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Easter and Good Friday: questions and answers
Does Easter have a pagan derivation? Was Jesus really crucified on a Friday?
First published: 5 April 2008 (GMT+10)
Re-featured on homepage: 15 April 2017 (GMT+10)
Re-featured on homepage: 13 April 2020 (GMT+10)
Updated: 27 Feb 2020
Dr Tas Walker’s article Genesis and the Cross published on Good Friday (2008) at the beginning of the Easter holidays prompted questions that we receive from time to time. The first concerns the word Easter itself, and the second concerns Good Friday.
Easter
We are occasionally rebuked for using the word Easter, on the grounds that it is allegedly derived from the Babylonian goddess Astarte, equivalent to the Assyrian goddess Ishtar. This comes from an oft-cited 19th-century book, The Two Babylons, by the Scots reverend Alexander Hislop:
‘Then look at Easter. What means the term Easter itself? It is not a Christian name. 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, whose name, as pronounced by the people Nineveh, was evidently identical with that now in common use in this country. That name, as found by Layard on the Assyrian monuments, is Ishtar. The worship of Bel and Astarte was very early introduced into Britain, along with the Druids, “the priests of the groves”. Some have imagined that the Druidical worship was first introduced by the Phoenicians, who, centuries before the Christian era, traded to the tin-mines of Cornwall. But the unequivocal traces of that worship are found in regions of the British islands where the Phoenicians never penetrated, and it has everywhere left indelible marks of the strong hold which it must have had on the early British mind.’
So the main question is, how reliable is this connection? A secondary question is: would it be so serious anyway? But first, what did the original God-breathed manuscripts say?
Original languages
The Hebrew word for Passover is פֶּסַח (pesach), which comes from the verb פָּסַח (pasach) which means to pass over. When the Old Testament was translated into Greek, this word was basically unchanged, becoming the Greek πάσχα (pascha). In some English Bibles, this is translated Easter, and other times Passover, but it’s the same word. Most other languages have the same word for both, e.g. Latin Pascha, French Pâques, Italian Pasqua, and Dutch Pasen. (Chinese has the logical 复活节 (Fùhuó jié), literally “Resurrection Festival”, which should remind us of the most important thing.) English also retains this word in expressions such as ‘pascal lamb’. So where did the word ‘Easter’ come from?
Easter: common Anglo-Saxon term
Does the word ‘Easter’ come from paganism? The answer is a clear ‘no!’. Hislop’s research is very shoddy in many places (Hislop is refuted in A Case Study in Poor Methodology1). He tries to see paganism everywhere, on even the flimsiest grounds. In this case, he imagines a connection between Easter and Astarte purely on the basis of sound similarity, with not the slightest trace of linguistic connection or any borrowing. By this spurious method, one could connect the Potomac river with the Greek ποταμός (potamos), although there is no connection between the native American and Greek words. Similarly, there isn’t the slightest link between the South African word for ‘treasure’, skat, and the Greek word for ‘excrement’, σκατά (skata).
In reality, the word Easter (sometimes Ester) is really Anglo-Saxon,2 not Babylonian. It was the common word for both Passover and Easter. J.R. Clarke Hall’s A Concise Anglo-Saxon Dictionary provides the following list of related words showing that Easter was used for both:
east—I. adj. east, easterly. II. adv. eastwards, in an easterly direction, in or from the east
…
Easteraefen—Easter-eve
Easterdaeg—Easter-day, Easter Sunday
Easterfaestan—Easter-fast, Lent
Easterfeorm—feast of Easter
Easterfreolsdaeg—the feast day of Passover
Eastergewuna—Easter custom (appears only in the 9th century sermons of Aelfric where he is referring to Christian Easter practices)
Easterlic—belonging to Easter, Paschal
Eastermonath—Easter-month, April
Easterne—east, eastern, oriental
Easterniht—Easter-night
Eastersunnandaeg—Easter Sunday
Eastersymble—Passover (lit. Easter gathering)
Eastertid—Eastertide, Paschal season
Easterthenung—Passover
Easterwucu—Easter Week
An example of the word meaning the Jewish Passover comes from a 1563 homily: ‘Easter, a great, and solemne feast among the Jewes.’
