(Πάσχα; πάσχω, a passing over, sparing, or protection), a solemn Jewish festival having both a historical and a typical reference. As a commemorative institution, it was designed to preserve amongst the Hebrews a grateful sense of their redemption from Egyptian bondage, and of the protection granted to their first-born on the night when the destroying angel passed over the houses of the Hebrews, but slew all the first-born of the Egyptians (Exod. xii. 27); as a typical institute, its object was to shadow forth the great facts and consequences of the Christian Sacrifice (1 Cor. v. 7). The word passover has three general acceptations in Scripture:—1st, It denotes the yearly solemnity celebrated on the 14th day of Nisan or Abib, which was strictly the Passover of the Lamb, for on that day the Israelites were commanded to roast the paschal lamb, and eat it in their own houses; 2d, It signifies that yearly festivity, celebrated on the 15th of Nisan, which may be called the Feast of the Passover (Deut. xvi. 2; Num. xxviii. 16, 17); 3d, It denotes the whole solemnity, commencing on the 14th, and ending on the 21st day of Nisan (Luke xxii. 1), though in strictness of speech, the Passover and the Feast of Unfermented Things are distinct institutions. The Passover was to be kept on the eve of the 14th of the first month (Abib), in which, although unfermented things were enjoined to be eaten with the lamb, yet the feast of unleavened bread did not commence until the following morning. It continued seven days, of which the first and last only were sabbaths (Lev. xxiii. 5-8); the first probably in commemoration of the commencement of their march out of Egypt; the last of their passage through the Red Sea.

On the 10th of the month Abib, the master of a family separated a ram or a goat of a year old, without blemish (Exod. xii. 1-6; 1 Pet. i. 19), which was slain on the 14th day "between the two evenings," before the altar (Deut. xvi. 2, 5, 6). Originally the blood was sprinkled on the posts of the door (Exod. xii. 7), but afterwards the priests sprinkled the blood upon the bottom of the altar (comp. Deut. vi. 9; 1 Pet. i. 2; Heb. viii. 10; ix. 13, 14). The ram or kid was roasted in an oven, whole, with two spits forming a cross. It was next served up with a bitter salad, indicative of the bitterness of their bondage in Egypt, and eaten with unleavened or unfermented bread. Wine also to the quantity of four or five cups was drunk by each person. Considerable dispute has been raised as to whether the wine used on this occasion was fermented or unfermented,—was the ordinary wine, in short, or the pure juice of the grape. Those who hold it was unfermented appeal mainly to the expression "unfermented things," which is the true rendering of the word translated "unleavened bread." The rabbins would seem to have interpreted the command respecting ferment as extending to the wine as well as to the bread of the passover. The modern Jews, accordingly, generally use raisin wine, after the injunction of the rabbins. What of the flesh remained uneaten was to be consumed with fire, lest it should see corruption (comp. Exod. xii. 10; Ps. xvi. 10; Acts ii. 27). Not fewer than ten, nor more than twenty persons, were admitted to this sacred solemnity. At its first observance, the Hebrews ate the Passover with loins girt about, sandals on their feet, staves in their hands, and in haste, like travellers equipped and prepared for immediate departure (Exod. xii. 11); but subsequently the usual mode of reclining was adopted, in token of rest and security (John xiii. 23). The rabbins enumerate the following particulars as peculiar to its original observance, but which were afterwards modified:—1. The eating of it in their houses dispersed in Egypt; 2. The taking up of the paschal lamb from the tenth day; 3. The charge to strike the blood on the door-posts; 4. The eating of it in haste (Bab. Talmud, Pesachim, c. 9; Maim. Corban Pesach, c. 10, §15). But the command not to break a bone of the offering was always observed (John xix. 36). The ceremonies practised at the eating of the paschal supper will be found fully detailed in the Mishna. (See Kitto's Cyclopaedia of Biblical Literature.)