by Alvin Crofts II
I have for some time wondered what bunny's laying eggs have to do with the Holy Resurrection. With a little history you can see that the word Easter should not be used in the same breath with the Resurrection. You might be asking yourself does it really matter? Isaiah 29:13 and Mark 7:13 are two scriptures that I believe answers that question.
What do dictionaries have to say about Easter?
From Webster Dictionary, 1913 (http://machaut.uchicago.edu/); Easter (Page: 467)
Eas"ter (?), n. [AS. eáster, eástran, paschal feast, Easter; akin to G. ostern; fr. AS. Eástre, a goddess of light or spring, in honor of whom a festival was celebrated in April; whence this month was called in AS. Eástermna. From the root of E. east. See East.]
1. An annual church festival commemorating Christ's resurrection, and occurring on Sunday, the second day after Good Friday. It corresponds to the pasha or Passover of the Jews, and most nations still give it this name under the various forms of pascha, pasque, pâque, or pask.
Easter. [from Old Eng. Eastre, name of a spring goddess], chief Christian feast, commemorating the resurrection of JESUS after his crucifixion. In the West it falls on a Sunday between Mar. 22 and Apr. 25 inclusive (see CALENDAR). Preceded by the penitential season of LENT, Easter is a day of rejoicing. The date of Easter is calculated differently in the Orthodox Eastern Church and usually falls several weeks after the Western date.
What do religion based dictionaries say about Easter?
From EASTONS BIBLE DICTIONARY by M. G. Easton
EASTER originally a Saxon word (Eostre), denoting a goddess of the Saxons, in honor of whom sacrifices were offered about the time of the Passover. Hence the name came to be given to the festival of the Resurrection of Christ, which occurred at the time of the Passover. In the early English versions this word was frequently used as the translation of the Greek pascha (the Passover). When the Authorized Version (1611) was formed, the word "Passover" was used in all passages in which this word pascha occurred, except in Act 12:4. In the Revised Version the proper word, "Passover," is always used.
= = = = = = = =
Vine's Expository Dictionary of New Testament Words Topic: Easter (3957, pascha)
Mistranslated "Easter" in Acts 12:4, AV, denotes the Passover (RV). The phrase "after the Passover" signifies after the whole festival was at an end. The term "Easter" is not of Christian origin. It is another form of Astarte, one of the titles of the Chaldean goddess, the queen of heaven. The festival of Pasch held by Christians in post-apostolic times was a continuation of the Jewish feast, but was not instituted by Christ, nor was it connected with Lent. From this Pasch the pagan festival of "Easter" was quite distinct and was introduced into the apostate Western religion, as part of the attempt to adapt pagan festivals to Christianity. See Passover.
From NAVES CONCISE TOPICAL BIBLE by Orville J. Nave
EASTER (A.V.) - (Should be translated "Passover," as in R. V. and most other translations) Acts 12:4
Easter. April was called Ostermonath - - the month of the Ost-end wind (wind from the east). Easter is therefore the April feast, which lasted eight days. Our Easter Sunday must be between March 21st and April 25th. It is regulated by the paschal moon, or first full moon between the vernal equinox and fourteen days afterwards. (Teutonic, ostara; Anglo-Saxon, eastre.)
Easter. The Saxon goddess of the east, whose festival was held in the spring.
Easter-day Sun. It was formerly a common belief that the sun danced on Easter Day. Sir Thomas Browne combats the notion in his Vulgar Errors.
"But oh, she dances such a way,
No sun upon an Easter day
Is half so fine a sight."
--Sir John Suckling.
Easter Eggs or Pasch eggs, are symbolical of creation, or the re-creation of spring. The practice of presenting eggs to our friends at Easter is Magian or Persian, and bears allusion to the mundane egg, for which Ormuzd and Ahriman were to contend till the consummation of all things. It prevailed not only with the Persians, but also among the Jews, Egyptians, and Hindus. Christians adopted the custom to symbolise the resurrection, and they color the eggs red in allusion to the blood of their redemption. There is a tradition, also, that the world was "hatched" or created at Easter-tide.
The English term, according to the Ven. Bede (De temporum ratione, I, v), relates to Estre, a Teutonic goddess of the rising light of day and spring, which deity, however, is otherwise unknown, even in the Edda (Simrock, Mythol., 362); Anglo-Saxon, eâster, eâstron; Old High German, ôstra, ôstrara, ôstrarûn; German, Ostern. April was called easter-monadh.
What do early church experts say about this subject?
