A Fresh Look At The Easter Verses Passover Debate in Acts 12:4
by Preacher Evans on Wednesday, March 10, 2010 at 3:39pm
Acts 12:4: A Fresh Look At The Easter Verses Passover Debate
Pastor Brian Evans
Oakwood Baptist Church
The appearance of the word “Easter” in Acts 12:4 has long been considered a translation error by critics of the KJV. Commentators who disagree with the use of Easter do so because they believe that the underlying Greek word “pascha” should be translated as “passover” as it is in every other place in the New Testament. In this article you will read solid evidence that the KJV translators were correct in using Easter instead of Passover in Acts 12:4. My argument will be threefold in nature: First, I will present a brief history of how other English versions translated “pascha”. Secondly, I will reveal the link between the Greek word pascha and Easter, and lastly I will present the Biblical context of Acts 12:4. Before we go any further we should carefully read the verse in question.
Acts 12:1-4 “Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.”
1. A Brief History of how pascha was translated in English versions of the Bible.
The KJV was not the first version of the Bible to translate the Greek word “pascha” as Easter. Below I have listed how Acts 12:4 appears in most of the early English translations and a few more recent versions. I do not include the Wycliffe Bible as it was translated from the Latin Vulgate. I have highlighted the word Easter or its equivalent in bold print.
• The 1525 Tyndale New Testament
Acts 12:4 And when he had caught him he put him in preson and delyvered him to .iiii. quaternios of soudiers to be kepte entendynge after ester to brynge him forth to the people.
• The 1535 Miles Coverdale Bible
At the same tyme layed kynge Herode handes vpon certayne of the congregacion, to vexe them. 2 As for Iames the brother of Ihon, him he slewe with the swerde. 3 And whan he sawe that it pleased the Iewes, he proceaded farther to take Peter also. But it was Easter. 4 Now whan he had taken him, he put him in preson, and delyuered him vnto foure quaternions of soudyers, to kepe him: and thought after Easter to bringe him forth to the people.
• The 1539 Great Bible (Reading supplied by the American Bible Society www.americanbible.org
)
And when he had caught him, he put him in preson also and delyuered him to .iii. quaternions of soudiers to be kepte, entendynge after Ester to brynge hym forth to the people.
• The 1557 Geneva New Testament (Reading supplied by the American Bible Societywww.americanbible.org
)
And when he had caught him, he put him in prison, and deliuered him to foure quaternions of souldiers to be kept: entending after Easter to bringe him forth to the people.”
• 1560 Geneva Bible
Acts 12:4 And when he had caught him, he put him in prison, and deliuered him to foure quaternions of souldiers to be kept, intending after the Passeouer to bring him foorth to the people.
• 1568 The Bishops Bible
Acts 12:4 And when he had caught hym, he put hym in pryson also, delyuered hym to foure quaternions of souldiers to be kept, intending after Easter to bring hym foorth to the people.
• 1611 The King James Version
Acts 12:4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
• 1729 Daniel Mace New Testament
About that time, king Herod Agrippa began to persecute some of the church. 2 he caus’d James the brother of John to be beheaded. 3 and perceiving that the Jews were pleas’d with this, he proceeded to secure Peter during the feast of unleavened bread: 4 having apprehended Peter, he put him into prison, appointing a detachment of sixteen soldiers to guard him, intending to have him brought to publick execution, after Easter.
As you can see the KJV is not alone in it’s translation of the Greek word pascha as Easter in Acts 12:4. The fact is that all English Bibles translated directly from Greek prior to 1560 contained the word Easter in Acts 12:4 (various spellings notwithstanding). Early English versions used the word Easter when referring to the Jewish Passover. This is because the word Passover did not exist until it appeared in Tyndale’s Old Testament. Tyndale used the word “ester” in the NT and “passouer” in the Old. After the word Passover was introduced by Tyndale, English versions began to use the word Passover more and more in place of the word Easter. The trend to replace Easter with Passover culminated with the 1560 Geneva Bible which removes the word Easter entirely and replaces it with Passover every time “pascha” appears in Greek.
