Easter
VIEW:47 DATA:01-04-2020
EASTER (AV [Note: Authorized Version.] of Act_12:4; RV [Note: Revised Version.] the Passover).The anachronism of AV [Note: Authorized Version.] was inherited from older VSS [Note: SS Versions.] which avoided, as far as possible, expressions which could not be understood by the people.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
The KJV of pascha (to be translated instead as "the Passover") in Act_12:4. "Easter" is a Christian feast; the Passover is a Jewish feast. (Pesach ("Feast of Passover".))
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Easter. Act_12:4. In the earlier English versions, Easter has been frequently used as the translation of pascha, (Passover). In the Authorized Version, Passover was substituted in all passages but this; and in the new Revision, Passover is used here. See Passover.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
the day on which the Christian church commemorates our Saviour's resurrection. Easter is a word of Saxon origin, and imports a goddess of the east. This goddess was Astarte, in honour of whom sacrifices were annually offered about the passover time of the year, the spring; and hence the Saxon name aeaster became attached by association of ideas to the Christian festival of the resurrection.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
ēs?tẽr (πάσχα, páscha, from Aramaic פסחא, paṣḥā' and Hebrew פסח, peṣaḥ, the Passover festival): The English word comes from the Anglo-Saxon Eastre or Estera, a Teutonic goddess to whom sacrifice was offered in April, so the name was transferred to the paschal feast. The word does not properly occur in Scripture, although the King James Version has it in Act_12:4 where it stands for Passover, as it is rightly rendered in the Revised Version (British and American). There is no trace of Easter celebration in the New Testament, though some would see an intimation of it in 1Co_5:7. The Jewish Christians in the early church continued to celebrate the Passover, regarding Christ as the true paschal lamb, and this naturally passed over into a commemoration of the death and resurrection of our Lord, or an Easter feast. This was preceded by a fast, which was considered by one party as ending at the hour of the crucifixion, i.e. at 3 o'clock on Friday, by another as continuing until the hour of the resurrection before dawn on Easter morning. Differences arose as to the time of the Easter celebration, the Jewish Christians naturally fixing it at the time of the Passover feast which was regulated by the paschal moon. According to this reckoning it began on the evening of the 14th day of the moon of the month of Nı̄ṣān without regard to the day of the week, while the Gentile Christians identified it with the first day of the week, i.e. the Sunday of the resurrection, irrespective of the day of the month. This latter practice finally prevailed in the church, and those who followed the other reckoning were stigmatized as heretics. But differences arose as to the proper Sunday for the Easter celebration which led to long and bitter controversies. The Council of Nice, 325 ad, decreed that it should be on Sunday, but did not fix the particular Sunday. It was left to the bishop of Alexandria to determine, since that city was regarded as the authority in astronomical matters and he was to communicate the result of his determination to the other bishops. But this was not satisfactory, especially to the western churches, and a definite rule for the determination of Easter was needed. By some it was kept as early as March 21, and by others as late as April 25, and others followed dates between. The rule was finally adopted, in the 7th century, to celebrate Easter on the Sunday following the 14th day of the calendar moon which comes on, or after, the vernal equinox which was fixed for March 21. This is not always the astronomical moon, but near enough for practical purposes, and is determined without astronomical calculation by certain intricate rules adopted by ecclesiastical authority. These rules involve the Dominical Letters, or the first seven of the alphabet, representing the days of the week, A standing for the first day of the year and the one on which Sunday falls being called the Dominical for that year. There are also involved the Golden Numbers and the Epacts, the first being the numbers from 1 to 19, the cycle of the moon when its phases recur on the same days of the year, the first of the cycle being that in which the new moon falls on January 1. The Epacts indicate the moon's age at the beginning of each year. Easter was Thus fixed by these rules, but another difficulty arose when the Gregorian calendar was adopted in 1582, the difference between it and the Julian being then 10 days. This of course affected the determination of Easter, and its celebration by the Greek church, which has never admitted the Gregorian calendar, occurs usually at a different time from that followed by the western churches. This difference may be as much as five weeks and it may occur as late as April 30, while in the West it cannot occur later than April 25 nor earlier than March 22. Occasionally the two come together but this is rare, since the difference between the two calendars is now 13 days. The Easter feast has been and still is regarded as the greatest in the Christian church, since it commemorates the most important event in the life of its Founder.
International Standard Bible Encyclopedia
PRINTER 1915.
Easter
(πάσχα, a Greek form of the Hebrews פֵּסִח, and so Latinized by the Vulgate pascha), i.e., Passover. Easter is a word of Saxon origin, and imports a goddess of the Saxons, or, rather, of the East, Estera, in honor of whom sacrifices being annually offered about the Passover time of the year (spring), the name became attached by association of ideas to the Christian festival of the resurrection, which happened at the time of the Passover: hence we say Easter-day, Easter Sunday,, but very improperly; as we by no means refer the festival then kept to the goddess of the ancient Saxons. So the present German word for Easter Ostern, is referred to the same goddess, Estera or Ostera. Calmet, s.v. The occurrence of this word in the A.V. of Act_12:4 "Intending after Easter to bring him forth to the people" is chiefly noticeable as an example of the want of consistency in the translators. SEE AUTHORIZED VERSION. In the earlier English versions Easter had been frequently used as the translation of πάσχα. At the last revision Passover was substituted in all passages but this. It would seem from this, and from the use of such words as "robbers of churches" (Act_19:37), " town-clerk" (Act_19:35), " sergeants" (Act_16:35), " deputy" (Act_13:7, etc.), as if the Acts of the Apostles had fallen into the hands of a translator who acted on the principle of choosing, not the most correct, but the most familiar equivalents (comp. Trench, On the Authorized Version of the N.T. p. 21). Smith, s.v. For all that regards the nature and celebration of the feast referred to in Act_12:4, SEE PASSOVER.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
The KJV of pascha (to be translated instead as "the Passover") in Act_12:4. "Easter" is a Christian feast; the Passover is a Jewish feast. (Pesach ("Feast of Passover".))
