Saturday, October 19, 2019
“THE END TIME OUTPOURING OF THE LATTER DAYS, WHICH WILL BE THE GREATEST REVIVAL THE EARTH HAS EVER SEEN. SEE JOEL 2:28-32. EXPERIENCE THE DEMONSTRATIVE DIVINE POWER OF THE MOST HIGH, AMONG ALL NATIONS. A MIGHTY WAVE OF THE MIGHTY HOLY GHOST FIRE IS COMING DOWN FROM HEAVEN UPON HIS CHURCH, THAT IS BUILT BY THE NEW DIVINE LOGOS (WORD OF GOD) ACCORDING TO REVELATION 19:11-15. IT IS THE TIME OF THE GREAT AND MIGHTY HOLY GHOST OUTPOURING OF THE MOST HIGH. THE LATTER DAYS BLESSINGS, POWER AND AUTHORITY OF YESHUA, THE WORD, AND SON OF MAN. SEE DANIEL 7.” (TNDL) Copyright 2019 TNDL
Thursday, October 17, 2019
“WHAT DOES IT MEAN TO BE FILLED WITH THE SPIRIT OF THE FATHER, THE ONLY BEGOTTEN SON AND THE HOLY GHOST? ACCORDING TO AMOS 3:6, the Most High SAID, HE DOES NOTHING UNTIL HE FIRST REVEAL IT TO HIS SERVANTS, THE PROPHETS! AN EXAMPLE IS ZACHARIAH 5; DANIEL 7, 9 AND 11-12. THEREFORE, WHAT TIME IS IT? IT IS EL-ELYON'S TIME WHEN REVELATION CHAPT. 6 IS HAPPENING NOW. THIS IS WHAT THE LORD SAID TO ME, WHILE I WAS PRAYING, GIVING HIM THANKS AND WORSHIPING HIM, HONORING HIM, AND SHOWING HIM MY MUCH RESPECT FOR HIM! SEE REVELATION 4 & 5, ALSO REVELATION 14 7. Copyright 2019 TNDL
THE BATTLE BETWEEN YESHUA EYE SINGLE OF NAZARETH VS THE EYE OF HORUS
“.In Mathew 6:22. The Single is the EYE of the Spirit Of Truth .KJV. So, what is the purpose and power of the Single, according to Yeshua of Nazareth? He functions as the one who sees and knows the Righteous path to lead, Teach, guide and restrained Yahweh Elyon Yeshua L Michael's children. Yeshua also told these disciples they shall have power after the Holy Ghost has come upon you. Acts 1:8. While the EYE of Horus has its ancient magical powers since the days of the old Kingdom of Egypt from the time of Nimrod and his wife Semiramis, the Harlot of Revelation 17 and 18. These cult religious leaders only have the "ESOTERIC Evil power that Lucifer, the Devil passed down to them, but what the Holy Ghost, THE SINGLE EYE, has are the Divine Powers, the Paraclete have. Plus other powers that He, the Spirit of Truth, can call if he needs more reinforcement or help, such as the Mighty Holy Guarding Angels of the highest GOD. The Most High Promised that He will send His holy Angels to guard and protect His children and His promise has been fulfilled. Therefore, with all these promises that Yeshua has made to protect the obedient ones, we must Fear no evil, because he said that he would not leave us comfortless, but he will send us the Paraclete (the Helper) (John 14: 15-18) Read Psalm 23 and Psalm 91. SO, beyond the shadow of a doubt, the children of the highest, who is obedient to the sayings of the eternal Father, Son, and Holy Ghost, shall overcome the onslaught of the EYE OF Horus.” (TNDL)
Copyright 2017 TNDL
Copyright 2017 TNDL
TNDL: “THIS IS THE STATE OR CONDITION, THAT HIS CHURCH IS IN NOW AT THE END OF THE AGE. THIS IS WHAT HE TOLD ME, WHILE I WAS PRAYING AND GIVING PRAISE, GLORY, THANKSGIVING , HONOUR AND SHOWING THE RESPECT THAT IS DUE TO HIM, THE MOST HIGH GOD. REVELATION 3, FROM HE WHO HOLDS THE KEY OF DAVID!”
To the Church in Philadelphia
7 “To the angel of the church in Philadelphia write:
These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. 8 I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. 9 I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. 10 Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come on the whole world to test the inhabitants of the earth.
