| Easton's Bible Dictionary The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Exodus 12:13) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" (Exodus 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Exodus 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14; 1 Corinthians 5:7). A detailed account of the institution of this feast is given in Exodus 12 and 13. It was afterwards incorporated in the ceremonial law (Leviticus 23:4-8) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (Comp. Deuteronomy 16:2, 5, 6; 2 Chronicles 30:16; Leviticus 23:10-14; Numbers 9:10, 11; 28:16-24). Again, the use of wine (Luke 22:17, 20), of sauce with the bitter herbs (John 13:26), and the service of praise were introduced. There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Numbers 9:5. (see JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1 Corinthians 5:7; John 1:29; 19:32-36; 1 Peter 1:19; Galatians 4:4, 5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy Market" (Geikie's Life of Christ). Noah Webster's Dictionary 1. (n.) A feast of the Jews, instituted to commemorate the sparing of the Hebrews in Egypt, when God, smiting the firstborn of the Egyptians, passed over the houses of the Israelites which were marked with the blood of a lamb. 2. (n.) The sacrifice offered at the feast of the Passover; the paschal lamb. Int. Standard Bible Encyclopedia PASSOVER pas'-o-ver (pecach, from pacach, "to pass" or "spring over" or "to spare" (Exodus 12:13, 23, 17; compare Isaiah 31:5. Other conjectures connect the word with the "passing over" into a new year, with assyr pasahu, meaning "to placate," with Hebrew pacah, meaning "to dance," and even with the skipping motions of a young lamb; Aramaic paccha', whence Greek Pascha; whence English "paschal." In early Christian centuries folk-etymology connected pascha with Greek pascho, "to suffer" (see PASSION), and the word was taken to refer to Good Friday rather than the Passover):
1. Pecach and Matstsoth
2. Pecach mitsrayim
3. Pecach doroth
4. Matstsoth
5. The `Omer
6. Non-traditional Theories
7. The Higher Criticism
8. Historical Celebrations: Old Testament Times
9. Historical Celebrations: New Testament Times
10. The Jewish Passover
1. Pecach and Matstsoth:
The Passover was the annual Hebrew festival on the evening of the 14th day of the month of 'Abhibh (Abib) or Nisan, as it was called in later times. It was followed by, and closely connected with, a 7 days' festival of matstsoth, or unleavened bread, to which the name Passover was also applied by extension (Leviticus 23:5). Both were distinctly connected with the Exodus, which, according to tradition, they commemorate; the Passover being in imitation of the last meal in Egypt, eaten in preparation for the journey, while Yahweh, passing over the houses of the Hebrews, was slaying the firstborn of Egypt (Exodus 12:12; Exodus 13:2, 12); the matstsoth festival being in memory of the first days of the journey during which this bread of haste was eaten (Exodus 12:14-20).
2. Pecach mitsrayim:
The ordinance of pecach mitsrayim, the last meal in Egypt, included the following provisions:
(1) the taking of a lamb, or kid without blemish, for each household on the 10th of the month;
(2) the killing of the lamb on the 14th at even;
(3) the sprinkling of the blood on doorposts and lintels of the houses in which it was to be eaten;
(4) the roasting of the lamb with fire, its head with its legs and inwards-the lamb was not to be eaten raw nor sodden (bashal) with water;
(5) the eating of unleavened bread and bitter herbs;
(6) eating in haste, with loins girded, shoes on the feet, and staff in hand;
(7) and remaining in the house until the morning;
(8) the burning of all that remained; the Passover could be eaten only during the night (Exodus 12:1-23).
3. Pecach doroth:
This service was to be observed as an ordinance forever (Exodus 12:14, 24), and the night was to be lel shimmurim, "a night of vigils," or, at least, "to be much observed" of all the children of Israel throughout their generations (Exodus 12:42). The details, however, of the pecach doroth, or later observances of the Passover, seem to have differed slightly from those of the Egyptian Passover (Mishna, Pesachim, ix.5). Thus, it is probable that the victim could be taken from the flock or from the herd (Deuteronomy 16:2; compare Ezekiel 45:22). (3), (6) and (7) disappeared entirely, and judging from Deuteronomy 16:7, the prohibition against seething (Hebrew bashal) was not understood to apply (unless, indeed, the omission of the expression with water" gives a more general sense to the Hebrew word bashal, making it include roasting). New details were also added: for example, that the Passover could be sacrificed only at the central sanctuary (Deuteronomy 16:5); that no alien or uncircumcised person, or unclean person could partake thereof, and that one prevented by uncleanness or other cause from celebrating the Passover in season could do so a month later (Numbers 9:9). The singing of the Hallel (Psalms 113-118), both while the Passover was being slaughtered and at the meal, and other details were no doubt added from time to time.