Germanic origin
Anglo-Saxon itself is a Germanic language, and this is the genuine origin of the term Easter. Germans likewise used the word Oster or Ostern for both Passover and our Easter. E.g. when the Reformer Martin Luther (1483–1546) first translated the Bible into German (1545), he used a number of German words relating to this, such as Osterfest (Passover/Easter), Osterlamm (Passover lamb). E.g. compare Luke 22:1,7
NASB: Now the Feast of Unleavened Bread, which is called the Passover, was approaching.
Luther Bibel 1545: Es war aber nahe das Fest der süßen Brote, das da Ostern heißt.
NASB: Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed.
Luther: Es kam nun der Tag der süßen Brote, an welchem man mußte opfern das Osterlamm.
Describing a Passover at the beginning of Jesus’ ministry, compare John 2:13,23:
NKJV: Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.
Luther: Und der Juden Ostern war nahe, und Jesus zog hinauf gen Jerusalem.
NKJV: Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did.
Luther: Als er aber zu Jerusalem war am Osterfest, glaubten viele an seinen Namen, da sie die Zeichen sahen, die er tat.
Compare also 1 Corinthians 5:7, identifying the true Passover Lamb, of which the lambs were types:
NIV: For Christ, our Passover lamb, has been sacrificed.
Luther: Denn wir haben auch ein Osterlamm, das ist Christus, für uns geopfert.
Even in modern German, the ‘das jüdische Osterfest’ means the Jewish Passover. In turn, this word comes from Ost, or the sunrising, i.e. East. In turn, this is likely to come from the old German word auferstehen / auferstanden / Auferstehung meaning rising from the dead/resurrection. Luther used these words as well, e.g. throughout 1 Corinthians 15.
So the pagan derivation of Easter is conspiratorial fantasy. The word is Anglo-Saxon, and derived from the Germanic Oster meaning Passover, and is related to the words for Resurrection.
William Tyndale, Easter and his new English Bible
The brilliant and godly scholar William Tyndale (1496–1536) was the first to translate the Bible into English directly from Hebrew and Greek rather than via Latin, which was also the first English Bible to be printed mechanically. He was fluent in many languages—as well as his native English, he could speak French, Greek, Hebrew, German, Italian, Latin and Spanish. But he was determined to produce a Bible in English, as he said, to ‘cause the boy that drives the plow in England to know more of the Scriptures than the Pope himself!’
However, because of persecution, Tyndale had to flee to Lutheran parts of Germany. Here, he completed his translation, which introduced many popular words and phrases into English:
- Atonement
- Jehovah
- scapegoat
- let there be light
- the powers that be
- my brother’s keeper
- the salt of the earth
- a law unto themselves
- filthy lucre
- it came to pass
- gave up the ghost
- the signs of the times
- the spirit is willing
- live and move and have our being
- fight the good fight
Much of his work is better known as providing the basis for the KJV (1611) and the Geneva Bible (1560).
Tyndale was also responsible for introducing the word ‘Ester’ into the English Bible. John Wycliffe, who produced the first English Bible in 1382, had translated from the Latin, and left the word pascha basically untranslated and called it pask or paske. Luther occasionally did likewise, using the transliterated form passah. For example, in Lev. 23:5, he rendered ‘the LORD’s Passover’ as ‘des Herrn Passah’, and in Ex. 12:27, ‘It is the Passover sacrifice to the Lord’ was ‘Es ist das Passahopfer des Herrn’.
But when Tyndale prepared the new Testament, he followed Luther’s more common practice and used the most common word in his native language. That is, while Luther most often used Oster and its cognates, Tyndale used Ester and its cognates.
For example:
Luke 2:41 And his father and mother went to Hierusalem every year at the feast of ester.
Luke 22:15 And he said unto them: I have inwardly desired to eat this ester lamb with you before that I suffer.
John 2:13 And the jews’ ester was even at hand; And Iesus went up to Ierusalem,
John 6:4 (And ester a feast of the jews, was nigh.)