11 I am coming soon. Hold on to what you have, so that no one will take your crown. 12 The one who is victorious I will make a pillar in the temple of my God. Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name. 13 Whoever has ears, let them hear what the Spirit says to the churches.
7 “To the angel of the church in Philadelphia write:
These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. 8 I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. 9 I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. 10 Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come on the whole world to test the inhabitants of the earth.
11 I am coming soon. Hold on to what you have, so that no one will take your crown. 12 The one who is victorious I will make a pillar in the temple of my God. Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name. 13 Whoever has ears, let them hear what the Spirit says to the churches.
TNDL: “WHO, AND WHERE, ARE THE MODERN DAY END TIMES SOULS N THE NATIONS, WHO ARE STILL PERSECUTING OUR LORD, YESHUA,. THE HEBREW MESSIAH?”
Epistle ii. § 12).
Anti-Jewish Attitude.
Whatever the physiological or psychological analysis of Paul's temperament may be, his conception of life was not Jewish. Nor can his unparalleled animosity and hostility to Judaism as voiced in the Epistles be accounted for except upon the assumption that, while born a Jew, he was never in sympathy or in touch with the doctrines of the rabbinical schools. For even his Jewish teachings came to him through Hellenistic channels, as is indicated by the great emphasis laid upon "the day of the divine wrath" (Rom. i. 18; ii. 5, 8; iii. 5; iv. 15; v. 9; ix. 22; xii. 19; I Thess. i. 10; Col. iii. 6; comp. Sibyllines, iii. 309 et seq., 332; iv. 159, 161 et seq.; and elsewhere), as well as by his ethical monitions, which are rather inconsistently taken over from Jewish codes of law for proselytes, the Didache and Didascalia. It is quite natural, then, that not only the Jews (Acts xxi. 21), but also the Judæo-Christians, regarded Paul as an "apostate from the Law" (see Eusebius, l.c. iii. 27; Irenæus, "Adversus Hæreses," i. 26, 2; Origen, "Contra Celsum," v. 65; Clement of Rome, "Recognitiones," i. 70. 73).
His Personality.
To judge from those Epistles that have all the traits of genuineness and give a true insight into his nature, Paul was of a fiery temper, impulsive and impassioned in the extreme, of ever-changing moods, now exulting in boundless joy and now sorely depressed and gloomy. Effusive and excessive alike in his love and in his hatred, in his blessing and in his cursing, he possessed a marvelous power over men; and he had unbounded confidence in himself. He speaks or writes as a man who is conscious of a great providential mission, as the servant and herald of a high and unique cause. The philosopher and the Jew will greatly differ from him with regard to every argument and view of his; but both will admit that he is a mighty battler for truth, and that his view of life, of man, and of God is a profoundly serious one. The entire conception of religion has certainly been deepened by him, because his mental grasp was wide and comprehensive, and his thinking bold, aggressive, searching, and at the same time systematic. Indeed, he molded the thought and the belief of all Christendom.
Jewish Proselytism and Paul.
Before the authenticity of the story of the so-called conversion of Paul is investigated, it seems proper to consider from the Jewish point of view this question: Why did Paul find it necessary to create a new system of faith for the admission of the Gentiles, in view of the fact that the Synagogue had well-nigh two centuries before opened its door to them and, with the help of the Hellenistic literature, had made a successful propaganda, as even the Gospels testify? (Matt. xxiii. 15; see Schürer, "Gesch." 3d ed., iii. 102-135, 420-483; J. Bernays, "Gesammelte Abhandlungen," 1885, i. 192-282, ii. 71-80; Bertholet, "Die Stellung der Israeliten und Juden zu den Fremden," 1896, pp. 257-302.) Bertholet (l.c. pp. 303-334; but see Schürer, l.c. i. 126) and others, in order that they may reserve the claim of universality for Christianity, deny the existence of uncircumcised proselytes in Judaism, and misconstrue plain Talmudic and other statements referring to God-fearing Gentiles (Bertholet, l.c. pp. 338-339); whereas the very doctrine of Paul concerning the universal faith of Abraham (Rom. iv. 3-18) rests upon the traditional interpretation of Gen. xii. 3 (see Kuenen, "Prophets and Prophecy in Israel," pp. 379, 457) and upon the traditional view which made Abraham the prototype of a missionary bringing the heathen world under the wings of the Shekinah (Gen. R. xxxix., with reference to Gen. xii. 5; see Abraham; Judaism; Proselyte). As a matter of fact, only the Jewish propaganda work along the Mediterranean Sea made it possible for Paul and his associates to establish Christianity among the Gentiles, as is expressly recorded in the Acts (x. 2; xiii. 16, 26, 43, 50; xvi. 14; xvii. 4, 17; xviii. 7); and it is exactly from such synagogue manuals for proselytes as the Didache and the Didascalia that the ethical teachings in the Epistles of Paul and of Peter were derived (see Seeberg, "Der Katechismus der Urchristenheit," 1903, pp. 1-44).
