection. The connection is clear and based on a direct reading of the biblical text.
"Before the execution of this sentence the Lord through Moses gave direction to the children of Israel concerning their departure from Egypt, and especially for their preservation from the coming judgment. Each family, alone or in connection with others, was to slay a lamb or a kid “without blemish,” and with a bunch of hyssop sprinkle its blood on “the two side posts and on the upper doorpost” of the house, that the destroying angel, coming at midnight, might not enter that dwelling. They were to eat the flesh roasted, with unleavened bread and bitter herbs, at night, as Moses said, “with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's Passover.” PP 274.1"
EGW directly quotes "And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning." from Exodus 12:22.
"The Israelites obeyed the directions that God had given. Swiftly and secretly they made their preparations for departure. Their families were gathered, the paschal lamb slain, the flesh roasted with fire, the unleavened bread and bitter herbs prepared. The father and priest of the household sprinkled the blood upon the doorpost, and joined his family within the dwelling. In haste and silence the paschal lamb was eaten. In awe the people prayed and watched, the heart of the eldest born, from the strong man down to the little child, throbbing with indefinable dread. Fathers and mothers clasped in their arms their loved first-born as they thought of the fearful stroke that was to fall that night. But no dwelling of Israel was visited by the death-dealing angel. The sign of blood—the sign of a Saviour's protection—was on their doors, and the destroyer entered not. PP 279.3"
EGW describes the act of applying the blood to the doorposts, referencing the use of hyssop as described in Exodus 12:22.
Exodus 12:23
"For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you."
When the children of Israel were gathered out from among the Egyptians, the Lord said: “For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord.” And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out at the door of his house until the morning. For the Lord will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. And ye shall observe this thing for an ordinance to thee and to thy sons forever.” Exodus 12:12, 22-24 . The blood upon the lintel of the door symbolized the blood of Christ, who alone saved the first-born of the Hebrews from the cu…
EGW directly quotes Exodus 12:23.
Exodus 12:26
"And it shall come to pass, when your children shall say unto you, What mean ye by this service?"
"throughout your generations: ye shall keep it a feast by an ordinance forever.” As they should keep the feast in future years, they were to repeat to their children the story of this great deliverance, as Moses bade them: “Ye shall say, It is the sacrifice of the Lord's Passover, who passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.” PP 274.3"
The EGW passage directly quotes and elaborates on the Exodus verse, emphasizing the importance of teaching children about the Passover deliverance. The connection is direct and intentional.
Exodus 12:29
"And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle."
"***** Chapter 3—Go Forward The vast armies of Israel marched in glad triumph from Egypt, the scene of their long and cruel servitude. The Egyptians would not consent to release them until they had been signally warned by the judgments of God. The avenging angel had visited every house among the Egyptians and had stricken with death the first-born of every family. None had escaped, from the heir of Pharaoh to the eldest-born of the captive in his dungeon. The first-born of the cattle also were slain according to the mandate of the Lord. But the angel of death passed over the homes of the children of Israel and did not enter there. 4T 20"
The EGW passage directly recounts the events described in Exodus 12:29, including specific details like the death of the firstborn in every Egyptian household and among the cattle.
At midnight “there was a great cry in Egypt: for there was not a house where there was not one dead.” All the first-born in the land, “from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle” had been smitten by the destroyer. Throughout the vast realm of Egypt the pride of every household had been laid low. The shrieks and wails of the mourners filled the air. King and courtiers, with blanched faces and trembling limbs, stood aghast at the overmastering horror. Pharaoh remembered how he had once exclaimed, “Who is Jehovah, that I should obey His voice to let Israel go? I know not Jehovah, neither will I let Israel go.” Now, his heaven-daring pride humbled in the dust, he “called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said. Also take your flocks and your herds, as ye have said....…
EGW directly quotes and elaborates on Exodus 12:29, providing context and narrative details surrounding the event.
"Also the tenth plague, the slaughtering of the first-born ( Exodus 12:29 ), was striking at least one god, and that was the king, who was considered to be Horus, the son of Osiris. As the ruler of the Nile country, he was addressed by his subjects as “the good god.” Hence, the last plague crowned the actions wrought by the miracle- working power of the Hebrew God. So far gods controlling the forces of nature or animals had been disgraced, but now a god living in a visible form among the Egyptians was also humiliated by the despised God of the Hebrew slaves, of whom the proud Pharaoh once had said, “Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.” Exodus 5:2 . PP 759.1"
Ellen White directly references Exodus 12:29 in this passage.
"A single angel destroyed all the first-born of the Egyptians and filled the land with mourning. When David offended against God by numbering the people, one angel caused that terrible destruction by which his sin was punished. The same destructive power exercised by holy angels when God commands, will be exercised by evil angels when He permits. There are forces now ready, and only waiting the divine permission, to spread desolation everywhere. GC 614.2"
The EGW quote directly references the event described in Exodus 12:29, where the firstborn of Egypt were killed.
Exodus 12:31
"And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said."
"The marvelous providences connected with Israel's deliverance from Egyptian bondage and with their occupancy of the Promised Land led many of the heathen to recognize the God of Israel as the Supreme Ruler. “The Egyptians shall know,” had been the promise, “that I am the Lord, when I stretch forth Mine hand upon Egypt, and bring out the children of Israel from among them.” Exodus 7:5 . Even proud Pharaoh was constrained to acknowledge Jehovah's power. “Go, serve the Lord,” he urged Moses and Aaron, “and bless me also.” Exodus 12:31, 32 . PK 369.1"
EGW directly quotes Exodus 12:31, 32.