However, a few English versions retained Easter in Acts 12:4 while using the word Passover elsewhere. For example, the 1568 Bishops Bible retains Easter in Acts 12:4 and John 11:55 while using Passover elsewhere. The 1611 KJV retains Easter in Acts 12:4, but uses Passover in every other place the Greek word pascha appears. Also, the 1729 Mace New Testament retains Easter only in Acts 12:4 as do two recent translations, the KJV 21st Century Version and the 3rd Millennium Bible. Opponents of the KJVO movement present the use of Easter in the KJV as if it stands alone in this regard. It is a fact that every early English version translated from Greek used Easter in Acts 12:4 until the 1560 Geneva Bible was published.
The question is why do the Bishops Bible, the Mace New Testament, and the 1611 KJV all retain Easter in Acts 12:4? Those who brought us these three versions were aware of how the Geneva Bible used passover instead of Easter in Acts 12:4 and yet they all chose to retain the word Easter instead of passover. The unity of these three versions in choosing Easter suggests that the translators believed that the “pascha” mentioned in Acts 12:4 referred to the resurrection celebration, not the Jewish passover. If they were correct there must be a scriptural link between the word pascha and the word Easter. In fact we find such a link in the story of the last supper where Jesus partakes of His final Passover meal with the disciples. The words Jesus speaks at the Passover meal plainly establish the needed link between pascha and Easter.
2. The Link Between Pascha and Easter
Before revealing the link between “pascha” and Easter it is helpful to make the following point. Words sometime gain additional meanings through time. Some words have a variety of meanings which have been added after certain events have taken place. The word “charge” is a good example of how a word which originally may have had only one meaning has gained additional meanings through time. One can charge a battery, open a charge account, get a charge out of a funny story, or sound a charge towards the enemy. Likewise certain words found in the Bible have gained additional meanings through time. For example, the Greek word “ekklesia” is the Greek word which originally meant any gathering of people. However, after Jesus started the NT church “ekklesia” began to also be used to describe a called out assembly of born again believers. Thus, when translating “ekklesia” the context must be properly discerned in order to know whether it refers to a secular assembly or to an assembly of believers. For this reason translators usually choose different words in the new language to reflect the context of the original word. For example, in the NT the word “ekklesia” is translated as both assembly and as church depending on whether the context describes a secular gathering or a gathering of believers. With this point in mind, Easter can be the correct translation in Acts 12 only if “pascha” has gained an additional meaning which links it to the death, burial, and resurrection of Jesus Christ. The additional meaning needed to link “pascha” with Easter is revealed in Luke 22:19-20, let’s read.
Luke 22:19-20 “And he took bread, and gave thanks, and brake it, and gave unto them, saying,
This is my body which is given for you: this do in remembrance of me.(Emphasis mine) Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.”
The event we call the “Last Supper” might more properly be called the “Last Passover.” The “Last Supper” was actually the Passover meal which Jesus enjoyed with His disciples. During the course of the meal Jesus spoke the words recorded in Luke 22:19-20. Jesus took the unleavened bread and explained to the disciples that the unleavened bread symbolized His body, and then He took the fruit of the vine and said it symbolized His blood which would be shed for the remission of sins. By these words Jesus plainly makes it clear that the sacrifice He was about to make He would fulfill the Old Testament symbols of the Passover. Furthermore, notice the last six words of His instruction; “this do in remembrance of me.” In other words Jesus told the disciples that the Passover meal which had previously symbolized the death angel passing over the homes of the Hebrews in Egypt was now to be observed as a symbol of His body and blood. In other words He was telling them, “What you have observed as a Jew in remembrance of what happened in Egypt, you will henceforth observe as a Christian in remembrance of my body and blood. From that day forward “pascha” came to mean one thing to the Jew and another to the Christian. The Jewish Pascha was only observed in remembrance of what happened in Egypt but the Christian Pascha was to be observed by Christians in remembrance of the death, burial, and resurrection of Jesus Christ. Thus “pascha” now had two legitimate meanings; to the Jews it was a memorial of the Passover, and to Christians it was a memorial the body, blood, and resurrection of Jesus Christ. From that day until this Christians have used the word “pascha” to refer to the events associated with the death, burial, and resurrection of Jesus Christ or in other words Easter.