The answer is supplied by the fact that Jewish proselytism had the Jewish nation as its basis, as the names "ger" and "ger toshab" for "proselyte" indicate. The proselyte on whom the Abrahamic rite was not performed remained an outsider. It was, therefore, highly important for Paul that those who became converted to the Church should rank equally with its other members and that every mark of distinction between Jew and Gentile should be wiped out in the new state of existence in which the Christians lived in anticipation. The predominating point of view of the Synagogue was the political and social one; that of the Church, the eschatological one. May such as do not bear the seal of Abraham's covenant upon their flesh or do not fulfil the whole Law be admitted into the congregation of the saints waiting for the world of resurrection? This was the question at issue between the disciples of Jesus and those of Paul; the former adhering to the view of the Essenes, which was also that of Jesus; the latter taking an independent position that started not from the Jewish but from the non-Jewish standpoint. Paul fashioned a Christ ofhis own, a church of his own, and a system of belief of his own; and because there were many mythological and Gnostic elements in his theology which appealed more to the non-Jew than to the Jew, he won the heathen world to his belief.
Paul's Christ.
In the foreground of all of Paul's teaching stands his peculiar vision of Christ, to which he constantly refers as his only claim and title to apostleship (I Cor. ix. 1, xv. 8; II Cor. xii. 1-7; Phil. iii. 9; Gal. i. 1, 12, 16, on which see below). The other apostles saw Jesus in the flesh; Paul saw him when, in a state of entrancement, he was carried into paradise to the third heaven, where he heard "unspeakable words, which it is not lawful for a man to utter" (II Cor. xii. 2-4). Evidently this picture of Christ must have occupied a prominent place in his mind before, just as Meṭaṭron (Mithra) and Akteriel did in the minds of Jewish mystics (see Angelology; Merkabah). To him the Messiah was the son of God in a metaphysical sense, "the image of God" (II Cor. iv. 4; Col. i. 15), "the heavenly Adam" (I Cor. xv. 49; similar to the Philonic or cabalistic Adam Ḳadmon), the mediator between God and the world (I Cor. viii. 6), "the first-born of all creation, for by him were all things created" (Col. i. 15-17), identical also with the Holy Spirit manifested in Israel's history (I Cor. x. 4; II Cor. iii. 17; comp. Wisdom x. 1.-xii. 1; Philo, "De Eo Quod Deterius Potiori Insidiari Soleat," § 30; see also Jew. Encyc. x. 183b, s.v. Preexistence of the Messiah).
Anti-Jewish Attitude.
Whatever the physiological or psychological analysis of Paul's temperament may be, his conception of life was not Jewish. Nor can his unparalleled animosity and hostility to Judaism as voiced in the Epistles be accounted for except upon the assumption that, while born a Jew, he was never in sympathy or in touch with the doctrines of the rabbinical schools. For even his Jewish teachings came to him through Hellenistic channels, as is indicated by the great emphasis laid upon "the day of the divine wrath" (Rom. i. 18; ii. 5, 8; iii. 5; iv. 15; v. 9; ix. 22; xii. 19; I Thess. i. 10; Col. iii. 6; comp. Sibyllines, iii. 309 et seq., 332; iv. 159, 161 et seq.; and elsewhere), as well as by his ethical monitions, which are rather inconsistently taken over from Jewish codes of law for proselytes, the Didache and Didascalia. It is quite natural, then, that not only the Jews (Acts xxi. 21), but also the Judæo-Christians, regarded Paul as an "apostate from the Law" (see Eusebius, l.c. iii. 27; Irenæus, "Adversus Hæreses," i. 26, 2; Origen, "Contra Celsum," v. 65; Clement of Rome, "Recognitiones," i. 70. 73).