4. Matstsoth:
Unleavened bread was eaten with the Passover meal, just as with all sacrificial meals of later times (Exodus 23:18; Exodus 34:25 Leviticus 7:12), independently perhaps of the fact that the Passover came in such close proximity with the Feast of Unleavened Bread (Exodus 12:8). Jewish tradition distinguishes, at any rate, between the first night and the rest of the festival in that the eating of matstsoth is an obligation on the first night and optional during the rest of the week (Pesachim 120a), although the eating of unleavened bread is commanded in general terms (Exodus 12:15, 18; Exodus 13:6, 7; 23:15; 34:18 Leviticus 23:6 Numbers 28:17). The eating of leavened bread is strictly prohibited, however, during the entire week under the penalty of kareth, "excision" (Exodus 12:15, 19; Exodus 13:3 Deuteronomy 16:3), and this prohibition has been observed traditionally with great care. The 1st and 7th days are holy convocations, days on which no labor could be done except such as was necessary in the preparation of food. The festival of matstsoth is reckoned as one of the three pilgrimage festivals, though strictly the pilgrimage was connected with the Passover portion and the first day of the festival.
During the entire week additional sacrifices were offered in the temple: an offering made by fire and a burnt offering, 2 young bullocks, 1 ram, 7 lambs of the first year without blemish, together with meal offerings and drink offerings and a goat for a sin offering.
5. The `Omer:
During the week of the matstsoth festival comes the beginning of the barley harvest in Palestine (Menachoth 65b) which lasts from the end of March in the low Jordan valley to the beginning of May in the elevated portions. The time of the putting-in of the sickle to the standing grain (Deuteronomy 16:9) and of bringing the sheaf of the peace offering is spoken of as the morrow after the Sabbath (Leviticus 23:15), that is, according to the Jewish tradition, the day after the first day, or rest-day, of the Passover (Mend. 65b; Meg Ta`an. 1; Josephus, Ant, III, x, 5), and according to Samaritan and Boethusian traditions and the modern Karites the Sunday after the Passover. At this time a wave offering is made of a sheaf, followed by an offering of a lamb with a meal and drink offering, and only thereafter might the new grain be eaten. From this day 7 weeks are counted to fix the date of Pentecost, the celebration connected with the wheat harvest. It is of course perfectly natural for an agricultural people to celebrate the turning-points of the agricultural year in connection with their traditional festivals. Indeed, the Jewish liturgy of today retains in the Passover service the Prayer of Dew (Tal) which grew up in Palestine on the basis of the needs of an agricultural people.
6. Non-traditional Theories:
Many writers, however, eager to explain the entire festival as originally an agricultural feast (presumably a Canaanitic one, though there is not a shred of evidence that the Canaanites had such a festival), have seized upon the `omer, or sheaf offering, as the basis of the hagh (festival), and have attempted to explain the matstsoth as bread hastily baked in the busy harvest times, or as bread quickly baked from the freshly exempted first-fruits. Wherein these theories are superior to the traditional explanation so consistently adhered to throughout the Pentateuch it is difficult to see. In a similar vein, it has been attempted to connect the Passover with the sacrifice or redemption of the firstborn of man and beast (both institutions being traditionally traced to the judgment on the firstborn of Egypt, as in Exodus 13:11-13; Exodus 22:29, 30; 23:19; 34:19, 20), so as to characterize the Passover as a festival of pastoral origin. Excepting for the multiplication of highly ingenious guesses, very little that is positive has been added to our knowledge of the Passover by this theory.
7. The Higher Criticism:
The Pentateuch speaks of the Passover in many contexts and naturally with constantly varying emphasis. Thus the story of the Exodus it is natural to expect fewer ritual details than in a manual of temple services; again, according to the view here taken, we must distinguish between the pecach mitsrayim and the pecach doroth. Nevertheless, great stress is laid on the variations in the several accounts, by certain groups of critics, on the basis of which they seek to support their several theories of the composition of the Pentateuch or Hexateuch. Without entering into this controversy, it will be sufficient here to enumerate and classify all the discrepancies said to exist in the several Passover passages, together with such explanations as have been suggested. These discrepancies, so called, are of three kinds:
(1) mere omissions,
(2) differences of emphasis, and
(3) conflicting statements.
