Lord’s Prayer in Islam

أَبَانَا الَّذِي فِي السَّمَاوَاتِ لِيَتَقَدَّسِ اسْمُكَ
لِيَأْتِ مَلَكُوتُكَ. لِتَكُنْ مَشِيئَتُكَ كَمَا فِي السَّمَاءِ كَذَلِكَ عَلَى الأَرْضِ
خُبْزَنَا كَفَافَنَا أَعْطِنَا الْيَوْمَ
وَاغْفِرْ لَنَا ذُنُوبَنَا كَمَا نَغْفِرُ نَحْنُ أَيْضاً لِلْمُذْنِبِينَ إِلَيْنَا
وَلاَ تُدْخِلْنَا فِي تَجْرِبَةٍ لَكِنْ نَجِّنَا مِنَ الشِّرِّيرِ. لأَنَّ لَكَ الْمُلْكَ وَالْقُوَّةَ وَالْمَجْدَ إِلَى الأَبَدِ. آمِينَ

‘Abana –lladhi fi –ssamawati, liyataqaddasi –ismuka,
Liya’ti malakutuka, litakun masyi’atuka, kama fii –ssama’i kadhalika ‘ala –l’ardh.
Khubzana kafafana ‘a’tina –lyauma,
Wa-ghfir lana dhunubana kama naghfiru nahnu ‘aidan lilmudhnibina ‘ilaina;
Wa la tudkhilna fii tajribatin, lakin najjina mina –shshirriri. ‘Amin.
(Injil Mattay 6:9-13, Van Dyke)

Readings above is an Arabic translation of the Lord's Prayer. According to the official historical record, the Bible translated into Arabic only in the middle of the 7th century BC, contemporaneous with the emergence of Islam in South Arabia. Syrian Orthodox Church Patriarch, namely Yuhana Abu Sedra II (631-648), regarded as the first translator of the Gospels written in Arabic, although not in the form of a whole book but only certain parts of the whole book we now call the New Testament. Although no complete translation of the Gospel, at that time the Christian Arab tribes have been using the Liturgy of St. James in Arabic in the mid 6th century. Christian Arab tribes in the territory of Syria such as: Bani Aqula, Bani Tanukh and Bani Tayy already using Arabic language in the liturgy, about a century before the advent of Muhammad.

When Muhammad came, he interacts with the Christian Arab tribes as well as with the Jews in Arabia. From here, we can assume that Muhammad knew some of the teachings or rituals conducted by the Christian Arab tribes, or Jewish, although very little. Maybe Muhammad knew about the Lord's Prayer which were offered in the daily worship of Christians Arabs. In the hadith narrated by Abu Dawud and an-Nasa'i from Abu Darda radhiya-llahu 'anhu, said that Prophet Muhammad taught a prayer for healing the sick. What is unique is the similarity of the prayer with the Lord's Prayer in Arabic.

Rabbuna llah u lladhi fii as-sama’i, wa taqaddasa ismuka,
Amruka fii as-sama’i wa al-ardh, kama rahmatika fii as-sama’i, faj’al rahmatika fii al-ardh,
Waaghfirlana haubana wa khatayana, Anta Rabbu at-tayibin. Anthil rahmatan min rahmatik wa shifa’an min shifa’ika ‘ala hadha al-waji’.

Our Lord God who is in heaven, hallowed be Thy name.
Thy kingdom is in heaven and on earth, and even as Thy mercy is in heaven, so may Thy mercy also be upon earth. Forgive us our debts and our sins, for Thou art the Lord of the good. Thou art the God that the Supreme Good, derive the grace of Thy grace, and healing from your healing for this disease.

From the above similarities, of course, we can quickly see the difference of the two prayer. Muhammad taught prayer begins with the phrase "Rabbuna llah u lladhi fii as-sama’i" Our Lord God who is in heaven, so that the theological differences have started from the first sentence. Because Muhammad's struggle with the Infidel pre-Islamic period in Mecca, of course, the words "Our Father” in the Lord's Prayer into things that should be avoided or rejected because it would cause confusion with that term view of the infidels of Mecca who worships Goddesses Mecca as Banatullah (the daughters of God, where God as the supreme god really have a child physically, far different from the terms of the Father, which is understood by both Jews and Christians. The funny thing is that the Jews reject the Christian claim about Jesus is the Messiah but did not deny the title of the Messiah as "Son of God", on the other hand, Muslims reject the title "Son of God" for Jesus but do not reject the designation for Jesus the Messiah).

