Passenger in AV means ‘passer-by,’ not, as now, one ‘booked for a journey’: Pr 9% ‘She sitteth at ane Goon ce his house. . . to call pas sengers who go right on their ways’ (377772)? Κ͵ RV “to call to them that pass by ἢ ἡ and Bak 494 te M15 (qnayn, RV ‘they that pass through’).* Cf. Hall, Works, ii. 104, ‘ Not as a passenger did Christ walke this way, but as a visitor, not to punish, but to heale’; Adams on 2 P 1" ‘The passengers in mockery bad Christ come down from the cross.’
J. HASTINGS.
PASSION in AV has two meanings. 1. Su/ffer- ing (the lit. sense of Lat. passio; ef. ‘compassion’),t applied to the suffering of our Lord in Ac 1" ‘To whom also he showed himself alive after his passion’ (μετὰ τὸ παθεῖν αὐτόν). The word is a good one (being etymol. connected with παθεῖν), it was taken by Wyclif from Vulg. post passionem suam, goes right πύλην the Eng. versions, and is re- tained in RV. Ct. ‘ Passion-week.’ But it is the only case in which ‘passion’ was accepted by AV from the earlier VSS: see He 2° Wye. ‘Ihesus for the passioun of deeth, crowned with glorie and honour’ (so Rhem., the rest ‘suffering’); 1 P 1” Wye. ‘the passiouns that ben in Crist’ (so Tind., Cran., Rhem., but Gen., AV ‘sufferings’); 44 Wye. ‘Comyne ye with the passiouns of Crist,’ Tind. ‘partetakers of Christes passions,’ 80 until A oe of Christ’s sufferings.’ Also in ref. to the believer’s suflerings (in the plu.) Ro 818 Wyc. ‘I deme that the passiouns of this tyme ben not worthi to the glori to comynge,’so Rhem., but Tind. and the rest ‘afflictions,’ AV ‘suffer- ings’; He 103 Wye. ‘Ye suffriden greet striif of
assiouns,’ Tind. ‘a greate fyght in adversities,’ them. ‘a great fight of passions,’ AV ‘a great fight of afflictions.’ It is evident that ‘passion’ in the sense of suffering was passing away when AV was translated (the Rhem. version follows the Vulg. too slavishly). Craik says that Shaks. retains the word in this sense only in two or three antique expressions, Indeed, except Hamlet, τι. i. 105, ‘Any passion under heaven that does afflict our natures,’ the only use in this sense is in strong scurrilous exclamations in reference to Christ’s last sufferings. Butit is of course found in writers of the time and later; cf. Hall, Works, ii. 150— ‘Jewes and Samaritanes could not abide one another, yet here in leprosie they accord, .. . com- munity ΑἹ passion hath made them friends, whom even religion disjoyned.’
2. Feeling, emotion, only twice in AV, and both plural, Ac 14° ‘We also are men of like passions with you’ (ὁμοιοπαθεῖς ἐσμεν ὑμῖν, RVm ‘of like nature’); Ja δ, Cf. Article i. (in Thirty-nine Articles), ‘There is but one living and true God everlasting, without body, parts, or passions. This is nearly the sense of ‘ passions of sins’ in Ro 75, AVm and RV for AV ‘motions,’ where it is 8 literal tr. of the Gr. (ra παθήματα τῶν ἁμαρτιῶν),
so tr. means usually ‘the other side,’ as in 15 263, whence LXX iv τῷ σίραν υἱῶν "Iepnta, Vulg. contra flios Israel.
* The Hebrew is difficult, probably corrupt, See Davidson, in loc, Some (by changing 03) into Ὁ) translate ‘a valley of Abarim.’ This, however, is to enlarge the extent of that
geographical name on the basis of an emendation + Andrewes, Works, ii. 123, ‘Compassion is but passion at rebound.’ Of. also ‘ passioniess renown’ in the well-known
hymna
684 PASSOVER
PASSOVER
though the approach is nearer to our modern use of ‘ passions.” In the mod. sense RV has intro- duced the word also into Ro 155, Gal δ᾽, Col 3°, 1 Th 45, J. HASTINGS.
PASSOVER.—Our knowledge of the origin and early history of the Passover is derived from the accounts of the OT, supplemented by the relevant material thus far patnedt nan the study of the early customs of other Semitic and primitive peoples. The most important es are, of course, found in the laws of the Pent., and for our present pur- pose we shall accept the generally received con- clusions as to the age and authorship of the various strata of legislation (see HEXATEUCH). But even so, our attempt to trace the history and Siete ment of this feast will necessitate considerable critical discussion.
1. Old Testament References. A. In ΡΟΝ and Ezekiel.
2. Deuteronomy. 8. Ezekiel.
C. Résumé.
iL Origin and Primitive Significance. 1. Name. 2. Older Views. 8. The Offering of the Firstborn. 4. A Feast of Atonement, 6. A Blood Covenant. 6. Conclusion.
iL The Post-exilic Passover. 1. Manner of Observance. 2. Number of Participants. 8. Time.
Literature.
i. OT REFERENCES.—The passages to be con- sidered are—Ex 23!5 34% 127-2? Dt 16!-8, Ezk 4521, Ex 12)-3.@-@ Ly 235, Nu 918. 9816 Jos 5%, Hos 211 95 12909), Am 5?! 819 Is 30%, 2 K 2371-3, 2 Ch 8:2 30. 35!-19, Ezr 6'%-,
A. Inthe Lawand Ezk.—1. JE.—In the so-called ‘Second Decalogue’ (Ex 34!*%*) we have the com- mand (*) ‘Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the sacrifice of the feast of the Passover {πο 35 n31) be left until the morning.’ The same prohibition — Ex 2318 in the ‘Book of the Covenant’ (Ex 20-23%), but instead of the phrase ‘ the sacri- fice of the feast of the Passover’ we there have ‘neither shall the fat of my feast (35 25m) remain all night until the morning.’ Many have held that this latter expression has precisely the same content as the former, and have thus established the entire agreement of the two verses. We should then find our feast mentioned in the very oldest