130 - 200 AD Irenaeus Bishop of Lyons who studied under Polycarp Bishop of Smyrna. Disputes heresies that grew up immediately. In 190 AD Irenaeus supported Quartodecimans who celebrated the Christian Passover on the same day as the Jews in the controversy versus bishop Victor of Rome.
Eusebius makes reference to a document written by Irenaeus On Passover.
Eusebius' Ecclesiastical History - Twin Brooks Series Popular Edition - ISBN: 0-8010-3306-3
130 AD Mathetes who wrote, "EPISTLE OF MATHETES TO DIOGNETUS". The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple of the Apostles," Mathetes is, perhaps, the first of the apologists. In the letter "The Importance of Knowledge to True Spiritual Life" he states "and the Passover of the Lord advances,"]
(The Writings Of The Fathers Down To AD 325 The Rev. Alexander Roberts, DD, And James Donaldson, Ll.D., Editors American Reprint Of The Edinburgh Edition)
160 - 170 - 177 MELITO, THE PHILOSOPHER. He became a martyr, probably under Marcus Aurelius. He was called Bishop of Sardis, Bishop of Attica. He wrote several documents that described church practices etc. Two works On the Passover, The Conduct of Life and the Prophets, On the Church, On the Lords-Day, On the Nature of Man, On his Formation, On the Subjection of the Senses to Faith, On the Soul, the Body, and the Mind, On Baptism, On Truth and Faith, Generation of Christ, The Key, The Revelation of John, On the Incarnate God.
From THE WORK ON THE Passover: "When Servilius Paulus was proconsul of Asia, at the time that Sagaris suffered martyrdom, there arose a great controversy at Laodicea concerning the time of the celebration of the Passover, which on that occasion had happened to fall at the proper season; and this treatise was then written." (The Ages Digital Library Collections The Ante-Nicene Fathers Volume 8 Edited By A. Roberts And J. Donaldson, [Translated By The Rev. B. P. Pratten])
Eusebius of Caesarea (260-340 AD 263-339 AD) "the Father of Church History" wrote, "Church History." He recorded the history of the Christian Church to 315 AD. He then added some information again to bring it up to 324 AD. 180 AD:
Chapter XXIII. The Question Then Agitated Concerning the Passover.
1. A Question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Savior's Passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Savior.
2. Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew up an ecclesiastical decree, that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord's day, and that we should observe the close of the paschal fast on this day only. There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of Cæsarea, and Narcissus, bishop of Jerusalem, presided. And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor [ episkopon Biktora delousa]; also of the bishops in Pontus over whom Palmas, as the oldest, presided; and of the parishes in Gaul of which Irenæus was bishop, and of those in Osrhoëne and the cities there; and a personal letter of Bacchylus, bishop of the church at Corinth, and of a great many other! s, who uttered the same opinion and judgment, and cast the same vote.
3. And that which has been given above was their unanimous decision.
Chapter XXIV. The Disagreement in Asia.
1. But the bishops of Asia, led by Polycrates [Bishop of Ephesus], decided to hold to the old custom handed down to them. He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him:
2. "We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John [the Apostle], who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate."
3. "He fell asleep at Ephesus."
4 "And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna.
5 ."Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead?"
6. "All these observed the fourteenth day of the Passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people [i.e. the Jews] put away the leaven.
7. "I, therefore, brethren, who have lived sixty-five years in the Lord, and have met with the brethren throughout the world, and have gone through every Holy Scripture, am not affrighted by terrifying words. For those greater than I have said 'We ought to obey God rather than man,' [Acts 5:29]."
8. He then writes of all the bishops who were present with him and thought as he did. His words are as follows:
"I could mention the bishops who were present, whom I summoned at your desire; whose names, should I write them, would constitute a great multitude. And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus."
9. "Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate."
10. "But this did not please all the bishops. And they besought him to consider the things of peace, and of neighborly unity and love. Words of theirs are extant, sharply rebuking Victor."
11. "Among them was Irenæus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows:"
12 .'For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night.' [Alternate translation: 'For some think that they should fast one day, others two, yet others more, and some forty; and they count the hours of the day and night together as their day.']
13. "And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith."
14 . He adds to this the following account, which I may properly insert:
"Among these were the presbyters before Soter, who presided over the church which thou now rulest. We mean Anicetus, and Pius, and Hyginus, and Telesphorus, and Xystus. They neither observed it [i.e. the fourteenth day] themselves, nor did they permit those after them to do so. And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed; although this observance was more opposed to those who did not observe it [kai toi mallon enantion en to terein tois me yrousi]."