Furthermore, Webster’s 1828 Dictionary defines Easter as “A festival of the Christian church observed in commemoration of our Savior’s resurrection. It answers to the pascha or Passover of the Hebrews, and most nations still give it this name, pascha, pask, paque.” A brief language study will add even more strength to the argument that “pascha” has been used by Christians throughout the centuries to refer to Easter. For example, Greek Christians today still use the Greek word “pascha” when speaking of the Easter celebration. The statements below from a Greek Orthodox website at Easter reveal the obvious link between the Greek word “pascha” and the Easter celebration.
2008 Paschal Message from His Eminence Archbishop Demetrios
“Christos Anesti! Christ Is Risen! With these great and beautiful words, I greet you with love on this great day of Holy Pascha. These words announce the triumphant Resurrection of Jesus Christ and they fill all of our hearts with joy…”
In addition, in many other languages around the world a form of pascha is used to refer to the Easter celebration. Below is a list of all the languages I could find which use some form of pascha to say Easter.
1. Latin: Pascha
2. French: Pâques
3. Italian: Pasqua
4. Dutch: Pasen
5. Portuguese: Páscoa
6. Spanish: Pascua
7. Danish: Påske
8. Norwegian: påske
9. Romanian: Paşti
The evidence establishing the link between “pascha” and Easter is overwhelming. Jesus established the Christian Pascha during the Last Supper, and the use of “pascha” in association with Easter spread in one form or another to many languages around the world. It should be clear to any reasonable person that if the Greeks, French, Italians, Dutch, Portuguese, Spanish, Danish, Norwegians, and Romanians use a form of “pascha” in association with Easter, a strong link between “pascha” and Easter has existed since the early days of the New Testament.
3. The Biblical Context of Acts 12:4
We have established the link between “pascha” and Easter, but we must now establish that the “pascha” found in Acts 12:4 refers to the Christian Pascha and not the Jewish Passover. In addition to the link between “pascha” and Easter, we must also demonstrate that the context of Acts 12 concerns the Christian “pascha”. Demonstrating that the context in Acts 12 concerns the Christian “pascha” will settle once and for all that Easter is the correct translation in this passage.
When one considers the process used by the translators of the KJV which required multiple layers of checks and re-checks of their work, it is clear that the translation of Easter in Acts 12:4 was a thoughtful choice agreed upon by the whole body of translators. It is important to remember that no passage in the KJV is the work a single translator but is the product of the whole body of 47 scholars who each had influence on the entire work. Therefore the Easter translation cannot be a mistake made by one of the translators or something which was overlooked by one man. The translation of Easter in Acts 12:4 is the result of the studied opinion of the whole body of 47 translators. It is my contention that the translators of the KJV rightly discerned the context of Acts 12 and chose the word Easter to reflect that context. I will submit two items for your consideration which will help us properly discern the context of Acts 12.
First, the appearance of “pascha” in Acts 12 is unique; it is the only post resurrection appearance of the word where it refers to a current event. Pascha appears three times after Calvary, once in Acts 12 where it is speaking of the “pascha” currently underway, once in I Cor. 5:7 where it speaks of Christ being our Passover, and once in Hebrews 11 where it speaks of Moses keeping the passover by faith. Acts 12 is a unique appearance of pascha as it is the only post resurrection appearance of the word which refers to a pascha currently underway. The “pascha” referred to in Acts 12:4 was something happening right then, not something that had happened in the past. I contend that the uniqueness of how “pascha” is used in Acts 12 suggests the possibility of a unique context. In the next paragraph I will show that the context of Acts 12 is totally unique in that it the word “pascha” refers to the Christian Pascha, not the Jewish Passover.