The letters, J, E, D, P and H will here be used to designate passages assigned to the various sources by the higher criticism of today merely for the sake of comparison.
(1) There is nothing remarkable about the omission of the daily sacrifices from all passages except Leviticus 23:8 (H) and Numbers 28:19 (P), nor in the omission of a specific reference to the holy convocation on the first day in the contexts of Deuteronomy 16:8 and Exodus 13:6, nor even in the omission of reference to a central sanctuary in passages other than Deuteronomy 16. Neither can any significance be attached to the fact that the precise day is not specified in Exodus 23 (E) where the appointed day is spoken of, and in Leviticus 23:15 (H) where the date can be figured out from the date of Pentecost there given.
(2) As to emphasis, it is said that the socalled Elohist Covenant (E) (Exodus 23) has no reference to the Passover, as it speaks only of matstsh in Exodus 23:15, in which this festival is spoken of together with the other reghalim or pilgrimage festivals. The so-called Jehovistic source (Jahwist) (Exodus 34:18-21, 25) is said to subordinate the Passover to matstsoth, the great feast of the Jehovistic history (JE) (Exodus 12:21-27, 29-36, 38, 39; Exodus 13:3-16); in Deuteronomy (D) the Passover is said to predominate over matstsoth, while in Leviticus (P and H) it is said to be of first importance. JE and P emphasize the historical importance of the day. Whether these differences in emphasis mean much more than that the relative amount of attention paid to the paschal sacrifice, as compared with matstsoth, depends on the context, is of course the fundamental question of the higher criticism; it is not answered by pointing out that the differences of emphasis exist.
(3) Of the actual conflicts, we have already seen that the use of the words "flock" and "herd" in Deuteronomy and Hebrew bashal are open to explanation, and also that the use of the matstsoth at the original Passover is not inconsistent with the historical reason for the feast of matstsoth-it is not necessary to suppose that matstsoth were invented through the necessity of the Hebrews on their journey. There is, however, one apparent discrepancy in the Biblical narrative that seems to weaken rather than help the position of those critics who would ascribe very late dates to the passages which we have cited: Why does Ezekiel's ideal scheme provide sacrifices for the Passover different from those prescribed in the so-called P ascribed to the same period (Ezekiel 45:21)?
8. Historical Celebrations: Old Testament Times:
The children of Israel began the keeping of the Passover in its due season according to all its ordinances in the wilderness of Sinai (Numbers 9:5). In the very beginning of their national life in Palestine we find them celebrating the Passover under the leadership of Joshua in the plains of Jericho (Joshua 5:10). History records but few later celebrations in Palestine, but there are enough intimations to indicate that it was frequently if not regularly observed. Thus Solomon offered sacrifices three times a year upon the altar which he had built to Yahweh, at the appointed seasons, including the Feast of Unleavened Bread (1 Kings 9:25 equals 2 Chronicles 8:13). The later prophets speak of appointed seasons for pilgrimages and sacrifices (compare Isaiah 1:12-14), and occasionally perhaps refer to a Passover celebration (compare Isaiah 30:29, bearing in mind that the Passover is the only night-feast of which we have any record). In Hezekiah's time the Passover had fallen into such a state of desuetude that neither the priests nor the people were prepared for the king's urgent appeal to observe it. Nevertheless, he was able to bring together a large concourse in Jerusalem during the 2nd month and institute a more joyful observance than any other recorded since the days of Solomon. In the 18th year of King Josiah, however, there was celebrated the most memorable Passover, presumably in the matter of conformity to rule, since the days of the Judges (2 Kings 23:21 2 Chronicles 35:1). The continued observance of the feast to the days of the exile is attested by Ezekiel's interest in it (Ezekiel 45:18). In post-exilic times it was probably observed more scrupulously than ever before (Ezra 6:19).