Jewishness of the Lord’s Prayer

ܗܳܟ݂ܰܢܳܐ ܗܳܟ݂ܺܝܠ ܨܰܠܰܘ ܐܰܢ݈ܬ݁ܽܘܢ ܐܰܒ݂ܽܘܢ ܕ݁ܒ݂ܰܫܡܰܝܳܐ ܢܶܬ݂ܩܰܕ݁ܰܫ ܫܡܳܟ݂ ܀
ܬ݁ܺܐܬ݂ܶܐ ܡܰܠܟ݁ܽܘܬ݂ܳܟ݂ ܢܶܗܘܶܐ ܨܶܒ݂ܝܳܢܳܟ݂ ܐܰܝܟ݁ܰܢܳܐ ܕ݁ܒ݂ܰܫܡܰܝܳܐ ܐܳܦ݂ ܒ݁ܰܐܪܥܳܐ ܀
ܗܰܒ݂ ܠܰܢ ܠܰܚܡܳܐ ܕ݁ܣܽܘܢܩܳܢܰܢ ܝܰܘܡܳܢܳܐ ܀
ܘܰܫܒ݂ܽܘܩ ܠܰܢ ܚܰܘܒ݁ܰܝܢ ܐܰܝܟ݁ܰܢܳܐ ܕ݁ܳܐܦ݂ ܚܢܰܢ ܫܒ݂ܰܩܢ ܠܚܰܝܳܒ݂ܰܝܢ ܀
ܘܠܳܐ ܬ݁ܰܥܠܰܢ ܠܢܶܣܝܽܘܢܳܐ ܐܶܠܳܐ ܦ݁ܰܨܳܢ ܡܶܢ ܒ݁ܺܝܫܳܐ ܡܶܛܽܠ ܕ݁ܕ݂ܺܝܠܳܟ݂ ܗ݈ܝ ܡܰܠܟ݁ܽܘܬ݂ܳܐ ܘܚܰܝܠܳܐ ܘܬ݂ܶܫܒ݁ܽܘܚܬ݁ܳܐ ܠܥܳܠܰܡ ܥܳܠܡܺܝܢ ܀

9Thus pray: Our Father who art in the heavens! Be sanctified thy Name. 10Come thy kingdom. Be done thy will, as in heaven, also in earth. 11Give to us the bread of our need to-day; 12and forgive us our debts, as also we forgive our debtors; 13and lead us not into temptation, but deliver us from the evil. For thine is the kingdom and the power and the glory to the age of ages.
(Matthew 6:9-13)

The Lord's Prayer, the only prayer that was taught directly by Jesus to His disciples. This prayer taught by Jesus to warn His disciples not to pray in a long-winded or too long because the Almighty God as the destination in advance of prayer already know so no need to pray at length. "And when thou art praying, be not wordy, like the profane; for they think that in much speaking they are heard. Be you not like them, for your Father knoweth what is needful for you before that you ask him."(Matthew 6:7-8) Some opinions state that the word “me battalogesete” μη βατταλογησητε, which is used in verse 7 of Matthew 6, defined as "use not vain repetitions", repetitions of the same words continuously spoken. Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane “saying the same words again” (Matthew 26:44). What is forbidden is not much praying, nor praying in the same words (the Lord did both), but making the number of prayers, length of prayers, or time spent in praying, a point of observance and of merit.

The Lord's Prayer that Jesus taught basically has parallels with the Jewish Prayer Qaddish commonly used in Jewish synagogues. Qaddish prayer feels different from other Jewish prayers for not using vocalized Hebrew but in Aramaic, the language is also used of Jesus in their daily life.

יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ
וְיַמְלִיךְ מַלְכוּתֵהּ
וְיַצְמַח פֻּרְקָנֵהּ וִיקָרֵב(קיץ) מְשִׁיחֵהּ
בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן
וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל
בַּעֲגָלָא וּבִזְמַן קָרִיב. וְאִמְרוּ אָמֵן

Yitgaddal veyitqaddash shmeh rabba. Beʻalma di vra khir'uteh veyamlikh malkhuteh [veyatzmaḥ purqaneh viqarev (qetz) meshiḥeh] beḥayekhon uvyomekhon uvḥaye dekhol bet yisrael beʻagala uvizman qariv veʼimru Amen

May His great name be glorified and hallowed, His name is glorious, in the world which He created according to His will!. May He establish His kingdom and may His salvation blossom and His anointed be near during your lifetime and during your days, and during the lifetimes of all the House of Israel, speedily and very soon! And say, Amen.

If we see Qaddish Prayer in Aramaic, the same pattern of prayer used by Jesus when teaching the Lord's Prayer. It could be argued that the Lord's Prayer that Jesus taught is the refinement of Jewish Prayer Qaddish, with typical adjustments of Jesus who constantly call God as Father, not in the general form of the Jewish but the Father in the sense of a more personalized. Gospel of Luke presents this prayer as a personal prayer, although the Gospel of Matthew presents this prayer in the context of church worship. In the records of the church, an ancient documents, which is estimated to be written first in the 60's AD, the Didache, which means teaching, the oldest known liturgical manual for Christians, recommended disciples to pray the Lord's Prayer three times a day; this practice found its way into the canonical hours as well. The basis of prayer three times a day is the daily pattern of Jewish worship, which is still held by the apostles of Jesus Christ in Acts 3:1 and 10:9,30.

READING LIST
-A. Th. Philips, Sfer Tefilah makol hasanah. Daily Prayer with English Translation, New York: Hebrew Publishing Company)
-Joachim Jeremias, The Lord’s Prayer (Philadelphia, 1964)
-Rabbi Hayim Halevy Donin, To Be a Jew. A Guide to Jewish Observance in Contemporary Life (New York: Basic Books, 1991)

Indonesia, torn off the Unity in Diversity.

Pandeglang, Banten, Indonesia, February 7, 2011. Several groups of unidentified mass came simultaneously with the sole aim to destroy the Indonesian Ahmadiyya Community gathering place in the Umbulan village, Sub Cikeusik. Of the 17 people Ahmadis in the area, carrying three people dead, 5 still missing, while the rest are in the local police office. Ahmadiyya sect, a minority group in Indonesia. They are considered a heretical sect in Islam. Indonesian Council of Ulema issued a fatwa that Ahmadiyya as a heretical sect and outside the Islamic religion and recommended the dissolution of the organization Jemaah Ahmadiyah Indonesia. Violence against Ahmadiyya followers in Indonesia became the norm because it is so often case, starting from 2005 till now.

Temanggung, Central Java, Indonesia on February 8, 2011. Beginning with a trial verdict against the defendant blasphemy case, called Antonius Bawengan. Local court judge sentenced 5 years in prison for Bawengan, which is considered too light by the masses who come to the trial. Several groups of mob attacked the local office of the district court with stones and set fire to police cars guarding the place. The mass then moves toward the center of town and then set fire to two churches, the other threw a church with stones, damaging the teaching and learning facilities in a Christian school. Luckily there were no casualties in the action. Arson, destruction and closure of the church is not uncommon in Indonesia, which started since 1999 until today.

Several time ago, the President of the United States, Barack Hussein Obama's visit to Indonesia, a country he had lived for ± 4 years with her mother Mrs. Ann Dunham and his stepfather Lolo Soetoro. Even his sister, Maya Soetoro was born in Jakarta, capital of Indonesia. From the news we get, for a brief visit in Indonesia, together with Mrs. Michelle Obama, the U.S. president visited the Istiqlal Mosque, the largest mosque in Southeast Asia which was designed by a local architect Christian, Frederich Silaban. Then Mr. Obama gave a speech in front of academics on the campus of the University of Indonesia. From what was delivered Mr. Obama in Jakarta, as he convey to his first speech in Muslim countries, in Cairo, Egypt, he was making Indonesia as an example of how a country with a majority of Muslims can coexist peacefully with minorities.