Herod had executed James and because it pleased the Jews, he arrested Peter also intending to execute him. He arrested Peter sometime after the day of Passover during the days of unleavened bread. It is important to remember that both the Jewish and Christian Pascha celebrations were going on in Jerusalem at the same time. Herod would have had no reason to wait until the Passover ended to bring Peter forth as some suggest. Jesus was brought forth to the people during the Passover and the Jews eagerly demanded Him to be crucified. Furthermore, there is no link between the word “pascha” and any pagan God form any era. Herod may or may not have worshipped Ishtar but there is no legitimate justification for translating “pascha” as the name of any pagan God, the link simply does not exist.
Herod planned to bring Peter forth to the people after Easter (The Christian Pascha). Herod decided to wait until after the Christian Pascha (Easter) because of the tradition of releasing one Jewish prisoner during the Passover week. According to Mark 15:6 the tradition was that the Roman governor always released one Jewish prisoner during the Passover week. Furthermore, the prisoner to be released would be chosen by the people. This tradition is recorded in Matthew 27:17 where it says, “Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?” Pilate honored the request of the Jews and sent Jesus to be crucified. Likewise, Herod was obliged to release one condemned man from among those being brought forth to be executed. Herod could not take the chance of bringing Peter out to be executed because of the increased number of Jewish Christians in Jerusalem celebrating Christian Pascha. Until the Christian Pascha ended Jerusalem would be populated by an exaggerated number of Christian pilgrims who had come to town to celebrate. Herod planned to wait until the Christian pilgrims had left Jerusalem and returned home so there would be no chance that the crowd would demand Peters release. Thus it was the Christian pascha (Easter) which Herod was waiting to pass, not the Passover. It is my contention that the translators of the KJV rightly discerned this context and properly chose Easter, the only English word they could have used to distinguish between the Jewish and Christian Pascha’s.
Close
The link between the Jewish Pascha and the Christian Pascha has been well documented in this article. Moreover, the context of Acts 12 has been shown to support the use of the word Easter in the KJV. I leave you with one following thought which is expressed below.
There are two mindsets one can have when considering difficult passages: One can try to find error or one can try to find truth. As Christians we are commanded to “2 Timothy 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” I believe the proper mindset for the Christian is to study with the goal of proving the Bible to be true. I do not support the idea of ignoring facts which make me uncomfortable, but when it comes to the Bible, I think it is sound logic to work with the utmost intensity to prove the Bible true. It took great determination in my study to arrive at the conclusions I have presented in this document, and even though the truths were lying on the surface ready to be found, it much time, prayer, and work to find what was already there.
*American Bible Society
Liana Lupas [LLupas@americanbible.org]
Dear Reverend Evans,
It was a pleasure talking to you over the phone a few moments ago. As you requested, I am transcribing here for you the text of Acts 12:4 as it appears in the 1557 New Testament printed in Geneva by Conrad Badius:
“And when he had caught him, he put him in prison, and deliuered him to foure quaternions of souldiers to be kept: entending after Easter to bringe him forth to the people.”
And here is the same text copied from the first edition of the Great Bible issued in 1539 in London. Unlike the Geneva NT, the Great Bible was printed in black letter and is not divided into verses:
“And when he had caught him, he put him in preson also and delyuered him to .iii. quaternions of soudiers to be kepte, entendynge after Ester to brynge hym forth to the people.”
I hope this will help your research and will try to get photographs of these two pages next week.
Sincerely yours,
Dr. Liana Lupas
Curator of the Scripture Collection
* Manitoba Canada the Paque Flower is the Easter Flower. (Understanding God’s World Abecca book science series page 18)
Oakwood Baptist Church 