His Personality.
To judge from those Epistles that have all the traits of genuineness and give a true insight into his nature, Paul was of a fiery temper, impulsive and impassioned in the extreme, of ever-changing moods, now exulting in boundless joy and now sorely depressed and gloomy. Effusive and excessive alike in his love and in his hatred, in his blessing and in his cursing, he possessed a marvelous power over men; and he had unbounded confidence in himself. He speaks or writes as a man who is conscious of a great providential mission, as the servant and herald of a high and unique cause. The philosopher and the Jew will greatly differ from him with regard to every argument and view of his; but both will admit that he is a mighty battler for truth, and that his view of life, of man, and of God is a profoundly serious one. The entire conception of religion has certainly been deepened by him, because his mental grasp was wide and comprehensive, and his thinking bold, aggressive, searching, and at the same time systematic. Indeed, he molded the thought and the belief of all Christendom.
Jewish Proselytism and Paul.
Before the authenticity of the story of the so-called conversion of Paul is investigated, it seems proper to consider from the Jewish point of view this question: Why did Paul find it necessary to create a new system of faith for the admission of the Gentiles, in view of the fact that the Synagogue had well-nigh two centuries before opened its door to them and, with the help of the Hellenistic literature, had made a successful propaganda, as even the Gospels testify? (Matt. xxiii. 15; see Schürer, "Gesch." 3d ed., iii. 102-135, 420-483; J. Bernays, "Gesammelte Abhandlungen," 1885, i. 192-282, ii. 71-80; Bertholet, "Die Stellung der Israeliten und Juden zu den Fremden," 1896, pp. 257-302.) Bertholet (l.c. pp. 303-334; but see Schürer, l.c. i. 126) and others, in order that they may reserve the claim of universality for Christianity, deny the existence of uncircumcised proselytes in Judaism, and misconstrue plain Talmudic and other statements referring to God-fearing Gentiles (Bertholet, l.c. pp. 338-339); whereas the very doctrine of Paul concerning the universal faith of Abraham (Rom. iv. 3-18) rests upon the traditional interpretation of Gen. xii. 3 (see Kuenen, "Prophets and Prophecy in Israel," pp. 379, 457) and upon the traditional view which made Abraham the prototype of a missionary bringing the heathen world under the wings of the Shekinah (Gen. R. xxxix., with reference to Gen. xii. 5; see Abraham; Judaism; Proselyte). As a matter of fact, only the Jewish propaganda work along the Mediterranean Sea made it possible for Paul and his associates to establish Christianity among the Gentiles, as is expressly recorded in the Acts (x. 2; xiii. 16, 26, 43, 50; xvi. 14; xvii. 4, 17; xviii. 7); and it is exactly from such synagogue manuals for proselytes as the Didache and the Didascalia that the ethical teachings in the Epistles of Paul and of Peter were derived (see Seeberg, "Der Katechismus der Urchristenheit," 1903, pp. 1-44).
The answer is supplied by the fact that Jewish proselytism had the Jewish nation as its basis, as the names "ger" and "ger toshab" for "proselyte" indicate. The proselyte on whom the Abrahamic rite was not performed remained an outsider. It was, therefore, highly important for Paul that those who became converted to the Church should rank equally with its other members and that every mark of distinction between Jew and Gentile should be wiped out in the new state of existence in which the Christians lived in anticipation. The predominating point of view of the Synagogue was the political and social one; that of the Church, the eschatological one. May such as do not bear the seal of Abraham's covenant upon their flesh or do not fulfil the whole Law be admitted into the congregation of the saints waiting for the world of resurrection? This was the question at issue between the disciples of Jesus and those of Paul; the former adhering to the view of the Essenes, which was also that of Jesus; the latter taking an independent position that started not from the Jewish but from the non-Jewish standpoint. Paul fashioned a Christ ofhis own, a church of his own, and a system of belief of his own; and because there were many mythological and Gnostic elements in his theology which appealed more to the non-Jew than to the Jew, he won the heathen world to his belief.
Paul's Christ.