John 11:55 The jews’ ester was nigh at hand
John 19:14 (It was the Sabbath even which falleth in the ester feast, and about the sixth hour)
1 Cor. 5:7 For Christ our ester lamb is offered up for us.
Note, if the Hislop pagan derivation theory were correct, it would imply that the godly Tyndale and Luther before him were really calling Jesus the ‘Astarte Lamb’ or ‘Ishtar Lamb’.
Tyndale and Passover
But when Tyndale translated the Old Testament, he thought that it was anachronistic to use the word Easter for the Jewish feast. This is because, as above, the derivation of Easter comes from the resurrection, which had yet to happen. So Tyndale went back to the root of pesach, i.e. pasach, meaning ‘to pass over’, and coined the new term Passover.
So it is due to Tyndale, not to paganism, that some English Bibles have two different words, Easter and Passover, to translate a single Hebrew/Greek term. As the KJV was essentially the 5th revision of the Tyndale Bible, and retains about 90% of its wording, it keeps this feature. But it more consistently applied Tyndale’s logic to retain Easter only for Acts 12:4, where the Christian resurrection celebration was in view not just the Jewish feast. For all other occurrences, the KJV translators used Tyndale’s new word ‘passover’. But this obscured the traditional meaning of Easter that included the Jewish Passover. Modern translations generally use only one word, Passover, to translate pesach/pascha.
Does Easter come from a Saxon goddess then?
The above should demonstrate the clear connection of the word Easter with Passover. Nevertheless, some refer to a claim by the Anglo-Saxon monk and historian, the Venerable Bede (673–735):
In olden times the English people—for it did not seem fitting that I should speak of other nations’ observance of the year and yet be silent about my own nation’s—calculated their months according to the course of the Moon. Hence, after the manner of the Greeks and the Romans, [the months] take their name from the Moon, for the Moon is called ‘mona’ and the month ‘monath’. The first month, which the Latins call January, is Giuli; February is called Solmonath; March Hrethmonath; April, Eosturmonath … Eosturmonath has a name which is now translated ‘Paschal month’ and which was once called after a goddess of theirs named Eostre, in whose honour feasts were celebrated in that month. Now they designate that Paschal season by her name, calling the joys of the new rite by the time-honoured name of the old observance. [De temporum ratione (On the Reckoning of Time), c. 730]
There are two major problems with this linkage. The first is the lack of corroboration for this Anglo-Saxon goddess Eostre anywhere else. Nor is there any equivalent in Germanic paganism. So this Eostre seems to be the result of Bede’s own theorising rather than any knowledge of ancient pagan customs.
The second is the fact that Christian celebrations of Easter/Passover long predate any missionary activity in Anglo-Saxon England, so could not have derived from them. On the continent, Charlemagne attacked any trace of German Saxon paganism, e.g. in 773, he forced them to cut down their sacred pillar (Irminsul) in Paderborn.
And long before that, in the second century, there was a debate over the date of the celebration of the death and Resurrection of Christ. On one side, the Quartodecimans wanted to keep it aligned with Passover, on the 14th of Nissan (hence the name, from quarta decima meaning ‘fourteenth’); the other side wanted the annual celebration of the Resurrection to be on the same day of the week that He rose, ‘the first day of the week, i.e. Sunday. But of course, all this shows that most Christians were celebrating the Resurrection corporately every year only a century after the event.
Easter eggs and bunnies
The easter eggs are not pagan, but an early Christian tradition that began in Mesopotamia. In the season of Lent (neither commanded nor forbidden by Scripture), those churches that would observe it would refrain from eating eggs. But the hens were still laying them. To avoid spoilage, the eggs would be hard-boiled. Then they were dyed red to symbolize the blood of Christ. Later on, other colours were used. For some Christians, cracking the egg open would symbolize the opening of Jesus tomb. Much later, they were replaced with chocolate and candy eggs.
The Easter bunny goes back to German Lutherans, not pagans, although it was a hare, probably in the same created kind as the rabbit (laporid). Because of their proverbially high fertility rate, ancient writers such as Pliny the Elder and Plutarch thought it was hermaphroditic and could thus reproduce without fertilization. Then Christians used this as a symbol of the Virgin Mary.
