With the destruction of the temple and the cessation of the sacrificial cultus there naturally came a considerable change in the mode of cele- bration. This was partly in the direction of amplification. The historical significance was em- phasized, and an elaborate ritual took shape, cf. the paschal Haggada, portions of which are as late as the 15th cent. A.D. (Hamburger, Supplement to Real-Encyc. p. 113). Much the same general order was observed and much the same articles of food were used, except that for the temple sacrifices the roasted shankbone of a lamb and a roasted egg were employed.
2. Number of participants.—The number of those who attended the feast at Jerusalem was undoubtedly great, even if Josephus’ use of figures makes us somewhat sceptical of his estimates. At one time, under Nero, he makes the probable num- ber over two and a half millions, and on another occasion (A.D. 65) three millions (BJ VI. ix. 3, 11. xiv. 3). It was at such times that Rome took especial measures to guard inst insurrections (Ant. xvii. ix. 3, Xx. v. 3; cf. Mt 26°). It may be that there were both executions and pardons on these occasions; both aimed at the restraint of the multitude (cf. Mt 274). The city could not accom- modate all the visitors, and so they camped outside in tents or lodged in neighbouring villages. Guests were freely entertained, but left the skins of the lambs and the utensils used at the feast with their respective hosts (Mishna, Yoma xii. 1).
3. The Date.—The day of the celebration was determined by the condition of the harvest. If this did not promise in the 12th month to be ready to be gathered in four weeks, and the animals were not yet grown sufficiently for sacrifice, then the month was declared intercalary, and a thirteenth
assover
692 PASTOR
was added. This question was settled by the Sanhedrin, and there were certain regulations laid down to guide their decision. The opening of the month of Nisan was also proclaimed by them. This took lace when messengers came who had actually seen the new moon (see art. NEW Moon). It was not till about the time of Christ that there came to be a fixed calendar. Fires on the hill-tops sent the signal through the land that the Passover month had begun. After the Samaritans made use of such fires to mislead the Jews, it was ordered that messengers should the news throughout the country. The difficulty of fixing this date, and of informing those who were remote when it had been done, led to the doubling of important festal days for those in the ery ae (On question of date cf. Mishna, Rosh hashshana ii. if; Ideler, Chronol. pp. 491 ff. and 508 ff. ; Schiirer, GJV i. 625 (HP 1. ii. 370 1.1).
The question of the number of passovers trace- able during our Lord’s ministry, as well as that of the relation of the Last Supper to the Passover, are discussed in art. CHRONOLOGY OF NT, vol. i. p. 406 tf. ; cf. Jesus CHRIST, vol. ii. p. 633 f.
LrrzraTurs.—1. Commentaries on Pent., etc., esp. Dillmannon Ex and rien by Ryssel, Leipzig, 1897); Driver on Dt (Internat, Crit. Com.); Bertholet on Dt (Kurzer Hdcom. 1899), and on Ezk (id. 1897); Steuernagel on Dt (Nowack’s Hdkom. 1898).
2. Archwologies, esp. Nowack (Freiburg and Leipzig, 1894) ; Benzinger (id. 1894); Ewald, Antiquities of I. (tr. by H. 8. Solly, London and Boston, 1876).
8. Histories of Religion.—J. Miller, Kritischer Versuch tlber den Ursprung und die geschichtliche Entwicklung des Pesach- und Mazzothfestes (Inaugural dissertation, Bonn, 1884); Well- hausen, Prolegomena zur Geschichte lsraels4 (Berlin, 1895) ; Green, The Hebrew Feasts (New York, 1886); J. Robertson, The Early sie here of Israel (London, Edinburgh, and New York, 1892); Schultz, ΟΤ' Theol. (Eng. tr., Edin., T. ἃ T. Clark, 1892); Kayser, OT Theol. (ed. by Karl Marti, Strassburg, 1894).
4. General.—H. OC. Trumbull, The Threshold Covenant (N.Y. 1896), and The Blood Cov. (Phil. 1893); W. R. Smith, RS; Wellhausen, Reste Arab. Heidentums? (Berlin, 1897). For older literature see citations in Winer’s Realwoérterbuch * Passah,’ and works given by Dill.-Rys. Com. on Ex, and at close of Orelli’s article ‘ Passah,’ in Herzog’s
5. Literature for xilic period. —Various tracts of the Mishna, esp. Pesachim; the Paschal agua ( rding this cf. Hamburger, Sal pega to RE); Book of Jubilees, ch. 49 ; Josephus (see Index); Philo, Vita Mos.; Edersheim, The Temple, its Ministry and Services as they were at the Time of Jesus Christ (London, 1874).
See also artt. on the Passover by W. R. Smith in Enc. Brit.9; see D in Kitto's er ; Delitzsch in Riehm’s Handworter- buch ; Hamburger in RE (Jewish). W.J. MOULTON.
under , 112 ff. ;
PASTOR.—This word was at first used literally (like its Lat. equivalent) of a keeper of sheep. So in the OT, Jer 2° 3 107! 1910 1718 9922 931.2, But already in AV it has assumed a metaph. meaning. In Eph 4" (the only NT occurrence) RV retains ‘ pastor’ ; but elsewhere (except Jer 28, RV ‘ruler’) changes ‘pastor’ into ‘shepherd,’ probably on account of the special modern use of the word to designate the minister of a Christian congregation. For the lit. use see Mt 25" Rhem. ‘As the pastor eee the sheep from the goates’; and for the transition Mt 26%! Rhem. ‘I wil strike the Pastor, and the sheepe of the flocke shal be dispersed.’ Cf. also Knox, Hist. 266, ‘Our Brother, our Pastour, and great Bishop of our soules’; and for the mod. sense see the quotation from Calderwood’s Hist., under MINISTER.