9. Historical Celebrations: New Testament Times:
Further evidence, if any were needed, of the importance of the Passover in the life of the Jews of the second temple is found in the Talmud, which devotes to this subject an entire tractate, Pecachim on which we have both Babylonian and Palestine gemara'. These are devoted to the sacrificial side and to the minutiae of searching out and destroying leaven, what constitutes leaven, and similar questions, instruction in which the children of Israel sought for 30 days before the Passover. Josephus speaks of the festival often (Ant., II, xiv, 6; III, x, 5; IX, iv, 8; XIV, ii, 2; XVII, ix, 3; BJ, II, i, 3; V, iii, 1; VI, ix, 3). Besides repeating the details already explained in the Bible, he tells of the innumerable multitudes that came for the Passover to Jerusalem out of the country and even from beyond its limits. He estimates that in one year in the days of Cestius, 256, 500 lambs were slaughtered and that at least 10 men were counted to each. (This estimate of course includes the regular population of Jerusalem. But even then it is doubtless exaggerated.) The New Testament bears testimony, likewise, to the coming of great multitudes to Jerusalem (John 11:55; compare also John 2:13; John 6:4). At this great festival even the Roman officers released prisoners in recognition of the people's celebration. Travel and other ordinary pursuits were no doubt suspended (Compare Acts 12:3; Acts 20:6). Naturally the details were impressed on the minds of the people and lent themselves to symbolic and homiletic purposes (compare 1 Corinthians 5:7 John 19:34-36, where the paschal lamb is made to typify Jesus; and Hebrews 11:28). The best-known instance of such symbolic use is the institution of the Eucharist on the basis of the paschal meal. Some doubt exists as to Whether the Last Supper was the paschal meal or not. According to the Synoptic Gospels, it was (Luke 22:7 Matthew 26:17 Mark 14:12); while according to John, the Passover was to be eaten some time following the Last Supper (John 18:28). Various harmonizations of these passages have been suggested, the most in genious, probably, being on theory that when the Passover fell on Friday night, the Pharisees ate the meal on Thursday and the Sadducees on Friday, and that Jesus followed the custom of the Pharisees (Chwolson, Das letzte Passahmal Jesu, 2nd edition, Petersburg, 1904). Up to the Nicene Council in the year 325, the church observed Easter on the Jewish Passover. Thereafter it took precautions to separate the two, condemning their confusion as Arianism.
10. The Jewish Passover:
After the destruction of the temple the Passover became a home service. The paschal lamb was no longer included. Only the Samaritans have continued this rite to this day. In the Jewish home a roasted bone is placed on the table in memory of the rite, and other articles symbolic of the Passover are placed beside it: such as a roasted egg, said to be in memory of the free-will offering; a sauce called charoceth, said to resemble the mortar of Egypt; salt water, for the symbolic dipping (compare Matthew 26:23); the bitter herbs and the matstsoth. The cedher (program) is as follows: sanctification; washing of the hands; dipping and dividing the parsley; breaking and setting aside a piece of matstsah to be distributed and eaten at the end of the supper; reading of the haggadhah shel pecach, a poetic narrative of the Exodus, in answer to four questions asked by the youngest child in compliance with the Biblical command found 3 times in Exodus and once in Deuteronomy, "Thou shalt tell thy son on that day"; washing the hands for eating; grace before eating; tasting the matstsah; tasting the bitter herbs; eating of them together; the meal; partaking of the matstsah that had been set aside as 'aphiqomen or dessert; grace after meat; Hallel; request that the service be accepted. Thereafter folk-songs are sung to traditional melodies, and poems recited, many of which have allegorical meanings. A cup of wine is used at the sanctification and another at grace, in addition to which two other cups have been added, the 4 according to the Mishna (Pecachim x.1) symbolizing the 4 words employed in Exodus 6:6, 7 for the delivery of Israel from Egypt. Instead of eating in haste, as in the Egyptian Passover, it is customary to recline or lean at this meal in token of Israel's freedom.
The prohibition against leaven is strictly observed. The searching for hidden leaven on the evening before the Passover and its destruction in the morning have become formal ceremonies for which appropriate blessings and declarations have been included in the liturgy since the days when Aramaic was the vernacular of the Jews. As in the case of other festivals, the Jews have doubled the days of holy convocation, and have added a semi-holiday after the last day, the so-called 'iccur chagh, in token of their love for the ordained celebration and their loathness to depart from it.