Some have claimed that the hare was the sacred animal of Eostre. But as shown above, it’s most doubtful that any Eostre was ever worshipped, because the only evidence is from Bede. And he never mentioned any animal associated with her. A non-existent association with a non-existent goddess is hardly good grounds for seeing paganism in the Easter bunny!
Would it matter that much?
While the above firmly refutes the pagan derivation nonsense about Easter, there are far more familiar things that really are derived from paganism, but about which few people worry. It is illogical to avoid a Christian-based holiday that brings people together in worship because of some perceived tie to paganism, while using everyday products and ignoring their obvious pagan heritage. You might have your muffler replaced by Midas, wear shoes designed by Nike, chew Trident gum, or watch a movie by Orion Pictures. Several days of our week and months of our year are named after Norse gods, except for Saturday that comes from the Roman god Saturn, and Sunday and Monday of course. Several months are named after Roman gods. The eight planets and many of their moons are named after Roman deities. Mazda cars are named for a Zoroastrian deity, and many people drive a Saturn, Mercury, Ares, Aurora … etc.
But even in God’s Word, some of the heroes in the Bible had paganized names. E.g. Mordecai, the real hero of the book of Esther, has a name related to the Babylonian high god Marduk. Consider also Daniel’s three friends who were prepared to be thrown in the furnace rather than worship any but the true God. They were originally named Hananiah, Mishael, and Azariah, but are better known by the names the Babylonians gave them: Shadrach, Meshach, and Abednego (>Daniel 1:7). Abednego means ‘servant of Nebo’, the pagan god.
Was Jesus crucified on Good Friday?
Some readers argue that in Matthew 12:40, Christ said that he would be ‘three days and three nights’ in the tomb, so if Jesus was crucified on Good Friday and rose on Sunday, it couldn’t have been three full 24-hour periods. Thus, they say, the crucifixion occurred on a Wednesday or a Thursday.
However, as I covered in Refuting Compromise pp. 79–80, in Jewish counting, a part of a day was counted as a whole day (a figure of speech known as synecdoche). So while X days and X nights can mean what it means in English, this was only a subset of its semantic range in Jewish idiom. The Jewish Encyclopedia explains (as cited in the Tektonics Apologetics article on this topic3):
‘In Jewish communal life part of a day is at times reckoned as one day; e.g., the day of the funeral, even when the latter takes place late in the afternoon, is counted as the first of the seven days of mourning; a short time in the morning of the seventh day is counted as the seventh day; circumcision takes place on the eighth day, even though of the first day only a few minutes remained after the birth of the child, these being counted as one day.’
To demonstrate this, 1 Samuel 30:12 says, ‘he had not eaten bread or drunk water for three days and nights’, and this is equated in the next verse with hayyom shelosha (three days ago) , which could only mean the day before yesterday. Another example is
‘For seven days they camped opposite each other, and on the seventh day the battle was joined.’
In English counting, if they started fighting on the 7th day, it means they were only camping for six whole days. But in Jewish reckoning, the partial days are counted as wholes, so the text says they were camping for seven days. See also Genesis 42:17–18.
So the above shows that X days and X nights need not mean X 24-hour periods. So how should 3 days and 3 nights be understood in the Gospels? As we should interpret Scripture by Scripture, we should see what other passages say about the same event. One website has made a helpful table of all the references.4
| Interchangeability of terms : (All Bible data on Resurrection) | |
Bible Term |
Duration in grave |
| Until the third day | Mt 27:64 give orders for the grave to be made secure until the third day |
| In three days | Mt 26:61 rebuild it in three days Mt 27:40 rebuild it in three days Mk 14:58 in three days I will build another made without hands. Mk 15:29 rebuild it in three days Jn 2:19–20 in three days I will raise it up |
| On the third day | Mt 16:21 raised up on the third day Mt 17:23 raised on the third day Mt 20:19 on the third day He will be raised up Lk 9:22 be raised up on the third day Acts 10:40 God raised Him up on the third day 1 Cor 15:4 raised on the third day |
| The third day | Lk 18:33 the third day He will rise again Lk 24:7 the third day rise again Lk 24:21 it is the third day since these things happened Lk 24:46 rise again from the dead the third day |
| Three days later | Mk 9:31 rise three days later Mk 10:34 and three days later He will rise again |
| After three days | Mt 27:63 After three days I am to rise again Mk 8:31 after three days rise again |
| Three days and three nights | Jonah 1:17 in the stomach of the fish three days and three nights. Mt 12:40 for just as Jonah was three days and three nights in the belly of the sea monster, so shall the Son of Man be three days and three nights in the heart of the earth. |
To take Matthew 27:63–64:
Sir, they said, we remember that while he was still alive that deceiver said, ‘After three days I will rise again.’ So give the order for the tomb to be made secure until the third day. Otherwise, his disciples may come and steal the body and tell the people that he has been raised from the dead. This last deception will be worse than the first.’
