Passover

Overview

"Passover" (Hebrew "pesaḥ"; Greek "pascha") denotes both the paschal offering and the spring festival narrated in Exodus 12-13, where Israel marks its houses with blood, eats in haste, and is delivered from Egypt; in the Pentateuch and later biblical texts it is closely joined to the Feast of Unleavened Bread (Exod 12:1-28; Lev 23:4-8; Deut 16:1-8). In Second Temple Judaism the festival became a major pilgrimage observance centered on Jerusalem and the Temple, while after 70 CE rabbinic Judaism reconfigured its principal domestic observance around the seder and the narration of the exodus. In the New Testament "pascha" can refer to the Jewish feast, the paschal lamb, or the Christological fulfillment perceived by early Christians, especially in the Last Supper traditions, the passion narratives, and Paul's statement that "Christ, our Passover, has been sacrificed" (1 Cor 5:7).

Biblical shape

Household rite in Egypt: The foundational narrative presents Passover as a household observance performed on the eve of liberation: a lamb is slain, blood is applied to the doorposts, the meal is eaten in haste, and the act becomes a perpetual memorial. Exodus and firstborn deliverance: The festival is tied to the death of Egypt's firstborn and Israel's release, with consecration of the firstborn and the telling of the story to children integrated into its meaning. Cultic codification in Torah: Priestly and Deuteronomic materials regulate date, sacrifice, purity, and the relation of Passover to Unleavened Bread; Deuteronomy especially centralizes the sacrifice at the chosen sanctuary. Monarchical reform and covenant renewal: Royal celebrations under Hezekiah and Josiah portray Passover as an instrument of reform, reunification, and return to covenant fidelity. Second Temple pilgrimage feast: In the Persian, Hellenistic, and Roman periods Passover becomes one of the great pilgrimage festivals, combining Temple sacrifice, family meal, and national memory.

Key passages

• Exodus 12:1-28 — The foundational narrative presents Passover as a household observance performed on the eve of liberation: a lamb is slain, blood is applied to the doorposts, the meal is eaten in haste,….
• Exodus 12:29-42 — The festival is tied to the death of Egypt's firstborn and Israel's release, with consecration of the firstborn and the telling of the story to children integrated into its meaning.
• Exodus 13:1-16 — The festival is tied to the death of Egypt's firstborn and Israel's release, with consecration of the firstborn and the telling of the story to children integrated into its meaning.
• Leviticus 23:4-8 — Priestly and Deuteronomic materials regulate date, sacrifice, purity, and the relation of Passover to Unleavened Bread; Deuteronomy especially centralizes the sacrifice at the chosen….
• Numbers 9:1-14 — Priestly and Deuteronomic materials regulate date, sacrifice, purity, and the relation of Passover to Unleavened Bread; Deuteronomy especially centralizes the sacrifice at the chosen….
• Numbers 28:16-25 — Priestly and Deuteronomic materials regulate date, sacrifice, purity, and the relation of Passover to Unleavened Bread; Deuteronomy especially centralizes the sacrifice at the chosen….
• Deuteronomy 16:1-8 — Priestly and Deuteronomic materials regulate date, sacrifice, purity, and the relation of Passover to Unleavened Bread; Deuteronomy especially centralizes the sacrifice at the chosen….
• 2 Chronicles 30:1-27 — Royal celebrations under Hezekiah and Josiah portray Passover as an instrument of reform, reunification, and return to covenant fidelity.
• 2 Kings 23:21-23 — Royal celebrations under Hezekiah and Josiah portray Passover as an instrument of reform, reunification, and return to covenant fidelity.
• 2 Chronicles 35:1-19 — Royal celebrations under Hezekiah and Josiah portray Passover as an instrument of reform, reunification, and return to covenant fidelity.

Theological significance

Comparative Jewish: Jewish tradition reads Passover as the paradigmatic memorial of Israel's liberation from Egypt and the continuing ground of covenantal identity. Roman Catholic: Roman Catholic tradition reads Passover first in its historical and literal sense within Israel's Scriptures and then typologically in relation to Christ's passion, death, and resurrection. Eastern Orthodox: Eastern Orthodox tradition calls Easter itself "Pascha" and sees Christ's death and resurrection as the definitive passage from death to life. Lutheran: Lutheran readings connect Passover closely to Christ's atoning death and to the sacramental gift of the Lord's Supper.

Related Atlas concepts

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