Indonesia, the largest Muslim country in the world, is a country that adheres to the motto of Unity in Diversity, a State which recognizes the existence of religion for its citizens but does not specify an official religion of the State. Prior to 1998, can be said that the sectarian conflict in Indonesia can be muted with nationalistic approach of the New Order, under the control of a soft dictator, General Muhammad Suharto, who ruled Indonesia for more than 32 years. While in the previous period, Sukarno, Indonesia's founding father, gave rise to the term national ideology of Pancasila (Five elements) as the basics of the state of Indonesia.

After the fall of the Soeharto government in 1998 because of massive demonstrations that preceded the student movement. Suharto, who at that time was in Egypt and met Hosni Mubarak, was forced to go home and then announced his retirement. Funnily enough, Hosni Mubarak had just undergone a similar thing. Suharto, like Mubarak, oppressive fundamentalist groups and Islamic extremists. Now, the new Indonesian government seems difficult to control the numerous acts of violence against minorities by hardline groups. The events as occurred in Pandeglang and Temanggung, not the first and likely will not be the last. It seems the motto of Unity in Diversity is getting its biggest challenge.
Hopefully my Indonesian family, always in good condition and can live their faith in safety.

“From infancy you have known the Holy Scriptures that are able to give you the wisdom you need for salvation through faith in Christ Jesus.” (2Timothy 3:15)

Democratization and the impact on minorities

Lately was the political upheaval in the region of North Africa. Tunisia, a country with a mix of Arab traditions and European traditions, which is so beautiful, a country very far from political turmoil, it suddenly occurred Tunisian society movement that asks the decline of the President Zine El Abidine Ben Ali, who has ruled Tunisia for more than two decades. Jasmine Revolution, thus the title of the Tunisian people's movement, who overthrew President Ben Ali from his post even the president had to flee abroad. Until this very day the protests are still happening on the streets in the city of Tunis, Tunisia's capital, demanding the improvement of political rights and their economic welfare.

As expected, people's revolution in Tunisia spread to other nearby areas. Egypt, ancient country with a world cultural heritage that is so remarkable, is now also being churned. Egyptian society demonstrated in the streets of Cairo, the Egyptian capital, demanding the resignation of President Hosni Mubarak, who has ruled Egypt for three decades. Massive demonstrations that occurred in Tahrir Square in Cairo, spread to other areas such as Alexandria, Suez and Sinai. So far, President Hosni Mubarak was still able to maintain his position.

Something natural that a society who feel the political rights as well as their economies have been oppressed for so many years, and then ask for a significant change to their fate. The changes here are almost always assumed to be a change of regime. Similarly, which took place in Tunisia, Egypt, Yemen, Syria and Jordan.

The concern here is from the five countries with Muslim majorities, the attitude of Christian minorities in each country. Moreover, Egypt has the largest Christian population in the Middle East region. Until now, not yet clear how the people of minorities in Tunisia and Egypt to be about political turmoil in their country. That should be a major concern for minorities in Tunisia and Egypt is who will hold the administration after the dictatorial regime collapsed because the fate of their religious freedom would depend on the new government.

There are several examples of how the democratization of a country is not in line with the implementation of human rights, particularly regarding freedom of religion and freedom to practice their religion. In India, democratic country with a majority Hindu but also has the second largest Muslim population in the world, the situation of minority Christians there are also not so good, especially in rural areas. Many of the Christians in the countryside who are pressured to convert, with the destruction of churches and Christian homes. Similarly, in Indonesia, a country with the world's largest Muslim population, after the fall of the Soeharto regime in 1998 ago, Indonesia proclaimed itself as the most democratic Muslim country in the world. Political rights enjoyed by the people of Indonesia, but not so with the right to freedom of religion.

From 1998 until now has hundreds of churches, especially in western Indonesia, which closed with the reason does not have permission to establish houses of worship of local government. Not to mention the church forcibly shut down by fundamentalist groups. Indonesian police almost never take action against the fundamentalists if attacked churches, unlike the case if they attack the discotheques and entertainment spots. In Indonesia, set up bars, discos and night entertainment spots easier than establishing a house of worship for minorities. Most recently was Iraq, the land of Babylon is also experiencing the same thing. Imposition of democracy by the United States in the region would lead to instability of security. Saddam Hussein with all its ugliness to some extent still providing security for minority Christians in the region, even a Christian such as Tariq Aziz was to be a minister in the government of Saddam. Now after the fall of Saddam Hussein, there is no security for the Christian minority in Iraq, so many of them leave their homeland to a foreign country after direct threats from al-Qaeda in Iraq which will attack the Christians in the entire Middle East region.

