THE NEW SCHAFF-HERZ03
Exodus, he considers, was a later assumption. This explanation has found many adherents; but it ignores the real standpoint of the sources. Nowhere is the Passover mentioned as a festival whereat the first-born were sacrificed; moreover, the historical explanation is strongly supported by JE, and this testimony can not be rejected on the plea of reediting (cf. Kittel, Geschichte der Hebraer, i. 104- 105, Gotha, 1888-92; Schafer, ut sup., pp. 136 sqq.). This does not, indeed, exclude the possibility that the Mosaic Passover festival may have absorbed a thanksgiving spring festival, when firstborn of the flocks and first-fruits of the fields were offered. Although the older Protestants opposed the idea that the Passover was a sacrificial festival,
the expression "the sacrifice of the Lord's pass-V' chanted the Hallel. The priests determined how
over " (Ex. xii. 27), as well as many other passages, place it in the category of sacrificial repasts. Indeed, in Num. ix. 7, it is expressly termed an offering to God. The sacrificial element is negligible in Egypt, probably because of the absence of priests and altars. Later the blood was poured upon the altar and the fat was burned (Ex. xxiii. 18, xxxiv. 25). Essentially the Passover does not belong to the expiatory sacrifices but rather to that unique kind centering in the meal-time and representing communion of God and man. In form it is a household and family offering.
In the New Testament, the paschal lamb has become the prefiguration of Jesus Christ (I Cor. v. 7), whose death is the sacrifice which averts the wrath of God from his community. By partaking of the flesh and blood of Christ (cf. John vi.) the community is united with God. This inner rela-
was not far enough advanced to hold the festival four weeks later, that month was treated as an intercalary one and a thirteenth month was added. Whoever ate leavened bread during the festival was punished by scourging. The lambs were slaughtered in the outer court of the Temple at half past eight (2.30 p.m. of our reckoning). If the day was the preparation for the Sabbath, this occurred two hours earlier. The priests stood in rows, holding golden or silver vessels, in which they received the blood, passing the full vessels from hand to hand, until they reached the priest nearest the altar, who poured the blood over it. The parts of the lamb dedicated to the sacrifice were also brought to the altar by a priest. Meanwhile, the Levites
many should partake of the lamb: not less than ten and seldom more than twenty. Josephus and the Mishna assume that women participated in the repast; but according to the Gemara they were not bound to do so (cf. Deut. xvi. 16). After the first cup, the first-born son asked his father the meaning of the feast, whereupon the latter (later, a reader) related the story of the Exodus. Then the company chanted the first part of the Hallel (particularly Ps. cxiii., cxiv.) upon which followed the second cup and finally the repast proper. Then a third cup was drunk, which is that mentioned in Luke xxii. 20 as the one used by our Lord for the institution of the Eucharist. Still a fourth cup was taken and, after it was filled, the second part of the Hallel was sung (Ps. cxv.-cxviii.). The passages, Matt. xxvi. 30 and Mark xiv. 26, " when they had sung a hymn," seem to refer to this. See also
tionship was outwardly brought into proximity _ /Feasts and Festivals, I., §§ 1-5 with the date of Christ's death and of his last supper, which took place at the Passover festival. This supper with his disciples on the eve of the passion of Christ was an anticipated Passover repast, as the fourteenth of Nisan fell only on Friday (John xix. 14) and intentionally represents Jesus as the true paschal lamb.
According to the Talmudic and Rabbinical sources of the New-Testament period, the paschal sacrifice could be offered only in the court of the Temple, like all other sacrifices. A great Method in multitude of people was always at- New-Testa- tracted by this festival, and the Roment Times, mans were frequently apprehensive of a revolt on these occasions (Josephus, Ant., XVIL, ix. 3, XX., v. 3; cf. War., I., iv. 3). On such days many executions took place to terrorize the people; on the other hand, a prisoner was sometimes liberated to gain their good graces. The arrival of great crowds of people before the siege of Jerusalem by Titus proved very disastrous, since they were shut up in the city and perished with its destruction. Josephus relates (War, VI., ix. 3) that at the request of Cestius, who wished to give Nero some idea of the size of the Jewish population, the high-priests counted the paschal lambs, which numbered 256,500. Since at least ten men were reckoned to each lamb, the result would be 2,700,000 men, excluding those who were unclean. The date of the celebration was fixed by the harvest. If in the middle of the twelfth month this
(C. von Orelli.)
Bibliography: Much of the literature is given under Feasts and Festivals, and under Hexateuch (qq.v.). Consult further: F. Delitzsch, in Zeitschrift fur lutheriscke Theologie und Kirche, 1855, pp. 257 sqq.; G. M. Redslob, Die biblischen Angaben niter die Stiftung, Hamburg, 1856; J. H. Kurtz, Der alttestamentliche Opfercultus, pp. 307 sqq., Berlin, 1862, Eng. transl.. Sacrificial Worship of the 0. T., Edinburgh, 1863; J. Muller, Kritischer Versuch fiber die Entstehung des Pesach-Mazzothfestes, Bonn, 1883; D. Mackenzie, Exposition of the O. T. Sacrifices, Toronto, 1900: W. Riedel, in ZATW. xx (1900), 319 sqq.; idem, .1fttestamentliche Untersuchungen, i. 52 sqq., Leipsic, 1902; R. Schafer, Das Passah-Mazzoth-Fest, Giitersloh, 1900; E. M. Synge, The Five Great Offerings and their Law, London, 1901; R. B. Girdlestone, The Passover, the Communion, and the Mass, ib. 1902; S. I. Curtiss, Primitive Semitic Religion Today, New York, 1903; S. A. Fries, Die Gesetzeschrift des Konigs Josia, Leipsic, 1903; W. Rosenau, Jewish Ceremonial Institutions, Baltimore, 1903; C. F. Kent, Student's Old Testament, iv. 265-268, New York, 1907; a considerable literature in journals is indicated in Richardson, Encyclopaedia, p. 827. Consult also the works on O. T. theology, especially that of H. Schultz, London, 1892.
PASTOR vETERNUS: The title of the papal bull
issued July 18, 1870, promulgating the doctrine of
papal infallibility. See Infallibility of the Pope.
The text may be found in Reich, Documents; and
in E. Friedberg, Sammlung der' Aktenstiicke zum
ersten vatikanischen Konzil (Tubingen, 1872).
Bibliography: Consult the literature under Infallibility
of the Pope; and Vatican Council; especially H. r-
Manning, The True Story of the Vatican Council, London,
1877; and J. Friedrich, Geschichte des vatikanischen Kon-
zils, 3 vols., Bonn, 1877-87,