In the foreground of all of Paul's teaching stands his peculiar vision of Christ, to which he constantly refers as his only claim and title to apostleship (I Cor. ix. 1, xv. 8; II Cor. xii. 1-7; Phil. iii. 9; Gal. i. 1, 12, 16, on which see below). The other apostles saw Jesus in the flesh; Paul saw him when, in a state of entrancement, he was carried into paradise to the third heaven, where he heard "unspeakable words, which it is not lawful for a man to utter" (II Cor. xii. 2-4). Evidently this picture of Christ must have occupied a prominent place in his mind before, just as Meṭaṭron (Mithra) and Akteriel did in the minds of Jewish mystics (see Angelology; Merkabah). To him the Messiah was the son of God in a metaphysical sense, "the image of God" (II Cor. iv. 4; Col. i. 15), "the heavenly Adam" (I Cor. xv. 49; similar to the Philonic or cabalistic Adam Ḳadmon), the mediator between God and the world (I Cor. viii. 6), "the first-born of all creation, for by him were all things created" (Col. i. 15-17), identical also with the Holy Spirit manifested in Israel's history (I Cor. x. 4; II Cor. iii. 17; comp. Wisdom x. 1.-xii. 1; Philo, "De Eo Quod Deterius Potiori Insidiari Soleat," § 30; see also Jew. Encyc. x. 183b, s.v. Preexistence of the Messiah).
YESHUA IS ALIVE
“He has put on his resurrected and glorified heavenly eternal body, house, tent which is immortal, and incorruptible, and we who are obedient to his commandments shall dwell and reign with him on earth, in all the terrestrial worlds/realms. See John 14:12-18; Revelation 3, 4& 5 and Revelation 14. Obeying God, by lifting high the everlasting Gospel, which is to fear the God, Most High and to give Him glory that is due to him.” (TNDL)
Copyright 2019 TNDL
Copyright 2019 TNDL
THE CRUCIFIXION JESUS
Crucifixion of Jesus
From Wikipedia, the free encyclopedia
Jump to navigationJump to search
"The Crucifixion" redirects here. For other uses, see Crucifixion (disambiguation).
Christ Crucified (c. 1632) by Diego Velázquez. Museo del Prado, Madrid
Part of a series on
Death and Resurrection of Jesus
Entombment of Christ
Passion[show]
Holy Week[show]
Significance[show]
Visions of Jesus[show]
Empty tomb fringe theories[show]
Related[show]
Portals: P christianity.svg Christianity Bible.malmesbury.arp.jpg Bible
vte
Part of a series on the
Divine Mercy
Kazimirowski Eugeniusz, Divine Mercy, 1934.jpg
The image by Kazimirowski
Forms
Divine Mercy SundayChaplet of the Divine MercyHour of MercyDivine Mercy imageApostleship
People
Faustina KowalskaMichał SopoćkoJózef AndraszEugeniusz KazimirowskiAdolf HyłaJohn Paul II
Places
Kraków-ŁagiewnikiVilniusPłockGłogowiec/Świnice WarckieBiałystokRomeStockbridgeManila-MarilaoEl Salvador
Other
O Blood and WaterDives in misericordiaMisericordiae VultusCrucifixion of JesusAtonement in ChristianityMercyCharity (virtue)FaithHopeTrustWorld Apostolic Congress on MercyCongregation of the Sisters of Our Lady of MercyCongregation of the Sisters of Merciful JesusExtraordinary Jubilee of MercyWorks of mercy
vte
The crucifixion of Jesus occurred in 1st-century Judea, most likely between AD 30 and 33. Jesus' crucifixion is described in the four canonical gospels, referred to in the New Testament epistles, attested to by other ancient sources, and is established as a historical event confirmed by non-Christian sources,[1] although there is no consensus among historians on the exact details.[2][3][4]
According to the canonical gospels, Jesus was arrested and tried by the Sanhedrin, and then sentenced by Pontius Pilate to be scourged, and finally crucified by the Romans.[5][6][7][8] Jesus was stripped of his clothing and offered wine mixed with myrrh or gall to drink after saying I am thirsty. He was then hung between two convicted thieves and, according to the Gospel of Mark, died some six hours later. During this time, the soldiers affixed a sign to the top of the cross stating "Jesus of Nazareth, King of the Jews" which, according to the Gospel of John, was written in three languages. They then divided his garments among themselves and cast lots for his seamless robe, according to the Gospel of John. According to the Gospel of John after Jesus' death, one soldier pierced his side with a spear to be certain that he had died, then blood and water gushed from the wound. The Bible describes seven statements that Jesus made while he was on the cross, as well as several supernatural events that occurred.
