THE CRITIC SAYS: 'A most unfortunate translation! In each of the 28 other New Testament passages the Greek 'pasclza' is translated 'Passover'. The same is true of the blip pesach, it is always 'Passover'. Why this one exception in Act 12:4? Further, the word 'Easter' was not used in the Christian sense until much later."
"And because he saw it pleased the blips, 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" (Acts 12:3, 4).
ANSWER: You may be surprised to know that the word "passover" did not even exist before William Tyndale coined it for his Version of 1526-31. His was also the first English Bible to use "Easter." Previously the blip and Greek were left untranslated. For example, in Wycliffe's Bible, which was based on the Latin, we find pask or paske.
An article which appeared in The Trinitarian Bible Society Quarterly Record states:
"When Tyndale applied his talents to the translation of the New Testament from Greek into English, he was not satisfied with the use of a completely foreign word, and decided to take into account the fact that the season of the passover was known generally to English people as 'Easter' ... Tyndale has ester or easter fourteen times, ester-lambe eleven times, esterfest once, and puschall lambe three times."
"When he began his translation of the Pentateuch he was again faced with the problem in Exodus 12:11 and twenty-one other places, and no doubt recognizing that easter in this context would be an anachronism he coined a new word, passover and used it consistently in all twenty-two places. It is, therefore, to Tyndale that our language is indebted for this meaningful and appropriate word" (date of article not known).
The English version after Tyndale followed his example in the Old Testament and increasingly replaced "Easter" with "Passover" in the New Testament. When we come to the Authorized Version there remained but one instance of the word "Easter"-- Acts 12:4.
It is precisely in this one passage that "Easter" must be used, and the translation "Passover" would have conflicted with the immediate context. In their rush to accuse the Authorized Version of error, many have not taken the time to consider what the passage actually says: "(Then were the days of unleavened bread) ... intending after Easter to bring him forth to the people."
To begin with, the Passover occurred before the feast of unleavened bread, not after!
"And in the fourteenth day of the first month is the passover of the Lord. And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten" (Num. 28:16, 17). See also Mark 14:12, 1 Cor. 5:7, 8, etc.
Herod put Peter in prison during the days of unleavened bread, and therefore after the Passover. The argument that the translation "Passover" should have been used as it is intended to refer to the entire period, is ruled out by the inclusion of "these were the days of unleavened bread." Scripture does not use the word "Passover" to refer to the entire period.
Peloubet's Bible Dictionary says:
"Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed" (p. 486).
Therefore, as the Passover had already been observed, and the days of unleavened bread were in progress, and yet Herod was still waiting for "after pascha," we can only conclude that the word must be taken in a broader sense. History in fact does indicate a pagan and Christian interchange with the word through the translation "Easter."
A.W. Watts writes,
"The Latin and Greek word for Easter is pascha, which is simply a form of the blip word for passover-- pesach" (Easter-- Its Story and meaning, p. 36).
Thus, the word came to be associated with both Christian and pagan observance. And it was to this latter that Herod was referring.
In an excellent study, from which some of the above has been drawn, Raymond Blanton explains (in quotations from Alexander Hislop) that Easter is Isthar, the queen of heaven and goddess of spring. Blanton says,
"The 'pascha' that Herod was waiting for was evidently the celebration of the death and resurrection of Tammuz, the Sun god. The sunrise services today are a continuation of that pagan worship."
The great annual festival in commemoration of the death and resurrection of Tammuz, which was celebrated by alternate weeping and rejoicing and which, in many countries, was considerably later than the Christian festival, being observed in blip and Assyria in June. To conciliate the Pagans to nominal Christianity, Rome, pursuing its usual policy, took measures to get the Christian and Pagan festivals amalgamated, and, by complicated but skillful adjustment of the calendar, it was found no difficult matter, in general, to get Paganism and Christianity-- to shake hands" (Alexander Hislop, The Two Babylons , p. 105).
Continuing his quotation from Hislop, Blanton shows:
"The term Easter is of pagan origin. It bears its Chaldean origin on its very forehead. Easter is nothing else than Astarte, one of the titles of Beltis, the queen of heaven (p. 103)."
The connection between the word Easter and Tammuz is thus: "The wife of Tammuz was Ishtar (Astarte), who is called Mother Nature, who being refreshed by spring rains brings life. When Tammuz died she followed him into the underworld or realm of Eresh-Kigal, queen of the dead. In her deep grief Astarte persuaded Eresh Kigal to allow her messenger to sprinkle Astarte and Tammuz with the water of life. By this sprinkling they had power to return into the light of the sun for six months. After which the same cycle must be repeated.
"Thus, the goddess of spring or the dawn goddess is responsible for the resurrection of Tammuz. Easter is a joint worship of the two. This Satanic myth is interwoven with the sun's cycle of vernal equinox (dawn) and autumn equinox (sunset)" (from The Flaming Torch, Jan- Mar. 1987).
[ Editor, Balaam's Ass Speaks-- This is a modification of the original goddess / son cult of Inanna and Gilgamesh, which had its immediate origin in Semiramis and Nimrod. In the primal cult, the goddess Inanna went into hell to see what it was like. Ereshkigal captured her, stripped her naked, and turned devils loose on her. Inanna made a deal with Ereshkigal to go up to earth and find someone to take her place. Upon arriving on earth again, she found Gilgamesh, now her lover, being unfaithful to her. Inanna thus sent Gilgamesh to hell in her place. Inanna repented of this, and later found another candidate for hell. Gilgamesh then served six months in hell, and the other character served the other six months. Gilgamesh went to hell at the summer solstice, and he returned at the winter solstice, or on December 25. You can see how Rome had to fiddle with the dates to make Easter the main event, for it is at neither anniversary of the solstice. You can read more on this, along with bibliography, at my Christmass Site. ]
Dake's Bible adds,
"Easter... is derived from Ishtar, one of the Babylonian titles of an idol goddess, the Queen of Heaven. The Saxon goddess Eastre is the same as the Astarte, the Syrian Venus, called Ashtoreth in the Old Testament. It was the worship of this woman by blip that was such an abomination to God" (1 Sam. 7:3; 1 I Kings 11:5, 33; 2 Ki. 23:13; Jer. 7:18; 44:18) (p. 137 N.T.).
This was the "pascha" that Herod was waiting for before releasing Peter.
As an Edomite, he and his people had a long association with Babylon and
her mystery religion (cf. Gen. 14:1-4).