[Alvin - "Soter, Anicetus, and Pius, and Hyginus, and Telesphorus, and Xystus" were Bishops in Rome (the word Pope was not used to until the 9th century) ]
15. "But none were ever cast out on account of this form; but the presbyters before thee who did not observe it, sent the Eucharist to those of other parishes who observed it."
16 ."And when the blessed Polycarp was at Rome [epidemes te Rome] in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him."
17. "But though matters were in this shape, they communed together, and Anicetus conceded the administration of the Eucharist in the church to Polycarp, manifestly as a mark of respect [kai en te ekklesia parechoresen o Aniketos ten eucharistian to Polykarpo kat entropen delonoti.]. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church."
18. "Thus Irenæus ["Peace"], who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches. And he conferred by letter about this mooted question, not only with Victor, but also with most of the other rulers of the churches."
Chapter XXV. How All Came to an Agreement Respecting the Passover.
1. "Those in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the church of Tyre, and Clarus of the church of Ptolemais, and those who met with them, having stated many things respecting the tradition concerning the Passover which had come to them in succession from the apostles, at the close of their writing add these words:"
2. 'Endeavor to send copies of our letter to every church, that we may not furnish occasion to those who easily deceive their souls. We show you indeed that also in Alexandria they keep it on the same day that we do. For letters are carried from us to them and from them to us, so that in the same manner and at the same time we keep the sacred day.'
Eusebius' Ecclesiastical History, Twin Brooks Series Popular Edition - ISBN: 0-8010-3306-3
Eusebius in Book 6 Chapter XXII. The Works of Hippolytus Which Have Reached Us.
At that time Hippolytus, (1) besides many other treatises, wrote a work on the Passover. (2) He gives in this a chronological table, and presents a certain paschal canon of sixteen years, bringing the time down to the first two years of the Emperor Alexander. Of his other writings the following have reached us: On the Hexaemeron, (3) On the Works after the Hexaemeron, (4) Against Marcion, (5) On the Song of Songs, (6) On Portions of Ezekiel, (7) On the Passover, (8) Against All the Heresies; (9) and you can find many other works preserved by many.
Eusebius' Ecclesiastical History, Twin Brooks Series Popular Edition, ISBN: 0-8010-3306-3
Eusebius in Book 7 Chapter XX. The Festal Epistles of Dionysius, in which He Also Gives a Paschal Canon.
DIONYSIUS [BISHOP OF ALEXANDRIA. (AD 200-265.)], besides his epistles already mentioned, (1) wrote at that time (2) also his extant Festal Epistles, (3) in which he uses words of panegyric respecting the Passover feast. He addressed one of these to Flavius, (4) and another to Domitius and Didymus, (5) in which he sets forth a canon of eight years, (6) maintaining that it is not proper to observe the paschal feast until after the vernal equinox. Besides these he sent another epistle to his fellow-presbyters in Alexandria, as well as various others to different persons while the persecution was still prevailing.
Eusebius' Ecclesiastical History - Twin Brooks Series Popular Edition, ISBN: 0-8010-3306-3
Chapter XXI. The Occurrences at Alexandria.
ANATOLIUS OF ALEXANDRIA was made Bishop of Laodicea,
[AD 230-270-280.] Anatolius wrote "From the Paschal Canons of Anatolius". The only copy available is from a Latin source and uses the word Easter instead of Passover.
