Unleavened-bread Sentence Examples

The Orthodox Church strenuously maintains its point, arguing that the very name bread, the holiness of the mystery, and the example of Jesus and the early church alike, testify against the use of unleavened bread in this connexion.

In memory of this the Israelites were for all time to eat unleavened bread (matzoth) for seven days, as well as keep the sacrifice of the Passover on the eve between the fourteenth and the fifteenth of Nisan.

The feast of unleavened bread to be kept seven days at the time appointed in the month Abib.

The feast of unleavened bread to be kept seven days, &c. All firstlings to be the Lord's.

The 14th of the first month at even is the Passover of the Lord; on the 15th of the same month is the feast of unleavened bread for seven days.

As a memorial of this you shall eat unleavened bread seven days, on the 14th day at eve until the 21st day at eve; when children shall ask what this service means, you shall say that it is the Passover of the Lord.

The Passover was kept in the first month on the 14th day of the month at even in the wilderness of Sinai; but certain men, unclean by touching a dead body, asked what they should do; they were to keep it on the second month on the 14th day, eating it with unleavened bread and bitter herbs, leaving none of it until the morning, nor breaking a bone.

The first month on the 14th day of the month is the Passover; the 15th day of this month shall be a feast; seven days unleavened bread to be eaten; first day a holy assembly with fire offering, two young bullocks and one lamb and seven firstling he-lambs without blemish, with appropriate meal offering and one he-goat for sin-offering; on the seventh day another hol assembly.

In the Yahwist and Deuteronomist a solemn assembly is to be held on the seventh day, but in the Holiness Code and in the secondary sources of the Priestly Code both the first and the seventh day of the Feast of Unleavened Bread are to be solemn assemblies.

Reverting to the origin and the meaning of the feast, modern criticism draws attention to the different nature of the two observances combined with the name Passover, the pastoral sacrifice of the paschal lamb and the agricultural observance of a seven days' abstention from unleavened bread.

As before remarked, there seems no direct connexion between the paschal sacrifice and what appears to be essentially an agricultural festival; the Hebrew tradition, to some extent, dissociates them by making the sacrifice on the 14th of Nisan and beginning the Feast of Unleavened Bread on the 15th.

It still remains possible therefore that the seven days' eating of unleavened bread (and bitter herbs) is an historical reminiscence of the incidents of the Exodus, where the normal commissariat did not begin until a week after the first exit.

At the time of the reformation under Josiah, represented by Deuteronomy, the attempt was made to turn the family thank-offering of firstlings into a sacrificial rite performed by the priests in the Temple with the aid of the males of each household, who had to come up to Jerusalem but left the next morning to celebrate the Feast of Unleavened Bread in their homes.

The paschal lamb is no longer eaten but represented by the shank bone of a lamb roasted in the ashes; unleavened bread and bitter herbs (haroseth) are eaten; four cups of wine are drunk before and after the repast, and a certain number of Psalms are recited.

The decree explains the filioque in a manner acceptable to the Greeks, but does not require them to insert the term in their symbol; it demands that celebrants follow the custom of their own church as to the employment of leavened or unleavened bread in the Eucharist.

In the Latin and in the Monophysite churches of Armenia and Egypt unleavened bread is used in the Eucharist on the somewhat uncertain ground that the Last Supper was the Paschal meal.

It insists on the erection of fonts; on distinction of grades among the ordained clergy; on not postponing baptism too long; on bishops and priests alone, and not deacons, being allowed to baptize and lay hands on or confirm the baptized; on avoiding communion with Arians; on the use of unleavened bread in the Sacrament, &c. We learn from it that the bishop of Basen and Bagrevand was an Arian at that time.

The Easterns also resented the Roman enforcement of clerical celibacy, the limitation of the right of confirmation to the bishop and the use of unleavened bread in the Eucharist.

The Roman conditions were practically recognition of papal jurisdiction, the use of unleavened bread and permission to omit Filioque if all books written against the Western doctrine were burnt.

They declared that they would yield in the matter of ceremonies so far as to employ unleavened bread in the eucharist, to use fonts in baptism, and to allow festival days, provided the people might pursue their ordinary avocations after public service.