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 Pass·over /ˈpæsˌovɚ/
 踰越節,踰越節祭神的羔羊

 Pass·o·ver n.  Jewish Antiq. (a) A feast of the Jews, instituted to commemorate the sparing of the Hebrews in Egypt, when God, smiting the firstborn of the Egyptians, passed over the houses of the Israelites which were marked with the blood of a lamb. (b) The sacrifice offered at the feast of the passover; the paschal lamb.
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 Passover
      n : (Judaism) a Jewish festival (traditionally 8 days)
          celebrating the exodus of the Israelites from Egypt [syn:
           Pesach, Pesah, Feast of the Unleavened Bread]

 Passover
    the name given to the chief of the three great historical annual
    festivals of the Jews. It was kept in remembrance of the Lord's
    passing over the houses of the Israelites (Ex. 12:13) when the
    first born of all the Egyptians were destroyed. It is called
    also the "feast of unleavened bread" (Ex. 23:15; Mark 14:1; Acts
    12:3), because during its celebration no leavened bread was to
    be eaten or even kept in the household (Ex. 12:15). The word
    afterwards came to denote the lamb that was slain at the feast
    (Mark 14:12-14; 1 Cor. 5:7).
      A detailed account of the institution of this feast is given
    in Ex. 12 and 13. It was afterwards incorporated in the
    ceremonial law (Lev. 23:4-8) as one of the great festivals of
    the nation. In after times many changes seem to have taken place
    as to the mode of its celebration as compared with its first
    celebration (comp. Deut. 16:2, 5, 6; 2 Chr. 30:16; Lev.
    23:10-14; Num. 9:10, 11; 28:16-24). Again, the use of wine (Luke
    22:17, 20), of sauce with the bitter herbs (John 13:26), and the
    service of praise were introduced.
      There is recorded only one celebration of this feast between
    the Exodus and the entrance into Canaan, namely, that mentioned
    in Num. 9:5. (See JOSIAH.) It was primarily a
    commemorative ordinance, reminding the children of Israel of
    their deliverance out of Egypt; but it was, no doubt, also a
    type of the great deliverance wrought by the Messiah for all his
    people from the doom of death on account of sin, and from the
    bondage of sin itself, a worse than Egyptian bondage (1 Cor.
    5:7; John 1:29; 19:32-36; 1 Pet. 1:19; Gal. 4:4, 5). The
    appearance of Jerusalem on the occasion of the Passover in the
    time of our Lord is thus fittingly described: "The city itself
    and the neighbourhood became more and more crowded as the feast
    approached, the narrow streets and dark arched bazaars showing
    the same throng of men of all nations as when Jesus had first
    visited Jerusalem as a boy. Even the temple offered a strange
    sight at this season, for in parts of the outer courts a wide
    space was covered with pens for sheep, goats, and cattle to be
    used for offerings. Sellers shouted the merits of their beasts,
    sheep bleated, oxen lowed. Sellers of doves also had a place set
    apart for them. Potters offered a choice from huge stacks of
    clay dishes and ovens for roasting and eating the Passover lamb.
    Booths for wine, oil, salt, and all else needed for sacrifices
    invited customers. Persons going to and from the city shortened
    their journey by crossing the temple grounds, often carrying
    burdens...Stalls to change foreign money into the shekel of the
    temple, which alone could be paid to the priests, were numerous,
    the whole confusion making the sanctuary like a noisy market"
    (Geikie's Life of Christ).