Note that even His enemies understood that ‘after three days’ meant that they only had to secure the tomb ‘until the third day’. If three full 24-hour periods were meant, then they would want to secure the tomb until the fourth day to make sure. So for Jews, the phrases ‘on the third day’, ‘after the third day’, ‘until the third day’ and ‘three days and three nights’ were synonymous.
So, on what day was Jesus crucified? The best explanation is that Christ was buried before about 6pm Good Friday (Luke 23:54). Since the Jewish day started at sunset, the late afternoon of Good Friday was the first day; Friday sunset to Saturday sunset was the 2nd day; the 3rd day began on Saturday at sunset, and Jesus had risen from the dead by early Sunday morning.
It is important to realize that when we attempt to work out difficult portions of Scripture, we cannot approach it as if we were reading a modern newspaper. We have to not only allow Scripture to interpret Scripture, but should allow for the understanding of the time period in which it was written. Our preconceived notions of ‘how it should be’ should be left out of the equation. See also Should Genesis be taken literally?
Related Articles
Further Reading
References
- Woodrow, R., The Two Babylons, equip.org, accessed 2008. Return to text.
- The following article is very informative: Nick Sayers, Why we should not Pass-over Easter, Contending Earnestly for the Faith 43:2–7, March 2008. Return to text.
- James Buckner on the Bible, tektonics.org, accessed 2008. Return to text.
- Friday crucifixion Sunday resurrection, bible.ca, accessed 2008. Return to text.
Readers’ comments
Repeating the pagan feast of Easter doesn't make it any more true, and the original language has the same word that is elsewhere translated ‘Passover’. And you managed to ignore the parts of my article were I explained the non-pagan origins of Easter eggs and rabbits (originally hares).
And again, there is the common mistake of confusing etymology with usage, and extra-biblical with anti-biblical. And I still don’t know why using the word ‘Easter’ or cognates—as Luther, Tyndale, and the KJV translators did—is “defending the fusion of Scripture and paganism”, while using ‘Thursday’ (= Thor’s Day) is not.
My question was simply, is there linguistic evidence that Ostern came from the word Auferstehung, or is this just a convenient suggestion that gives an alternative to the unpopular Hislop? Was the word created to describe the Resurrection day; or was the word already being used for some other use before it referred to the Christian occasion? When is the first historical appearance of Oster?
I do not believe that Oster originally meant Passover, as the article stated. If the word “Oster” meant “resurrection” or “rising”, it would not be connected to the Jewish feast, which has no direct connection with a resurrection. The word must first have been applied to the Christian feast which did; then later to the Jewish feast, which occurred at the same season.
But the origin of our name for the Resurrection Day should not logically keep anyone from observing it in a godly way. After all, it is in only a few languages that the day is called “Easter”; even if our name for it would have a pagan origin, those of other tongues don't need to abandon the practice of commemorating Jesus' Resurrection. I like how you put it: “It is illogical to avoid a Christian-based holiday that brings people together in worship because of some perceived tie to paganism, while using everyday products and ignoring their obvious pagan heritage.”
Early church writers speak about observing Easter. Irenaeus said “these things had always been observed by John the disciple of our Lord."
If there were such a prohibition, how could it not include using the Internet, automobiles, trash compactors, or bowling alleys? Where is the warrant for insisting we have a warrant before we’re allowed to do something, or even for debating about ‘warrants’?