The observance of the Passover began with the birth of the Hebrew nation. On the last night of their bondage in Egypt, when there appeared no token of deliverance, God commanded them to prepare for an immediate release. He had warned Pharaoh of the final judgment on the Egyptians, and He directed the Hebrews to gather their families within their own dwellings. Having sprinkled the doorposts with the blood of the slain lamb, they were to eat the lamb, roasted, with unleavened bread and bitter herbs. “And thus shall ye eat it,” He said, “with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover.” Exodus 12:11 . At midnight all the first-born of the Egyptians were slain. Then the king sent to Israel the message, “Rise up, and get you forth from among my people; ... and go, serve the Lord, as ye have said.” Exodus 12:31 . The Hebrews went out from Egypt an independent nation. The Lord had commanded that the Passove…
Ellen White directly references Exodus 12:31 in this passage.
"expectant, awaiting the royal mandate that should bid them go forth. Before the morning broke, they were on their way. During the plagues, as the manifestation of God's power had kindled faith in the hearts of the bondmen and had struck terror to their oppressors, the Israelites had gradually assembled themselves in Goshen; and notwithstanding the suddenness of their flight, some provision had already been made for the necessary organization and control of the moving multitudes, they being divided into companies, under appointed leaders. PP 281.1"
EGW alludes to Exodus 12:31, expanding on the events that followed Pharaoh's command for the Israelites to leave. While not a direct quote, the connection is clear and meaningful.
Exodus 12:36
"And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians."
"There is an interesting similarity between Abraham's experience in Egypt and that of his posterity, centuries later. Both went down into Egypt on account of a famine, and both sojourned there. Through the manifestation of divine judgments in their behalf, the fear of them fell upon the Egyptians; and, enriched by the gifts of the heathen, they went out with great substance. PP 131.2"
The EGW passage draws a direct comparison between Abraham's experience and the Exodus, highlighting the shared elements of famine, sojourn in Egypt, divine intervention, and enrichment. This is more than a simple thematic parallel; it's a deliberate typological interpretation.
Exodus 12:37
"And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children."
"And they went out, “about six hundred thousand on foot that were men, beside children. And a mixed multitude went up also with them.” In this multitude were not only those who were actuated by faith in the God of Israel, but also a far greater number who desired only to escape from the plagues, or who followed in the wake of the moving multitudes merely from excitement and curiosity. This class were ever a hindrance and a snare to Israel. PP 281.2"
EGW directly quotes Exodus 12:37 and then expands on the 'mixed multitude' mentioned in the subsequent verse, providing interpretation and context.
Exodus 12:38
"And a mixed multitude went up also with them; and flocks, and herds, even very much cattle."
"The people took also with them “flocks, and herds, even very much cattle.” These were the property of the Israelites, who had never sold their possessions to the king, as had the Egyptians. Jacob and his sons had brought their flocks and herds with them to Egypt, where they had greatly increased. Before leaving Egypt, the people, by the direction of Moses, claimed a recompense for their unpaid labor; and the Egyptians were too eager to be freed from their presence to refuse them. The bondmen went forth laden with the spoil of their oppressors. PP 281.3"
EGW directly quotes Exodus 12:38 and provides further explanation regarding the flocks, herds, and the Israelites' claim for recompense.
Exodus 12:40
"Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years."
The time from Abraham's call to Jacob's entry into Egypt was 215 years, being the total of (1) twenty-five years lying between Abraham's call and the birth of Isaac ( Genesis 12:4 ; Genesis 21:5 ), (2) sixty years lying between Isaac's birth and Jacob's birth ( Genesis 25:26 ), and (3) the age of Jacob at the time of his migration into Egypt ( Genesis 47:9 ). This leaves the remaining 215 years of the 430 as the actual time the Hebrews spent in Egypt. Hence the 430 years of Exodus 12:40 includes the sojourn of the patriarchs in Canaan as well as their stay in Egypt. Since in the time of Moses, Palestine was part of the Egyptian empire, it is not strange to find an author of that period including Canaan in the term “Egypt.” The translators of the Septuagint, knowing that the 430 years included the sojourn of the patriarchs in Canaan, made this point clear in their rendering of this passage: “And the sojourning of the children of Israel, while they sojourned in the land of Egypt and the …
Ellen White directly references Exodus 12:40 in this passage.
Exodus 12:41
"And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt."
"But like the stars in the vast circuit of their appointed path, God's purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14 . Against that word, all the power of Pharaoh's proud empire battled in vain. On “the self-same day” appointed in the divine promise, “it came to pass, that all the hosts of the Lord went out from the land of Egypt.” Exodus 12:41 . So in heaven's council the hour for the coming of Christ had been determined. When the great clock of time pointed to that hour, Jesus was born in Bethlehem. DA 32.1"
Ellen White directly references Exodus 12:41 in this passage.
Exodus 12:46
"In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof."
"Pilate was as unwilling as they for the body of Jesus to remain upon the cross. His consent having been obtained, the legs of the two thieves were broken to hasten their death; but Jesus was found to be already dead. The rude soldiers had been softened by what they had heard and seen of Christ, and they were restrained from breaking His limbs. Thus in the offering of the Lamb of God was fulfilled the law of the Passover, “They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the Passover they shall keep it.” Numbers 9:12 DA 771.3"
EGW directly quotes Numbers 9:12 and connects it to the fulfillment of the Passover law in Christ's death.