Collectively referred to as the Passion, Jesus' suffering and redemptive death by crucifixion are the central aspects of Christian theology concerning the doctrines of salvation and atonement.
Wednesday, October 16, 2019
TNDL: “THE END TIME CHURCH OF GOD AND KINGDOM, MUST BE WITHOUT SPOT OR WRINKLE! Made of people like St Sebastian, who rather to be martyred for Christ and his true faith, than to deny Christ , to save his life. ST SEBASTIAN WAS A TRUE PERSON OF GOD AND CHRIST, THE LORD Said TO ME, WHILE I WAS PRAYING AND WORSHIPPING GOD, MOST HIGH. AFTER I GOT OUT OF MY VISION/REVELATION, I CHECKED TO SEE WHO WAS THIS PERSON ST SEBASTIAN, AND THIS IS WHAT I GOT TO KNOWAND UNDERSTAND.”
Saint Sebastian
CHRISTIAN MARTYR
WRITTEN BY: The Editors of Encyclopaedia Britannica
See Article History
Saint Sebastian, (died c. 288, Rome [Italy]; feast day January 20), early Christian popularized by Renaissance painters and believed to have been martyred during the persecution of Christians by the Roman emperor Diocletian.
TNDL: “THE MOST HIGH GOD, WANTS HIS OBEDIENT SERVANTS AND TRUE FOLLOWERS OF THE END TIMES, TO BE AS THIS HOLY MAN, ST SEBASTIAN, WHO WAS MARTYRED FOR THE WORD AND WORK OF CHRIST.”
CHRISTIAN MARTYR
WRITTEN BY: The Editors of Encyclopaedia Britannica
See Article History
Saint Sebastian, (died c. 288, Rome [Italy]; feast day January 20), early Christian popularized by Renaissance painters and believed to have been martyred during the persecution of Christians by the Roman emperor Diocletian.
TNDL: “THE MOST HIGH GOD, WANTS HIS OBEDIENT SERVANTS AND TRUE FOLLOWERS OF THE END TIMES, TO BE AS THIS HOLY MAN, ST SEBASTIAN, WHO WAS MARTYRED FOR THE WORD AND WORK OF CHRIST.”
TNDL: “YESHUA WAS THE SACRIFICIAL LAMB OF GOD FOR THE SINS OF THE JEWS AND THE SINS OF THE NATIONS OF THE WORLD. SEE REVELATION 4-5. WHAT IS THE SIGNIFICANCE OF THE FEAST OF THE PASSOVER SUPPER TO THE JEWISH ISRAELITES AND FOLLOWERS OF YESHUA, THE MESSIAH?”
The escape from Egypt
The Tenth Plague - the plague on the firstborn
An avenging angel would go from house to house killing every first-born son. Israelite children would not be killed and thus God would show that they were his chosen people.
Unleavened breadHome-made matzo. Matzo symbolises the Israelites' unleavened bread ©
So that the angel would know which houses were Israelite homes, the Children of Israel were to follow very specific instructions:
Each household was to take an unblemished, male lamb, look after it, and slaughter it at twilight four days later.
Blood from the lamb was to be brushed on the door frames. This would tell the avenging angel that it was an Israelite home and to 'pass over'.
Then the families were to roast the lamb and eat it with bitter herbs and unleavened bread. Every bit of the lamb had to be eaten and any remaining bones burned.
The Israelites were to perform this ritual dressed for a journey.
The Avenging Angel Arrives
At midnight every Egyptian firstborn - from the firstborn of Pharaoh to the firstborn of the prisoner in his cell - and even of the livestock - was struck down by the angel.
The Egyptians were terrified and demanded Pharaoh banish the Israelites there and then.
Matzo cracker and boxShop-bought matzo ©
Pharaoh frees the Israelites
Pharaoh summoned Moses and ordered him to get his people out of Egypt immediately.
The Egyptians were so glad to see the back of the Israelites that they gave them silver and gold and other valuables to encourage them to go.
The Israelites took their unleavened dough with them - they hadn't had time to add the yeast - and lived on this for the first few days of their Exodus.