Nathan Isaacs |  | Multi-Version Concordance Passover (81 Occurrences) Matthew 26:2 "You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified." (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Matthew 26:17 Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?" (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Matthew 26:18 He said, "Go into the city to a certain person, and tell him,'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."'" (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Matthew 26:19 The disciples did as Jesus commanded them, and they prepared the Passover. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Matthew 26:26 During the meal Jesus took a Passover biscuit, blessed it and broke it. He then gave it to the disciples, saying, "Take this and eat it: it is my body." (WEY) Matthew 27:62 Now on the day after the getting ready of the Passover, the chief priests and Pharisees came together to Pilate, (BBE) Mark 14:1 It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might seize him by deception, and kill him. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Mark 14:12 On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover?" (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Mark 14:14 and wherever he enters in, tell the master of the house,'The Teacher says, "Where is the guest room, where I may eat the Passover with my disciples?"' (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Mark 14:16 His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Mark 14:22 Also during the meal He took a Passover biscuit, blessed it, and broke it. He then gave it to them, saying, "Take this, it is my body." (WEY) Luke 2:41 His parents went every year to Jerusalem at the feast of the Passover. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Luke 22:1 Now the feast of unleavened bread, which is called the Passover, drew near. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Luke 22:7 The day of unleavened bread came, on which the Passover must be sacrificed. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Luke 22:8 He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat." (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Luke 22:11 Tell the master of the house,'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?"' (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Luke 22:13 They went, found things as he had told them, and they prepared the Passover. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Luke 22:15 He said to them, "I have earnestly desired to eat this Passover with you before I suffer, (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Luke 22:19 Then, taking a Passover biscuit, He gave thanks and broke it, and gave it to them, saying, "This is my body which is being given on your behalf: this do in remembrance of me." (WEY) John 2:13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 2:23 Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 4:45 So when he came into Galilee, the Galileans received him, having seen all the things that he did in Jerusalem at the feast, for they also went to the feast. (See NIV) John 6:4 Now the Passover, the feast of the Jews, was at hand. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 11:55 Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 12:1 Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 13:1 Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 18:28 They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 18:39 But you have a custom, that I should release someone to you at the Passover. Therefore do you want me to release to you the King of the Jews?" (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 19:14 Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King!" (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) John 19:31 Meanwhile the Jews, because it was the day of Preparation for the Passover, and in order that the bodies might not remain on the crosses during the Sabbath (for that Sabbath was one of special solemnity) (WEY BBE) John 19:42 Therefore, because it was the day of Preparation for the Jewish Passover, and the tomb was close at hand, they put Jesus there. (WEY BBE) Acts 12:4 When he had arrested him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. (WEB WEY ASV BBE DBY WBS YLT NAS RSV NIV) 1 Corinthians 5:7 Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place. (WEB KJV WEY ASV BBE DBY WBS YLT NAS NIV) Hebrews 11:28 By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV NIV) Exodus 12:11 This is how you shall eat it: with your waist girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste: it is Yahweh's Passover. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Exodus 12:21 Then Moses called for all the elders of Israel, and said to them, "Draw out, and take lambs according to your families, and kill the Passover. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Exodus 12:27 that you shall say,'It is the sacrifice of Yahweh's Passover, who passed over the houses of the children of Israel in Egypt, when he struck the Egyptians, and spared our houses.'" The people bowed their heads and worshiped. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Exodus 12:43 Yahweh said to Moses and Aaron, "This is the ordinance of the Passover. No foreigner shall eat of it, (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Exodus 12:48 When a stranger shall live as a foreigner with you, and will keep the Passover to Yahweh, let all his males be circumcised, and then let him come near and keep it; and he shall be as one who is born in the land: but no uncircumcised person shall eat of it. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Exodus 34:25 "You shall not offer the blood of my sacrifice with leavened bread; neither shall the sacrifice of the feast of the Passover be left to the morning. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Leviticus 23:5 In the first month, on the fourteenth day of the month in the evening, is Yahweh's Passover. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 9:2 "Moreover let the children of Israel keep the Passover in its appointed season. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 9:4 Moses spoke to the children of Israel, that they should keep the Passover. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 9:5 They kept the Passover in the first month, on the fourteenth day of the month, at evening, in the wilderness of Sinai. According to all that Yahweh commanded Moses, so the children of Israel did. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV) Numbers 9:6 There were certain men, who were unclean because of the dead body of a man, so that they could not keep the Passover on that day, and they came before Moses and before Aaron on that day. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 9:10 "Say to the children of Israel,'If any man of you or of your generations is unclean by reason of a dead body, or is on a journey far away, he shall still keep the Passover to Yahweh. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 9:12 They shall leave none of it until the morning, nor break a bone of it. According to all the statute of the Passover they shall keep it. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 9:13 But the man who is clean, and is not on a journey, and fails to keep the Passover, that soul shall be cut off from his people. Because he didn't offer the offering of Yahweh in its appointed season, that man shall bear his sin. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 9:14 "'If a foreigner lives among you, and desires to keep the Passover to Yahweh; according to the statute of the Passover, and according to its ordinance, so shall he do. You shall have one statute, both for the foreigner, and for him who is born in the land.'" (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 28:16 "'In the first month, on the fourteenth day of the month, is Yahweh's Passover. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Numbers 33:3 They traveled from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians, (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Deuteronomy 16:1 Observe the month of Abib, and keep the Passover to Yahweh your God; for in the month of Abib Yahweh your God brought you forth out of Egypt by night. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Deuteronomy 16:2 You shall sacrifice the Passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose, to cause his name to dwell there. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Deuteronomy 16:5 You may not sacrifice the Passover within any of your gates, which Yahweh your God gives you; (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Deuteronomy 16:6 but at the place which Yahweh your God shall choose, to cause his name to dwell in, there you shall sacrifice the Passover at even, at the going down of the sun, at the season that you came forth out of Egypt. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Joshua 5:10 The children of Israel encamped in Gilgal. They kept the Passover on the fourteenth day of the month at evening in the plains of Jericho. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Joshua 5:11 They ate unleavened cakes and parched grain of the produce of the land on the next day after the Passover, in the same day. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Kings 23:21 The king commanded all the people, saying, "Keep the Passover to Yahweh your God, as it is written in this book of the covenant." (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Kings 23:22 Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Kings 23:23 but in the eighteenth year of king Josiah was this Passover kept to Yahweh in Jerusalem. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 30:1 Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Yahweh at Jerusalem, to keep the Passover to Yahweh, the God of Israel. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 30:2 For the king had taken counsel, and his princes, and all the assembly in Jerusalem, to keep the Passover in the second month. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 30:5 So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the Passover to Yahweh, the God of Israel, at Jerusalem: for they had not kept it in great numbers in such sort as it is written. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 30:15 Then they killed the Passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt offerings into the house of Yahweh. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 30:17 For there were many in the assembly who had not sanctified themselves: therefore the Levites were in charge of killing the Passovers for everyone who was not clean, to sanctify them to Yahweh. (Root in WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 30:18 For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the Passover otherwise than it is written. For Hezekiah had prayed for them, saying, The good Yahweh pardon everyone (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:1 Josiah kept a Passover to Yahweh in Jerusalem: and they killed the Passover on the fourteenth day of the first month. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:6 Kill the Passover, and sanctify yourselves, and prepare for your brothers, to do according to the word of Yahweh by Moses. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:7 Josiah gave to the children of the people, of the flock, lambs and young goats, all of them for the Passover offerings, to all who were present, to the number of thirty thousand, and three thousand bulls: these were of the king's substance. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:8 His princes gave for a freewill offering to the people, to the priests, and to the Levites. Hilkiah and Zechariah and Jehiel, the rulers of the house of God, gave to the priests for the Passover offerings two thousand and six hundred small livestock, and three hundred head of cattle. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:9 Conaniah also, and Shemaiah and Nethanel, his brothers, and Hashabiah and Jeiel and Jozabad, the chiefs of the Levites, gave to the Levites for the Passover offerings five thousand small livestock, and five hundred head of cattle. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:11 They killed the Passover, and the priests sprinkled the blood which they received of their hand, and the Levites flayed them. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:13 They roasted the Passover with fire according to the ordinance: and the holy offerings boiled they in pots, and in caldrons, and in pans, and carried them quickly to all the children of the people. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:16 So all the service of Yahweh was prepared the same day, to keep the Passover, and to offer burnt offerings on the altar of Yahweh, according to the commandment of king Josiah. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:17 The children of Israel who were present kept the Passover at that time, and the feast of unleavened bread seven days. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:18 There was no Passover like that kept in Israel from the days of Samuel the prophet; neither did any of the kings of Israel keep such a Passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel who were present, and the inhabitants of Jerusalem. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) 2 Chronicles 35:19 In the eighteenth year of the reign of Josiah was this Passover kept. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Ezra 6:19 The children of the captivity kept the Passover on the fourteenth day of the first month. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Ezra 6:20 For the priests and the Levites had purified themselves together; all of them were pure: and they killed the Passover for all the children of the captivity, and for their brothers the priests, and for themselves. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) Ezra 6:21 The children of Israel who had come again out of the captivity, and all such as had separated themselves to them from the filthiness of the nations of the land, to seek Yahweh, the God of Israel, ate, (See NAS) Ezekiel 45:21 In the first month, in the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten. (WEB KJV JPS ASV BBE DBY WBS YLT NAS RSV NIV) |
