Finally, the association of the first-born with the festival specially referred to in the texts, and carried out both in Samaritan tradition, which marks the forehead of the first-born with the blood of the lamb, and in Jewish custom, which obliged the first-born to fast on the day preceding Passover, also connects the idea of the feast with the sacro-sanctity of the first-born.
About the feast of the Passover A.D.
The slaughter of a lamb at the Passover or Easter season, whose blood was smeared on the door-post, as described in Ex.
The meal can be baked into "cake" or biscuit, as the Passover cake of the Jews; but it cannot be made into loaves in consequence of the great difficulty in rupturing the starch grains, unless the temperature be raised to a considerable height.
To the original nomadic Pesah (Passover) - sacrifice of a lamb - there was attached a distinct and agricultural festival of unleavened cakes (ynassoth) which marks the beginning of the corn harvest in the middle of the month Abib (the name of which points to its Canaanite and 1 The tablet is neo-Babylonian and published by Dr Pinches in the Transactions of the Victoria Institute, and is cited by Professor Fried.
18, 22, 23 (J)]; See Feasts, Passover, Pentecost and Tabernacles.
Pascha', of the Hebrew name of the Passover festival n4 pesach, from r "he passed over," in memory of the great deliverance, when the destroying angel "passed over the houses, of the children of Israel in Egypt when he smote the Egyptians" (Exod.
Thus the Passover, with a new conception added to it of Christ as the true Paschal Lamb and the first fruits from the dead, continued to be observed, and became the Christian Easter.
After the Passover he went to Caesarea, where he had games performed in honour of Claudius, and the inhabitants of Tyre and Sidon waited on him to sue for peace.
A-, without; 0,un, leaven), a name given by the Orthodox Eastern to the Western or Latin Church, because of the latter's use of unleavened bread in the Eucharist, a practice which arose in the 9th century and is also observed by Armenians and Maronites following the Jewish passover custom.
Among the Hebrews it was the third and chief of the three annual pilgrimage festivals connected respectively with the harvesting of the barley (Passover), of wheat (Pentecost), and of the vine (Tabernacles).
PASSOVER, a Hebrew spring festival, celebrated by the Jews in commemoration of the exodus from Egypt by a family feast in the home on the first evening, and by abstaining from leaven during the seven days of the feast.
According to tradition, the first Passover ("The Passover of Egypt"), was preordained by Moses at the command of God.
In memory of this the Israelites were for all time to eat unleavened bread (matzoth) for seven days, as well as keep the sacrifice of the Passover on the eve between the fourteenth and the fifteenth of Nisan.
Those who were unable to perform the sacrifice of the Passover owing to impurity at the appointed time, were permitted to do so a month later.
Spencer in his De legibus Hebraeorum saw in the Passover a practical protest against the Egyptian worship of Apis.
Ewald regarded the Passover as an original pre-Mosaic spring festival made to serve the interest of purity and atonement.
First-born sons to be redeemed; none to appear before the Lord empty; six days' work, seventh day rest, in the harvest; the sacrifice of the Passover shall not remain until the morning.
Moses summons the elders of Israel and orders them to kill the Passover and besprinkle the lintel and sideposts with a bunch of hyssop dipped in blood so that the Lord will pass over the door.
Observe the month of Abib and keep the Passover because in that month God brought out the Israelites from Egypt.
The sacrifice of the Passover of the flock and the herd shall be done in the place where God shall cause His name to dwell.
The 14th of the first month at even is the Passover of the Lord; on the 15th of the same month is the feast of unleavened bread for seven days.
It is the Lord's Passover; when He sees the blood He will pass over you and there will be no plague upon you.
As a memorial of this you shall eat unleavened bread seven days, on the 14th day at eve until the 21st day at eve; when children shall ask what this service means, you shall say that it is the Passover of the Lord.
The Passover was kept in the first month on the 14th day of the month at even in the wilderness of Sinai; but certain men, unclean by touching a dead body, asked what they should do; they were to keep it on the second month on the 14th day, eating it with unleavened bread and bitter herbs, leaving none of it until the morning, nor breaking a bone.
The first month on the 14th day of the month is the Passover; the 15th day of this month shall be a feast; seven days unleavened bread to be eaten; first day a holy assembly with fire offering, two young bullocks and one lamb and seven firstling he-lambs without blemish, with appropriate meal offering and one he-goat for sin-offering; on the seventh day another hol assembly.
In the Deuteronomist the Passover sacrifice can be from either flock or herd, whereas in the Holiness Code only lamb is mentioned, and in the Priestly Code either kid or lamb.