From the experience that has been passed by the Christian minority in many countries that run democracy and not always successful in preserving harmony among religious communities, it is worth waiting for developments in Tunisia and Egypt. Is Tunisia and Egypt could become a real democratic state (such as expectations of hypocritical countries: EU and U.S.) or even retreat to the back where intolerance and fundamentalism emerged. In Europe and the U.S. are able to apply for religious freedom in full with proof that Islam, as a minority religion can develop very quickly with no hindrance . The question is can the democracy like in Europe and the U.S. exported to other countries, especially in countries with majority Muslim?

“Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.” (James 1:12, NIV)

The Copts of Egypt

A 2010 New Year's Eve attack on the Coptic Orthodox Church in the city of Alexandria left 23 dead. A sad event in the midst of feelings of joy to welcome the coming new year 2011, a bomb rocked the front page of the Coptic Orthodox Church in the city of Alexandria when the Copts were holding mass. Muslim extremists suspected to be responsible for these terrible events.

Pondering the events that happened in Egypt, with a deep feeling of grief, raises a lot of memory. Egypt, a country with the Arab-Muslim majority, but in Egypt also has a largest Christian community in the Middle East region. Christians, a minority in Egypt with estimates-amount of 10-12%of the total population of Egypt. Of this amount, the Coptic (which means: The Egyptians) owns 95% of the total number of Christians in Egypt.

Historically, the word Copt is derived from the Greek word Aigyptos, Which was, in turn, derived from "Hikaptah", one of the names for Memphis, the first capital of Ancient Egypt. Kaptah means "House of the god Ptah", the god who is highly respected in the era of ancient Egypt. The modern use of the term "Coptic" describes Egyptian Christians. Christianity in Egypt by Saint Mark the Evangelist. According to tradition the Coptic Orthodox Church is the Church of Alexandria Which was established by Saint Mark the Apostle and evangelist in the middle of the 1st century (approximately AD 42). While the relationship between Muslim and Coptic race started from the marriage of Muhammad (Muslim prophet) with a Coptic girl named Maria (Maria al-Qibtiyya or Mary the Copt). Mariya al-Qibti can be regarded as a political gift of a Byzantine governor of Egypt, called al-Muqawqis (which is not completely clear or completely distance of its origin, although some have argued that it was Cyrus, Patriarch of Byzantium in Alexandria). Mary gave birth to a son Muhammad, Ibrahim bin Muhammad. Only one other wife of Muhammad, Khadijah who have died, have given the child. Ibrahim died while still in its infancy.

There is a statement based on the traditions of the Prophet Muhammad which states that "The Copts are the most precious among all the foreigners, the most friendly in his behavior, the best in quality and most familiar in kinship with the Arabs in general and the Quraysh (tribe origin of the Prophet Muhammad) in particular." Likewise, the sayings of the prophet to 'Umar ibn al-Khattab (the second caliph): "After my death, God will open Egypt to you. Therefore, carefully guard the Copts in the country because they are also relatives-brothers, and they are in your protection." Saying of Muhammad is presumably a reference to 'Amir ibn al-'Ås, leader of the Arab-Muslim armies conquered Byzantine power in Egypt. In turn, 'Amir ibn al-'Ås provide sufficient warm welcome in Alexandria for the Coptic Church Father who was a native of Benjamin, who had just returned from his flight at the desert monastery of North Egyptian territory. Copts, thus, were allowed to freely practice their religion and were to a large degree autonomous, provided they continued to pay a special tax, called "Gezya”, which qualifies them as "Ahl Zemma" protégés (protected). Individuals who cannot afford to pay this tax were faced with the choice of either converting to Islam or losing their civil right to be "protected", which in some instances meant being killed.