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Easter. Act_12:4. In the earlier English versions, Easter has been frequently used as the translation of pascha, (Passover). In the Authorized Version, Passover was substituted in all passages but this; and in the new Revision, Passover is used here. See Passover.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
the day on which the Christian church commemorates our Saviour's resurrection. Easter is a word of Saxon origin, and imports a goddess of the east. This goddess was Astarte, in honour of whom sacrifices were annually offered about the passover time of the year, the spring; and hence the Saxon name aeaster became attached by association of ideas to the Christian festival of the resurrection.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
ēs?tẽr (πάσχα, páscha, from Aramaic פסחא, paṣḥā' and Hebrew פסח, peṣaḥ, the Passover festival): The English word comes from the Anglo-Saxon Eastre or Estera, a Teutonic goddess to whom sacrifice was offered in April, so the name was transferred to the paschal feast. The word does not properly occur in Scripture, although the King James Version has it in Act_12:4 where it stands for Passover, as it is rightly rendered in the Revised Version (British and American). There is no trace of Easter celebration in the New Testament, though some would see an intimation of it in 1Co_5:7. The Jewish Christians in the early church continued to celebrate the Passover, regarding Christ as the true paschal lamb, and this naturally passed over into a commemoration of the death and resurrection of our Lord, or an Easter feast. This was preceded by a fast, which was considered by one party as ending at the hour of the crucifixion, i.e. at 3 o'clock on Friday, by another as continuing until the hour of the resurrection before dawn on Easter morning. Differences arose as to the time of the Easter celebration, the Jewish Christians naturally fixing it at the time of the Passover feast which was regulated by the paschal moon. According to this reckoning it began on the evening of the 14th day of the moon of the month of Nı̄ṣān without regard to the day of the week, while the Gentile Christians identified it with the first day of the week, i.e. the Sunday of the resurrection, irrespective of the day of the month. This latter practice finally prevailed in the church, and those who followed the other reckoning were stigmatized as heretics. But differences arose as to the proper Sunday for the Easter celebration which led to long and bitter controversies. The Council of Nice, 325 ad, decreed that it should be on Sunday, but did not fix the particular Sunday. It was left to the bishop of Alexandria to determine, since that city was regarded as the authority in astronomical matters and he was to communicate the result of his determination to the other bishops. But this was not satisfactory, especially to the western churches, and a definite rule for the determination of Easter was needed. By some it was kept as early as March 21, and by others as late as April 25, and others followed dates between. The rule was finally adopted, in the 7th century, to celebrate Easter on the Sunday following the 14th day of the calendar moon which comes on, or after, the vernal equinox which was fixed for March 21. This is not always the astronomical moon, but near enough for practical purposes, and is determined without astronomical calculation by certain intricate rules adopted by ecclesiastical authority. These rules involve the Dominical Letters, or the first seven of the alphabet, representing the days of the week, A standing for the first day of the year and the one on which Sunday falls being called the Dominical for that year. There are also involved the Golden Numbers and the Epacts, the first being the numbers from 1 to 19, the cycle of the moon when its phases recur on the same days of the year, the first of the cycle being that in which the new moon falls on January 1. The Epacts indicate the moon's age at the beginning of each year. Easter was Thus fixed by these rules, but another difficulty arose when the Gregorian calendar was adopted in 1582, the difference between it and the Julian being then 10 days. This of course affected the determination of Easter, and its celebration by the Greek church, which has never admitted the Gregorian calendar, occurs usually at a different time from that followed by the western churches. This difference may be as much as five weeks and it may occur as late as April 30, while in the West it cannot occur later than April 25 nor earlier than March 22. Occasionally the two come together but this is rare, since the difference between the two calendars is now 13 days. The Easter feast has been and still is regarded as the greatest in the Christian church, since it commemorates the most important event in the life of its Founder.
International Standard Bible Encyclopedia
PRINTER 1915.
Easter
(πάσχα, a Greek form of the Hebrews פֵּסִח, and so Latinized by the Vulgate pascha), i.e., Passover. Easter is a word of Saxon origin, and imports a goddess of the Saxons, or, rather, of the East, Estera, in honor of whom sacrifices being annually offered about the Passover time of the year (spring), the name became attached by association of ideas to the Christian festival of the resurrection, which happened at the time of the Passover: hence we say Easter-day, Easter Sunday,, but very improperly; as we by no means refer the festival then kept to the goddess of the ancient Saxons. So the present German word for Easter Ostern, is referred to the same goddess, Estera or Ostera. Calmet, s.v. The occurrence of this word in the A.V. of Act_12:4 "Intending after Easter to bring him forth to the people" is chiefly noticeable as an example of the want of consistency in the translators. SEE AUTHORIZED VERSION. In the earlier English versions Easter had been frequently used as the translation of πάσχα. At the last revision Passover was substituted in all passages but this. It would seem from this, and from the use of such words as "robbers of churches" (Act_19:37), " town-clerk" (Act_19:35), " sergeants" (Act_16:35), " deputy" (Act_13:7, etc.), as if the Acts of the Apostles had fallen into the hands of a translator who acted on the principle of choosing, not the most correct, but the most familiar equivalents (comp. Trench, On the Authorized Version of the N.T. p. 21). Smith, s.v. For all that regards the nature and celebration of the feast referred to in Act_12:4, SEE PASSOVER.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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