A still more vital contrast occurs concerning the place of sacrificing the Passover; as enjoined in Deuteronomy this is to be by the males of the family at Jerusalem, whereas both in the presumably earlier Yahwist and in the later Priestly Code the whole household joins in the festival which can be celebrated wherever the Israelites are settled.
These discrepancies however are chiefly of interest in their bearing upon the problem of the Pentateuch, and really throw little light upon the origin of the two feasts connected together under the name of the Passover, to which the present remarks must be mainly confined.
It may be observed however that the absence of a definite date in Deuteronomy must be accidental, since a common pilgrimage feast must be on a fixed day, and the reference to the seven weeks elapsing between Passover and Pentecost also implies the fixing of the date.
Reverting to the origin and the meaning of the feast, modern criticism draws attention to the different nature of the two observances combined with the name Passover, the pastoral sacrifice of the paschal lamb and the agricultural observance of a seven days' abstention from unleavened bread.
This, however, is not immediately connected with the Passover, and is of more significance as determining the exact date of Pentecost.
Considering however the two sections of the Passover separately, it is remarkable how many of the ceremonies associated either historically or ceremonially with the Passover have connexion with the idea of a covenant.
The folk-etymology of the word Passover given in Exod.
The suggestion has been made by Wellhausen and Robertson Smith that the Passover was, in its original form, connected with the sacrifice of the firstlings, and the latter points to the Arabic annual sacrifices called Atair, which some of the lexicographers interpret as firstlings.
According to Robertson Smith, the development of the various institutions connected with the Passover was as follows.
When the Israelites settled in Canaan they found there an agricultural festival connected with the beginnings of the barley harvest, which coincided in point of date with the Passover and was accordingly associated with it.
There appears to have been originally considerable variety in the mode of keeping the Passover, but the earliest mention in the historical narratives (Josh.
The complex of observances connected with the Passover and the very want of systemization observed in the literary sources would seem to vindicate the primitive character of the feast, which indeed is recognized by all inquirers.
At any rate the Samaritans have, throughout their history, observed the Passover with all its Pentateuchal ceremonial and still observe it down to the present day.
This would seem to point to a time when the fixing of the sabbath was determined by the age of the moon, so that the first day of the Passover, which is on the 15th of Nisan, would always occur on a sabbath.
During the existence of the Temple there was a double celebration of the Passover, a series of stipulated sacrifices being offered during the seven days in the Temple, details of which are given in Num.
The family service, termed Hagada shel Pesach, includes a description of the Exodus with a running commentary, and is begun by the youngest son of the house asking the father the reason for the difference in Passover customs.
Up to the Nicene Council the Church kept Easter coincident with the Jewish Passover, but after that period took elaborate precautions to dissociate the two.
The treatise on the Passover was occasioned by a work of Melito on the same subject.
The tree has also been introduced along the Mediterranean shores of Europe; but as its fruit does not ripen so far north, the European plants are only used to supply leaves for the festival of Palm Sunday among Christians, and for the celebration of the Passover by Jews.
Thus the vessels used at the Passover are "kosher," as are also new metal vessels bought from a Gentile after they have been washed in a ritual bath.
Fasts, obligatory on all above seven years of age, are held on every Monday and Thursday, on every new moon, and at the passover (the 21st or 22nd of April).
We note for the first time definite regulations respecting Passover and the close union of that celebration with Massoth or " unleavened bread."
Before he departed to Rome on this errand, which was itself an insult to the nation, there were riots in Jerusalem at the Passover which he needed all his soldiery to put down.
At the Passover the pilgrims attacked the Roman troops.
At the passover of 36 Vitellius came to Jerusalem and pacified the Jews by two concessions: he remitted the taxes on fruit sold in the city, and he restored to their custody the high priest's vestments, which Herod Archelaus and the Romans had kept in the tower Antonia.
This view claims to determine the respective ages and relative chronological position of the various passages in which the Passover is referred to in the Pentateuch, and assumes that each successive stratum represents the practice in ancient Israel at the time of composition, laying great stress upon omissions as implying non-existence.
It seems easiest to assume that the festival, so far as the Passover itself is concerned, was actually connected historically with the Exodus.
It is stated in the gospels that the Last Supper was the Passover meal, though certain discrepancies between the accounts given in the Synoptics and in John render this doubtful.
When the Passover fell upon the sabbath, as occurred during his visit, a difficulty arose about the paschal sacrifice, which might involve work on the sabbath.
A few days before the passover of 70 Titus advanced upon Jerusalem, but the civil war went on.
But the real agricultural occasion was not the eating of unleavened bread but the offering of the first sheaf of the barley harvest on the "morrow of the sabbath" in the Passover week (Lev.
In spite of their desperate sallies, Jerusalem was surrounded by a wall, and its people, whose numbers were increased by those who had come up for the passover, were hemmed in to starve.