Matthew 26:2

The following academic exegesis addresses the nuanced semantic range and historical evolution of the Greek term πάσχα (pascha), particularly its application to both the Jewish Passover and the Christian Feast of the Resurrection (Easter).

The Term πάσχα: Equivalence with Passover and Easter in Christian Tradition

This exegetical study of The Term πάσχα: Equivalence with Passover and Easter in Christian Tradition is based on a b-greek discussion from Sun Apr 1 16:29:54 EDT 2007. The initial query stemmed from a correspondent who received a greeting, “καὶ καλὸ Πάσχα,” from a friend in Athens, Greece. Observing that the sender was not Jewish, the correspondent sought clarification on how “PASCA” could be the Greek equivalent of Easter, acknowledging the temporal proximity of Passover and Easter but questioning their semantic equivalence.

The main exegetical issue under examination is the historical and theological development of the term πάσχα. Specifically, it seeks to elucidate how a term originally designating the Jewish festival of Passover came to be universally adopted by Eastern Christianity, and widely by Western Christianity in many languages, to refer to the Christian celebration of the resurrection of Jesus Christ. This involves exploring its etymological roots, its usage in the Septuagint and New Testament, its patristic interpretations, and the cultural and theological factors that led to this semantic extension, while also addressing the divergence of the English term “Easter” from this tradition.

Greek text (Nestle 1904)

1 Corinthians 5:7

Ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον ζύμωμα, καθώς ἐστε ἄζυμοι· καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός.

Key differences with SBLGNT (2010):

• The text of 1 Corinthians 5:7 in the Nestle 1904 edition is identical to that found in the SBL Greek New Testament (2010). No significant textual variants for πάσχα are noted for this verse across major critical editions.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The term πάσχα is textually stable throughout the New Testament, exhibiting no significant variants in critical editions such as the NA28. This stability underscores the term’s consistent form and presence in early Christian texts.

Lexically, the word πάσχα is a transliteration (via Aramaic פַּסְחָא) of the Hebrew word פֶּסַח (pesaḥ), meaning “Passover.” Its usage spans several distinct but interconnected meanings:

• KITTEL (TDNT – G. Kittel, G. Friedrich, *Theological Dictionary of the New Testament*): The entry for πάσχα traces its origin from the Hebrew pesaḥ, denoting the Jewish festival commemorating the Exodus from Egypt. Kittel emphasizes its significance in the Septuagint (LXX), where it consistently translates the Hebrew term, thereby establishing its meaning for Greek-speaking Jews. In the New Testament, πάσχα frequently refers to the Jewish Passover festival and the lamb sacrificed during it. Crucially, Kittel highlights the early Christian reinterpretation of Passover, particularly through Paul’s theological identification of Christ as “our πάσχα” (1 Cor 5:7). This reinterpretation laid the groundwork for the term’s application to the Christian festival of the Resurrection, marking the ultimate fulfillment of the Passover typology in Christ’s atoning sacrifice and triumph over death.
• BDAG (F.W. Danker, *A Greek-English Lexicon of the New Testament and Other Early Christian Literature*): BDAG provides a concise summary of the term’s semantic range:
  1. The feast of Passover. This is its primary and most frequent usage in the New Testament (e.g., Matt 26:2; Luke 22:1; John 2:13).
  2. The Passover lamb. This refers to the animal sacrificed for the Passover meal (e.g., Mark 14:12; 1 Cor 5:7).
  3. In Christian contexts, the celebration of Easter, the festival of the resurrection of Jesus, or the “Christian Passover.” This meaning emerged early in Christian tradition, reflecting the theological connection between Christ’s sacrifice and resurrection and the Jewish Passover.

  BDAG thus confirms the dual application of πάσχα to both the Jewish and Christian festivals, along with the Paschal lamb, underscoring its pivotal role in biblical and patristic theology.

Translation Variants

The phrase “καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός” (1 Cor 5:7) presents a succinct theological statement, where Paul rhetorically connects Christ directly to the Passover. Grammatically, πάσχα is an indeclinable neuter noun, here serving as a predicate nominative with a definite article, “τὸ πάσχα,” emphasizing its specific identity. The verb ἐτύθη (etuthē) is an aorist passive indicative of θύω (thuō), meaning “to sacrifice” or “to slaughter,” indicating that Christ *was sacrificed*. The possessive pronoun ἡμῶν (hēmōn), “our,” critically modifies πάσχα, signifying that Christ is *our* Passover lamb/sacrifice.

Rhetorically, Paul employs a powerful typology. By declaring Christ “our πάσχα,” he draws a direct parallel between the Passover lamb, whose sacrifice secured Israel’s deliverance from bondage in Egypt, and Christ, whose crucifixion secured humanity’s deliverance from sin and death. This statement provides the theological foundation for understanding the Christian festival of Easter as the fulfillment and transformation of the Jewish Passover. It’s not merely a temporal coincidence but a profound theological continuity. The problem of translation arises because English has distinct terms (“Passover” and “Easter”) for these related concepts, whereas Greek maintains the single term πάσχα, allowing for a richness of meaning that is difficult to convey in a single English word without additional explanation.

Conclusions and Translation Suggestions

The term πάσχα is a multifaceted Greek word that originated from the Hebrew/Aramaic term for the Jewish Passover festival and its associated lamb sacrifice. Due to the theological connections drawn in the New Testament, particularly by Paul, who identifies Christ as “our πάσχα,” the term was subsequently adopted by early Christians to refer to the festival commemorating Christ’s death and resurrection. This semantic extension is preserved in most non-English Christian languages, where a cognate of πάσχα denotes Easter. The English language, influenced by Anglo-Saxon pagan traditions for its term “Easter,” stands out in this regard. Understanding πάσχα requires appreciating this continuum of meaning from the Old Testament Passover to the New Testament’s Paschal Christ and the subsequent Christian celebration.

For 1 Corinthians 5:7, various translations are possible, each highlighting different nuances:

1. “Cleanse out the old leaven that you may be a new lump, just as you are unleavened. For Christ, *our Passover lamb*, has been sacrificed.”
   This translation emphasizes Christ’s identification with the sacrificial lamb, a key element of the Jewish Passover, which aligns with Pauline typology.
2. “Purge the old leaven, so that you may be a fresh batch, as indeed you are unleavened. For Christ, *our Passover*, has been slain.”
   This option uses “Passover” more broadly, encapsulating both the festival and the sacrificial event, leaving open the specific referent to the lamb or the entire event.
3. “Get rid of the old yeast, so that you may be a new unleavened batch, as you really are. For Christ, *our Pascha*, has been sacrificed.”
   This translation retains the Greek term “Pascha,” acknowledging its comprehensive theological scope encompassing both the Jewish Passover and its Christian fulfillment, thereby inviting the reader to engage with the term’s rich history. This is particularly apt when the intention is to highlight the linguistic and theological connection that transcends the English “Passover” vs. “Easter” dichotomy.