There is a tidal race between Coptic and Muslim governments. All depends on the Muslim leaders who should run the command of the Prophet Muhammad to treat Coptic people well. As the reign of al-Hakim ibn 'Amr Allah (996-975), forcing Christians to leave their religion through coercion (this broke the Qur'an: There is no compulsion in religion). Many churches were destroyed, including the Church of the Holy Sepulchre in Jerusalem burned. But others, such as during the reign of Ahmad ibn Tulun, al-Mu'izz and al-Zahir, the Coptic get better treatment.

The position of the Copts began to improve early in the 19th century under the stability and tolerance of Muhammad Ali's dynasty. The Coptic community ceased to be regarded by the state as an administrative unit and, by 1855 A.D., the main mark of Copts' inferiority, the "Gezya" tax was lifted under Khedive Sa’id administration, and shortly thereafter Copts started to serve in the Egyptian army. The 1919 A.D. revolution in Egypt, the first grassroots display of Egyptian identity in centuries, stands as a witness to the homogeneity of Egypt's modern society with both its Muslim and Coptic sects. Makram 'Ubayd, a Coptic politician in the era of the Egyptian national movement said: "By my religion I am a Christian, but according to my homeland I am a Muslim." Today, this homogeneity is what keeps the Egyptian society united against the religious intolerance of extremist groups, who occasionally subject the Copts to persecution and terror. As is known, in part late 1970s, the rise of Islamic fundamentalism in Egyptian schools of which appear to be supported by Khomeini, as a result of the success of the Islamic Revolution in Iran. Bearded young men (called Abou Douhun) is widely held racial violence in the young Copts, as well as Ikhwanul Muslimin (Muslim Brotherhood). May the unity of Egypt with Coptic-Muslim elements can be maintained in an equal and harmonious relationship.

READING LIST
- Iris Habib al-Masri, The Story of the Copts, M.E.C.C., Beirut, 1978
- Phillip K. Hitti, The Origins of the Islamic State, Beirut, 1966
- The Coptic Encyclopedia (8 vols.), edited by Aziz Sourial Atiya, MacMillan, New York, 1989, provides a comprehensive coverage of the Coptic church, culture, and history.

The Magi in Bethlehem

From where the origin of the Magi, who came to Bethlehem seeking the new born King?
No reliable tradition deals with these particular the country whence the Magi came. Justin Martyr, Tertullian and Epiphanius fancied that they came from Arabia, founding their opinion on the fact that "Gold, Frankincense and myrrh" abounded in Yemen. Justin Martyr in his book: Dialogue with Trypho (written around the year 154), says that the Magi who came from Arab lands:
And let this be a proof to you, namely, what I told you was done by the Magi from Arabia, who as soon as the Child was born came to worship Him, for even at His birth He was in possession of His power; ….

Origen held that they came from Chaldea, which is possible. But Clement of Alexandria, Diodorus of Tarsus, John Chrysostom, Cyril of Alexandria, and others are probably right in bringing them from Persia. From wherever they came from, what is clear is the Magi belonged to “Goyim” (Gentiles, "non-Jewish"). If the Jews await their Messiah according to the instructions of Scripture, then goyim peoples in its own way to know God who is worshiped by the people of Israel.

So, which one is right as the origin of the Magi who came to see Jesus in Bethlehem, Arabia or Persia? Actually no need to object to about this matter, because some Arab tribes (like the Jews), have been settled in the Persian Gulf region for a long time. In subsequent periods, quite a lot of Arab tribes in the Persian Gulf are then converted to Christianity. In the Assyrian tradition says that the Magi “were apparently Aramaic speaking, they could had come only from the kingdom of Urhai or Edessa.” If this is true then it makes sense when these wise men came to the Israeli-Palestinian territory, they can communicate well with local people because they also use Aramaic in daily life, language is also used by Jesus. Kingdom of Edessa, according to Roman sources included in the classification of "the tribes of Arabia." This can be known from Roman historical sources mention that the last king, King of Edessa Abgar V Uchomo reigned in the region called "ho tes Arabias phularxos" ("including local Arab tribes").