Eusebius in Book 6 CHAPTER XXXVI. mentions Origen's "Other Works of Origen"
At this time, as the faith extended and our doctrine was proclaimed boldly before all, (1) Origen, being, as they say, over sixty years old, (2) and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus (3)
Eusebius' Ecclesiastical History, Twin Brooks Series Popular Edition, ISBN: 0-8010-3306-3
185 AD Origen Bishop of Alexandria [AD 185-230-254]
In Origen against Celsus
"If it be objected to us on this subject that we ourselves are accustomed to observe certain days, as for example the Lord's day, the Preparation, the Passover, or Pentecost, I have to answer, that to the perfect Christian, who is ever in his thoughts, words, and deeds serving his natural Lord, God the Word, all his days are the Lord's, and he is always keeping the Lord's day. He also who is unceasingly preparing himself for the true life, and abstaining from the pleasures of this life which lead astray so many, - who is not indulging the lust of the flesh, but "keeping under his body, and bringing it into subjection," - such a one is always keeping Preparation-day. Again, he who considers that "Christ our Passover was sacrificed for us," and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the paschal feast; for the pascha means a "Passover," and he is ever striving in all his thoughts, words,! and deeds, to pass over from the things of this life to God, and is hastening towards the city of God. And, finally, he who can truly say, "We are risen with Christ," and "He hath exalted us, and made us to sit with Him in heavenly places in Christ," is always living in the season of Pentecost; and most of all, when going up to the upper chamber, like the apostles of Jesus, he gives himself to supplication and prayer, that he may become worthy of receiving "the mighty wind rushing from heaven," which is powerful to destroy sin and its fruits among men, and worthy of having some share of the tongue of fire which God sends." (The Ages Digital Library Collections The Ante-Nicene Fathers Volume 8 Edited By A. Roberts And J Donaldson - [Translated By The Rev. B. P. Pratten])
That demonstrates that those churches in the East that were settled by Apostles John and Philip continued to celebrate the pascha or Christ's Passover on the same day that the Jews celebrated Passover. It also demonstrates that before 300 AD (4th century) that Pascha (and its derivatives) or Christ's Passover was common terminology for the Holy occasion. This begs the question. We know that the term Easter is a spring festival celebrated by pagans how did it come to be connected to the death burial and resurrection of our Lord?
Easter came along in the fourth century.
Before we discuss where it came about we need to look at the status of Christianity during that time. Christians were being martyred all over the Roman Empire, which at that time was most everything that touched the Mediterranean Sea. They were considered at first to be a sect of Judaism (whom the Romans hated) but their real crime was that like the Jews they were "atheists". They were "atheists" because they would not sacrifice to the "gods" in Rome of which there were hundreds to offer sacrifices to. Emperor Diocletian had ordered all Christians to offer sacrifices to pagan "gods".
In Asia Minor the entire town that was predominately Christian was destroyed. Christians in Rome and Palestine were martyred; Syria and Egypt suffered particular violence.
Here comes the connection.
In ~313 AD a man named Constantine along with Licinius and wrote the "Edict of Milan" which gave everyone the freedom of worship and restored the confiscated property of the Church. Constantine later battled Licinius after a plot against him. Constantine became the sole ruler of the Roman Empire.
Constantine along with other Romans hated Jews and any terminology connected with Jews. He implemented several changes to the faith, which we see practiced to this very day.
In 325 Constantine in an effort to end squabbles between Church leaders arranged a meeting called the "The Council of Nicea" and sent out the following letter to all those who were not there.
ON THE KEEPING OF EASTER
From the Letter of the Emperor to all those not present at the Council.
(Found in Eusebius, Vita Const., Lib. iii., 18-20.)
When the question relative to the sacred festival of Easter arose, it was universally thought that it would be convenient that all should keep the feast on one day; for what could be more beautiful and more desirable, than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord, and in the same manner? It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom [the calculation] of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded. In rejecting their custom,(1) we may transmit to our descendants the legitimate mode of celebrating Easter, which we have observed from the time of the Saviour's Passion to the present day[according to the day of the week]. We ought not, therefore, to have anything in common with the Jews, for the Saviour has shown us another way; our worship follows a more legitimate and more convenient course (the order of the days of the week); and consequently, in unanimously adopting this mode, we desire, dearest brethren, to separate ourselves from the detestable company of the Jews, for it is truly shameful for us to hear them boast that without their direction we could not keep this feast. How can they be in the right, they who, after the death of the Saviour, have no longer been led by reason but by wild violence, as their delusion may urge them? They do not possess the truth in this Easter question; for, in their blindness and repugnance to all improvements, they frequently celebrate two passovers in the same year. We could not imitate those who are openly in error. How, then, could we follow these Jews, who are most certainly blinded by error? for to celebrate the Passover twice in one year is totally inadmissible. But even if this were not so, it would still be your duty not to tarnish your soul by communications with such wicked people[! the Jews]. Besides, consider well, that in such an important matter, and on a subject of such great solemnity, there ought not to be any division. Our Saviour has left us only one festal day of our redemption, that is to say, of his holy passion, and he desired [to establish] only one Catholic Church. Think, then, how unseemly it is, that on the same day some should be fasting whilst others are seated at a banquet; and that after Easter, some should be rejoicing at feasts, whilst others are still observing a strict fast. For this reason, a Divine Providence wills that this custom should be rectified and regulated in a uniform way; and everyone, I hope, will agree upon this point. As, on the one hand, it is our duty not to have anything in common with the murderers of our Lord; and as, on the other, the custom now followed by the Churches of the West, of the South, and of the North, and by some of those of the East, is the most acceptable, it has appeared good! to all; and I have been guarantee for your consent, that you would accept it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt, Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of Asia, of Pontus, and Cilicia. You should consider not only that the number of churches in these provinces make a majority, but also that it is right to demand what our reason approves, and that we should have nothing in common with the Jews. To sum up in few words: By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division. As this is the state of the case, accept joyfully the divine favor, and this truly divine command; for all which takes place in assemblies of the bishops ought to be regarded as proceeding from the will of God. Make known to your brethren what has been decreed, keep this ! most holy day according to the prescribed mode; we can thus celebrate this holy Easter day at the same time, if it is granted me, as I desire, to unite myself with you; we can rejoice together, seeing that the divine power has made use of our instrumentality for destroying the evil designs of the devil, and thus causing faith, peace, and unity to flourish amongst us. May God graciously protect you, my beloved brethren.
