Quotes About Passover

Exodus 12:29-30). God is nowhere said to be passive in any of this. He did not pass over Egypt to save his people, but he passed over his people to kill the most prized members of Egypt's community, so that even the animals were not spared. He was on a mission to kill, and he did a thorough job of it, so that "there was loud wailing in Egypt, for there was not a house without someone dead.

By late March 1942, everyone knew someone who had been deported... It was the season of Passover, and this was our plague, but no amount of lambs' blood would save a household from tragedy. It seemed the only blood that satisfied was that of the families inside.

Today, Passover is a festival of freedom....Passover remains relevant and contemporary, while at the same time a ritual several thousand years old.... The content—at least some of it—is flexible and determined by the participants at specific celebrations. Thus, the holy day is still meaningful to younger generations, because it allows for creative input and participation. It breathes.

The next time the Four Blood Moons begin to appear will be in April of 2014. NASA has projected that the Tetrad will begin on April 2014 and end in September 2015.1 It will occur in the following sequence: 1. Passover, April 15, 2014 2. Feast of Tabernacles, October 8, 2014 3. Passover, April 4, 2015 4. Feast of Tabernacles, September 28, 2015

Jews who long have drifted from the faith of their fathers... are stirred in their inmost parts when the old, familiar Passover sounds chance to fall upon their ears.

Isn't there any other part of the matzo you can eat?

Passover and Easter are the only Jewish and Christian holidays that move in sync, like the ice skating pairs we saw during the Winter Olympics.

Was it not ordained that the Church must one day go through this second Passover?

Passover takes precedence—it was, after all, the ultimate divine rescue operation and the ultimate revelation of God in action

The destruction of the Temple by the Babylonians in 587 BC had been the worst possible disaster, indicating that Israel's God had abandoned his house, had left the Temple and city to their long-deserved fate. That was the verdict of Ezekiel, and it is echoed by other writers of the period. But that could not be the end of the story. God had promised to come back. He had promised one final great Passover. One day, when he returned, his people would be free forever.

celebrations and with the Jewish festivals in particular. Hence the way in which Christian baptism celebrates a new kind of exodus, and the eucharist a new kind of Passover.

And if, with that death, exile was over, "forgiveness of sins" was a new reality etched into the cosmos itself, and the ancient enslaving "powers" had been defeated once and for all in the "new Passover"—why, then, the important thing was to live within and celebrate that new world, not go rushing back to the old one where sin and death still held sway and where Jews and Gentiles ate at separate tables.

gospel-driven holiness is mandatory for the crucified and risen people of the Messiah. The world has been crucified to them, and they to the world. Because of the cross, they are part of the new creation. This is what happens once we leave behind the old "works contract" and, as new-Passover people, embrace the biblical "covenant of vocation.

The new Passover (rescue from the enslaving power) is accomplished by dealing with sins; only now, with "sins" growing to their full extent as "Sin," the two stories finally fuse together into one.

And, since the exile was the result of Israel's idolatry (no devout Jew would have contested the point, since the great prophets had made it so clear), what they needed was not just a new Passover, a new rescue from slavery to pagan tyrants. They needed forgiveness.

We too have swapped the ancient Israelite vision of God and the world (focused on the Temple and thence the new creation and brought into expression in Passover and the other great gatherings, such as the Day of Atonement) for the assumed "goal" of a Platonized "heaven," the assumed human vocation of virtue or good behavior, and the dangerously paganized vision of how humans who have failed to attain that vocation might nevertheless gain that goal.

Now the thing about Passover – one of the things about Passover! – is that when Israel was enslaved in Egypt nobody ever said it was as a result of their sin.

Israel's sins had resulted in exile, exile had been prolonged, a new "slavery" had been the result—so that the new Passover would need to be effected through sins being forgiven. And sins are forgiven, as we have seen in the gospels and in Paul's other letters, through the representative and substitutionary death of Jesus. But in Romans Paul goes one dramatic and decisive, unique and vital step farther.

That is why, in accordance with the Bible, the message of freedom from all "powers" (the Passover message) is directly connected to the message of "forgiveness of sins" (the message of the end of exile).

Like so many other early Christians and in line with Jesus himself, Paul interprets the cross in relation to Passover: a new Passover, a new Exodus.

Jesus had been raised from the dead; therefore, he really was Israel's Messiah; therefore his death really was the new Passover; his death really had dealt with the sins that had caused "exile" in the first place; and this had been accomplished by Jesus's sharing and bearing the full weight of evil, and doing so alone. In his suffering and death, "Sin" was condemned. The darkest of dark powers was defeated, and its captives were set free.

When we see the victory of Jesus in relation to the biblical Passover tradition, reshaped through the Jewish longing for the "forgiveness of sins" as a liberating event within history, we see the early Christian movement not as a "religion" in the modern sense at all, but as a complete new way of being human in the world and for the world.

have argued that the early Christian view of Jesus's death was focused on Passover and hence on the Exodus story, now to be experienced as the new liberating event that was also the great one-off "sin-forgiving" event. Though the language here is unique to this passage, the outline meaning—Passover and atonement, in fulfillment of the covenant and to forgive sins and cleanse from impurity—is the same.

in this case, the blood of the Passover Lamb — means the difference between life and death. To ignore the requirements whereby the sign would be present is to invite death and destruction into your home and family — and your nation. So, to some degree, the choice to live or to die is left to us.