Certain aspects aside, are we really to assume that we’re wrong to find something to celebrate in Christ’s Resurrection? Especially when Philippians 4:4 tells us to “rejoice in the Lord always” and Ephesians 5:20 says to "[give] thanks for all things”? One might come up with reasonable exceptions, like gloating over harm that's come to a friend (or even enemy)—perhaps simply “giving thanks” for such with a vengeful attitude. But surely, if there were any one thing in the world that wouldn't be an exception, it’s the pre-eminent event of all time—the one thing that is most beneficial to the Christian, the one thing that should evoke the most joy in his life: Christ’s Resurrection.
How did it ever come about—and why—that we would need to be told to celebrate the Resurrection of our Lord? And how is it not absolute insanity to think that such celebration shouldn’t come from a Christian spontaneously? Some things don’t need approval and shouldn't require urging—which is likely why neither is expressed regarding Easter in Scripture.
The evidence for the pagan origin of Easter and Christmas customs is overwhelming. Besides fertility symbols, such as eggs and rabbits, the use of such things as mistletoe, “yule logs”, hot cross buns, evergreen trees, exchanging of gifts, Lent (a period of fasting and weeping for the death of a deity–see Ezekiel 8:14), etc. all have their origins in pagan culture and predate the birth of our Lord.
Neither Jesus nor his apostles commanded us to make an annual celebration of his birth, death or resurrection, nor is there any Biblical example of the New Testament believers observing such holidays. Without either precept or example, we have no Biblical warrant for the making or keeping of such observances. The Jewish feasts, on the other hand, were instituted by the Word of God.
The Roman and Orthodox churches have been notorious for adding unscriptural traditions and teachings to the simple apostolic faith. Wycliffe, Hus, and the Reformers rightly decried the false doctrines of indulgences, purgatory, papal infallibility, Mariolatry, the “treasury of merit”, penance, immaculate conception, the perpetual virginity and assumption of Mary, transubstantiation, and the like.
The multitude of man-made holidays, such as Christmas, Easter, Lent, Michaelmass, All Saint’s day, etc. are symptomatic of the same urge to burden the people of God with human traditions and to turn them from the simple, pure faith of trusting in Christ, fellowshipping with the saints, and living a life of humility, compassion, truth, justice and gospel witness.
I explained where Easter eggs and rabbits came from: church traditions, not pagan fertility symbols. We answered your other claims about pagan derivation a while back at Is there anything about Christmas that’s genuinely Christian?
Your last three paragraphs are addressed in Celebrating Christmas? They conflate extra-biblical with anti-biblical, and a celebration being permitted with being mandatory.
Are there are good, trustworthy sources that I can consult that will explain what Hislop taught, sources that can be either for or against, but who back up their standing with good, sound study and references?
There was one sad irony that pointed out about Hislop pointed out in my Genesis 1–11 commentary, The Genesis Account. That is, Hislop, a minister of a church that teaches Sola Scriptura, had to depart from Scripture to invent a history of his own making, with the most tenuous link to any proper sources. However, many of Hislop’s devotees treat his book almost as inspired Scripture.
She became very caught up in conspiracy theories a few years ago, and that has led to a very extreme, conspiratorial view of the nephilim, ancient history, the Catholic church—and much of what she claims I can see now came directly from Hislop’s book. At the same time, she was following some questionable preachers online, one of which was making the claim that Christians were still under the old law, Satan had initiated Sunday worship to defy God’s Sabbath commands, and Easter and Christmas were pagan holidays, all of which smacked quite loudly to me of Judaism.
I admit I had a very difficult time with it as I couldn’t help but wonder if she was right, which bothered me because I quite enjoyed celebrating those holidays with my family and the focus back on Christ that they brought to my life. So I started digging into it myself, trying to find reputable Christian scholars (and not the obscure ones she was listening to). Prayer and study brought me to Paul's words: “he that observes the day, observes it to the Lord; and he that doesn’t observe it doesn't observe it to the Lord.”
I had to accept that it was a liberty issue: she was free not to celebrate the day just as I was to celebrate it, and that if she truly felt it was pagan, then she shouldn’t celebrate it because doing so without a clear conscious would be sin to her.