This document (last modified June 19, 1997) from the Christian Classics Ethereal Library server, at Wheaton College
There are several things to note in the above letter. It is obvious that Constantine never read the Holy Bible (IE Isaiah 53) or he would know that Messiah was to die for our sins. If Christ had not died for our sins we would all be condemned with no hope of salvation in the resurrection to come.
Constantine condemns all Jews using language that was heard 1700 years later to justify slaughtering six million of Gods chosen peoples (by a man who was never excommunicated!). This document set the stage for the slaughter of Jews throughout history. It bears reminding - Jesus was a Jew, the Apostle John was a Jew, John the Baptist was a Jew, Matthew was a Jew, Simon Peter was a Jew, Paul was a Jew. The Bible is a Jewish book written to Jews and Gentiles who have been grafted into the vine so they could come to know the Son of God and have salvation through him.
But isn't the word Easter in Acts 12:4 in the King James Version of the Bible?
Yes, I have a KJV I read every night on my nightstand. It was a miss-translation that was changed in the Revised Version. The Greek word it was translated from is Passover. A trip to the Strong's Concordance numbering system will show you that Easter give the index number 3957 is indeed Passover.
Here are some translations to compare it against.
Bible references to Acts 12:4 where you find in the Authorized Version 1611 (KJV) the word Easter. It was later corrected in the Revised Version to the proper translation Passover.
From the King James Version (Authorized Version 1611)
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.
[NOTE: The Strong's Concordance for Easter is #3957]
From the Revised Standard Version
Acts 12:4 And when he had seized him, he put him in prison, and delivered him to four squads of soldiers to guard him, intending after the Passover to bring him out to the people.
From the New International Version
Acts. 12:4 After arresting him, he put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out for public trial after the Passover.
From the American Standard
Acts 12:4 And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people.
 Lit quaternions; a quaternion was composed of four soldiers.
From the New American Standard Bible Update - 1995
Acts 12:4 When he had seized him, he put him in prison, delivering him to four *squads of soldiers to guard him, intending after *the Passover to bring him out before the people.
From the Darby Translation
Acts 12:4 whom having seized he put in prison, having delivered him to four quaternions of soldiers to keep, purposing after the Passover to bring him out to the people.
From WEYMOUTH'S THE NEW TESTAMENT IN MODERN SPEECH translated by Richard Francis Weymouth
Acts 12:4 He had him arrested and lodged in jail, handing him over to the care of sixteen soldiers; and intended after the Passover to bring him out again to the people.
From YOUNG'S BIBLE TRANSLATION NEW TESTAMENT 1863 Version translated by Robert Young
Acts 12:4 whom also having seized, he did put in prison, having delivered [him] to four quaternions of soldiers to guard him, intending after the Passover to bring him forth to the people.
From the Latin Vulgate written by by Jerome (c.345-c.419)
Acts 12:4 quem cum adprehendisset misit in carcerem tradens quattuor quaternionibus militum custodire eum volens post pascha producere eum populo
From LA SANTA BIBLIA by Reina-Valera, 1909
Hechos 12:4 Y habiéndole preso, púsole en la cárcel, entregándole á cuatro cuaterniones de soldados que le guardasen; queriendo sacarle al pueblo después de la Pascua.
What does Easter and bunnyís laying eggs have to do with the death burial and resurrection of our Lord and Savior Jesus Christ?
Should we refer to our Lordís work on this earth in terms of a pagan spring festival?
Should we value the traditions of men over the Word of God?
I think Resurrection is a better description.
Alvin Crofts II (firstname.lastname@example.org)