Thus, we need not look too far to the South as the origin of the Magi, but in the East (in accordance with the instructions of Scripture) in the North Arabian region around the Persian Gulf. Icons painting on the walls of the early Church indicate the type of clothing and headgear used by the Magi; resemble clothing worn by people of ancient Persia. There are local stories stating that when the Il-Khan Empire in the Persian converts to Islam, they do not destroy churches, that there is an icon painting of the Magi on the walls because they feel these iconic paintings are paintings of their ancestors.

While on their innate (gift) that "gold, frankincense and myrrh", do not have to go far to the south (Yemen) to obtain these items because at that time the Arab kingdom Nabataea, is a bustling place of commerce, so the Magi they can buy gold, frankincense and myrrh in Arabia Petraea (Nabataea), before entering the territory of Israel-Palestine. That the Magi came from Arab countries were in line with the offerings they bring gold, frankincense and myrrh (cf. Ezekiel 27:22, Jeremiah 6:20). Judging from the Biblical events, the Magi from Arabia showed that children Ishmael also participated in the banquet Messiah, judging from the offerings they bring it, “…they shall bring gold and frankincense, and shall proclaim the praises of the LORD” (Isaiah 60:6).

Merry Christmas 2010 and Happy New Year 2011 to you all. God bless you.

Bethlehem, the birthplace of Jesus Christ

2 "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. "
3 Therefore Israel will be abandoned until the time when she who is in labor gives birth and the rest of his brothers return to join the Israelites. (Micah 5:2-3)

The Birth of Jesus Christ of Mary in Bethlehem was not a coincidence of events, because the Torah, Psalms and the Book of Prophets over the centuries have foretold His coming. This belief is not a bouquet of Christians because it has proved the existence of the Jewish expectation of the coming Messiah, who will be born from the city of the ancient King of Israel.

In Micah 5:2-3, quoted above, Micah just recalling the prophecy of Isaiah concerning the coming of a Messiah, who will be born by a girl (עלמה 'almah) and will hold a עמּנוּאל 'immanuel (Isaiah 7:14). In his prophecy, Micah mentions clearly that the birthplace of the Messiah who was to come to Bethlehem Ephrata. Bethlehem (which means "house of bread"), is a city in Judah, the birthplace of King David (1 Samuel 16:4, Luke 2:11). The city is well known as the place of Rachel's tomb, the wife of Jacob the ancestors of Israel (Jeremiah 31:15, Luke 2:18).

The birth of the Messiah in Bethlehem was also confirmed in the writings of Jewish Rabbis before Christ, among others, Targum, Pirqe d'rabbi Eliezer, and the Rabbis later. While the commentary to "whose origins are from of old, from ancient times" וּמוֹצאתיו מקּדם מימי עוֹלם umotsataiu miqedem mimmei ‘olam, according to Targum Aramaic refers to the pre-existence of the Messiah. In the Mishnah states that as the incarnation Memra (Word of God) then "The Messiah existed before all creation."

In the Gospel of Luke says that the angels give glad tidings to the shepherds in the fields of Ephrata, that the Messiah had just been born in the city of David. If we use the Peshitta as a reference then Luke 2:11 is as follows:
ܐܶܬ݂ܺܝܠܶܕ݂ ܠܟ݂ܽܘܢ ܓ݁ܶܝܪ ܝܰܘܡܳܢܳܐ ܦ݁ܳܪܽܘܩܳܐ ܕ݁ܺܐܝܬ݂ܰܘܗ݈ܝ ܡܳܪܝܳܐ ܡܫܺܝܚܳܐ ܒ݁ܰܡܕ݂ܺܝܢ݈ܬ݁ܶܗ ܕ݁ܕ݂ܰܘܺܝܕ݂
‘Itiled lekon ge’ir yaumana Faruqa, di tauhi Marya Mashiha ba m’dintah d’Dawid.
for there is born for you to-day the Redeemer, who is the Lord the Meshicha, in the city of David.

Use of Peshitta above, are as language approach of the events that occurred in Bethlehem Ephrathah, where in the region ± 2000 years ago Aramaic / Syriac is the language of daily life. From the text we can see that title in Mar (Lord) used for Christ, was also used in Midrash Tehilim 110 applied to the King Messiah who will come. Degree: Marya Mashiha (Messiah the Lord) is also found in extra-canonical Jewish writings of the Psalms of Solomon 5:36, written about 50 years before the birth of Jesus.