It was still frustrating because while she didn't overtly force her viewpoints on me, she always prefaced the discussion that it was still pagan—which really felt like a backwards condemnation to me!
In Jewish culture, what expression can be used to mean ‘three daytimes and three night-times’? How would it look like? Is not Matthew 12:40 written in Greek and not in Hebrew?
The apostle John used the word Sabbath ten times in the Gospel according to John. But only in John 19:31 he refers to the Sabbath just before Jesus the Lord dies on the cross as ‘for it was the mega day, that Sabbath’. Why would John use the word mega only associated with this Sabbath in John 19:31?
According to Leviticus 23:4-8, the Passover is on Nisan 14th followed by one week of the feast of unleavened bread commencing on Nisan 15th. Both Nisan 15th and Nisan 20th are a holy convocation when no laborious work is done like a Sabbath day. So, can a Nisan 15th fall on a Friday?
As for the question about the Sabbaths, this article is helpful: When was the Last Supper? by New Testament specialist Lita Cosner. I have now added this to the Related articles.
PS: to answer your question “In Jewish culture, what expression can be used to mean ‘three daytimes and three night-times’?”, see my response to Hans G. which cited Dr Carl Wieland on the issue.
The Sumerian Inanna, the Babylonian Ishtar and the Phoenician Astarte/Ashtaroth were connected to the second planet, which sometimes appears as the morning star. Hislop believed Ishtar was later worshiped as Ashtaroth and Venus. These were all connected with the morning star (this lends support to his idea), which still bears the name of the last. Venus rises in the east at dawn. For the etymology of Easter, Hislop would probably have concluded that the planet of Ishtar was called Eostre or Ost by some Europeans, with the names being later applied to the east and the feast of the goddess—if it existed.
This article put forth two other ideas for the origin of the word Easter.
Ostern/Easter could have come from Auferstehung, the German word for Resurrection. But is there any evidence of this change of form in German?
Oster/Easter could have come from Ost, the German word for East. This etymology depends heavily on the premise that Ost originally referred to the sun rising in the east, and the assumption that the rising sun was connected to Jesus the Son rising from the dead. This etymology may be supported by the fact that the Sanskrit word Ushas, similar to Ost, meant dawn.
But these etymologies don’t address the origin of the word Easter; they only discuss why the word was applied to the Resurrection. To say that Oster meant Passover in Luther's time is ignoring the issue of the origin of the word Oster
It is well known that English is a Germanic language (see The development of languages is nothing like biological evolution). The Saxons were a Germanic people who originally came from what is now the northwest corner of modern Germany.
And as I explained to Mitch C. in the comments here, the burden of proof is surely on those who want to connect Easter with paganism. Also, as the article stated, there are undisputed pagan origins of the names of the days of our week, but no one thinks Christians are wrong to use these names.
To avoid the scandal of this, Catholic and Orthodox apologists have contrived stories about surplus eggs at Lent, or alleging some dubious connection between rabbit fertility and miraculous conception. Such contrived explanations cannot hide the obvious fact that the unbiblical symbolism surrounding the celebration of Easter just happens to mimic the fertility symbolism of pagan cultures.
A better explanation is that, when the Edict of Thessalonica (AD 380) made Christianity the official faith of the Roman empire, it was expedient to give Christian names and meanings to the pagan festivals that were so common at the time.
There is no reason to imagine that the name ‘Easter’ has any connection with the direction ‘east’ or the time of sunrise. John 20:1 states that it was still dark when Mary Magdalene went to the tomb and found the stone rolled away, so our Lord had already risen during the night, prior to sunrise.
Nor is there any good reason to reject the testimony of Bede who lived closer to the time when the name was adopted. Jacob Grimm, in his 1835 work Deutsche Mythologie argues for a Germanic goddess named Ostara or (Saxon) Eastre. Charles J. Billson (in The Easter Hare 1892), wrote “… one is inclined to agree with Grimm, that it would be uncritical to saddle this eminent Father of the Church (i.e. Bede), who keeps Heathendom at arms’ length and tells us less of than he knows, with the invention of this goddess.”