Learning Zone video: The Passover Story
Top
Passover today
Celebrations
Table with seder meal and Haggadah by every placeTable set for Passover with a Haggadah at each place ©
Every year, Jews celebrate the Feast of Passover to commemorate the liberation of the Children of Israel, as commanded by God in Exodus 13.
The celebrations last for seven or eight days, depending on where you live.
Learning Zone video: The meaning of Passover for young Jews today
In Israel
Passover lasts seven days - the first and seventh days are observed as full days of rest (yom tov), and the middle five as intermediate holidays (hol ha-moed).
Outside Israel
Passover lasts eight days and the first two and last two days are observed as full days of rest.
The Torah says to celebrate Passover for seven days, but Jews in the Diaspora lived too far away from Israel to receive word as to when to begin their observances and an additional day of celebration was added to be on the safe side.
Preparations
Before celebrations can begin the house must be cleaned from top to bottom to remove any traces of chametz (leaven) from the home.
This commemorates the Jews leaving Egypt who did not have time to let their bread rise, but also symbolises removing 'puffiness' (arrogance, pride) from their souls. The day before Passover begins there is a ritual search for chametz in every home. The children usually join in with great enthusiasm.
A Jew may not eat chametz or derive benefit from it during Passover. He may not even own it or feed it to animals.
Any chametz in his possession, or utensils used to prepare food with chametz, have to be temporarily 'sold' to non-Jews. They can be bought back after the holiday. You can even sell your chametz online!
The Tenth Plague - the plague on the firstborn
An avenging angel would go from house to house killing every first-born son. Israelite children would not be killed and thus God would show that they were his chosen people.
Unleavened breadHome-made matzo. Matzo symbolises the Israelites' unleavened bread ©
So that the angel would know which houses were Israelite homes, the Children of Israel were to follow very specific instructions:
Each household was to take an unblemished, male lamb, look after it, and slaughter it at twilight four days later.
Blood from the lamb was to be brushed on the door frames. This would tell the avenging angel that it was an Israelite home and to 'pass over'.
Then the families were to roast the lamb and eat it with bitter herbs and unleavened bread. Every bit of the lamb had to be eaten and any remaining bones burned.
The Israelites were to perform this ritual dressed for a journey.
The Avenging Angel Arrives
At midnight every Egyptian firstborn - from the firstborn of Pharaoh to the firstborn of the prisoner in his cell - and even of the livestock - was struck down by the angel.
The Egyptians were terrified and demanded Pharaoh banish the Israelites there and then.
Matzo cracker and boxShop-bought matzo ©
Pharaoh frees the Israelites
Pharaoh summoned Moses and ordered him to get his people out of Egypt immediately.
The Egyptians were so glad to see the back of the Israelites that they gave them silver and gold and other valuables to encourage them to go.
The Israelites took their unleavened dough with them - they hadn't had time to add the yeast - and lived on this for the first few days of their Exodus.
Learning Zone video: The Passover Story
Top
Passover today
Celebrations
Table with seder meal and Haggadah by every placeTable set for Passover with a Haggadah at each place ©
Every year, Jews celebrate the Feast of Passover to commemorate the liberation of the Children of Israel, as commanded by God in Exodus 13.
The celebrations last for seven or eight days, depending on where you live.
Learning Zone video: The meaning of Passover for young Jews today
In Israel
Passover lasts seven days - the first and seventh days are observed as full days of rest (yom tov), and the middle five as intermediate holidays (hol ha-moed).
Outside Israel
Passover lasts eight days and the first two and last two days are observed as full days of rest.
The Torah says to celebrate Passover for seven days, but Jews in the Diaspora lived too far away from Israel to receive word as to when to begin their observances and an additional day of celebration was added to be on the safe side.
Preparations
Before celebrations can begin the house must be cleaned from top to bottom to remove any traces of chametz (leaven) from the home.
This commemorates the Jews leaving Egypt who did not have time to let their bread rise, but also symbolises removing 'puffiness' (arrogance, pride) from their souls. The day before Passover begins there is a ritual search for chametz in every home. The children usually join in with great enthusiasm.
A Jew may not eat chametz or derive benefit from it during Passover. He may not even own it or feed it to animals.
Any chametz in his possession, or utensils used to prepare food with chametz, have to be temporarily 'sold' to non-Jews. They can be bought back after the holiday. You can even sell your chametz online!
Subscribe to:
Posts (Atom)