It's also notable that many of the “Easter is pagan” claims are also found on village-atheopath websites as well. Actually, over the weekend, Australian atheistic historian Tim O’Neill published a helpful article Easter, Ishtar, Eostre and Eggs on his ‘History for Atheist’ site devoted to refuting many “New Atheists getting history wrong”. Elsewhere we have referred to another article on that site, The Great Myths 1: The Medieval Flat Earth. Another article dealing with similar bad New Atheist history to that about Easter is The Great Myths 2: Christmas, Mithras and Paganism. In the Easter article, O’Neill writes (emphasis in original):
O’Neill notes the final irony that these New Atheist assertions seem to be traceable to Hislop, whom they would all detest.
Similarly, is it possible that Bede and Hislop were actually consulting reliable sources that are no longer available to us today? Why should we discount these witnesses, just because we do not currently have other supporting witnesses?
And even if your conclusions are correct, are we truly worshiping God in the way He commands in Scripture to create a “liturgical calendar” and add to it various human-instituted holidays such as Lent, Maundy Thursday, Good Friday, Easter, All-Saints Day, Christmas, etc.? Who has the God-given authority to impose these institutions on the church? Are we now expected to bow to the Roman magisterium or the Holy Synod of the Eastern Orthodox church on such matters?
Does the addition of such holidays to the church’s worship not constitute a deviation from the God-ordained system of worship he has given us? Matthew 15:9, Revelation 22:18, Deuteronomy 12:32, Isaiah 29:13, etc. warn us not to impose human traditions on the people of God.
We are often told that CMI does not take a stand on “secondary issues” like this, but it seems that you are opposing the Regulative Principle taught by the Westminster Confession (11:1) and the 1689 London Baptist Confession (22:1). These standards are adhered to by many of your Baptist and Presbyterian supporters.
Has CMI changed their policy? Should we now expect to see articles taking a position on eschatology, ecclesiology, water baptism, and other ‘secondary’ issues?
Nothing in my article can remotely be construed as advocating forcing anyone to celebrate ‘Easter’. It was pointing out the frankly bad linguistic and historical analysis around the word Easter. Also, CMI can’t take a stand on the Regulative Principle of Worship vs the Normative Principle of Worship. And both of these are about what happens in churches, not what people do outside.
The origin of the word Easter also confused me for a long time, and I never knew the bunny and the eggs were originally Christian symbols!
This just shows how easy it is to believe that we in the modern era somehow have more knowledge or discernment than the centuries of Christians before us ... ouch.
The night of Friday -Thursday/Friday - had happen already before the Crucifixion.
Paul’s statement also seems to indicate that the early Church did celebrate the Passover from a Christian perspective.
So I will follow that, not the word of so-called “learned men” who impose a 21st-century Western framework upon a Jewish idiom, even Dr J. Sidlow Baxter ;) And if you do not agree with me, debate the matter with God who inspired the usage of the Jewish idioms not Western ones, not me
On top of that, I think their position warrants the kind of reply that I sometimes must use with Atheists which, in part, is: “If you’re right, it doesn't matter that you're right, ….”. The part of my reply that wouldn’t apply in this context, but is included for the sake of completeness, is: “but if I'm right, it matters that I'm right.”
Thanks for yet another well-written article. Chin up.
This creationist has long pointed out that the word “day” in Hebrew with an evening, morning, or numeric means a 24-hour day or a part thereof. It does not mean billions of years! In fact, way back in 2004, in my definitive book defending creation in six 24-hour days against the day-age theory and other long-age compromises, Refuting Compromise, I had a section Days of Christ in the tomb: an exception to literal days? in Ch. 2.
If I had to pick between a holiday with pagan traditions but people celebrating Christ in the present vs. a holiday with Christian traditions but people have changed it and are celebrating the world / their ego, etc I am going to go with the former one.
Of course we always have to be conscience of 1 Corinthians 8 and causing our brother to sin by our freedom, however if you read the first half of this passage the Apostle Paul basically says that even meat sacrificed to demons / idols is okay to eat if your conscience is okay with it. How many of us would have consciences that would allow us to eat that type of meat?Probably not many, so to be me the whole Easter, Christmas, Halloween debate pales to other more complicated issues that Christians deal with in industries such as business, entertainment (Hollywood), sports, etc.
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