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Hag ha-Shavuot or the Feast of Pentecost which was held 50 days after Passover, which the people of Israel is commemorated as the day of harvest and thanksgiving to God, Christianity interpreted as the day grateful for the descent of the Holy Spirit to the apostles that marks the harvest of God for the salvation of Jesus Christ with the establishment of the early church in Jerusalem. (Acts 2:1-2)
If all hope of Jews through the feasts have been fulfilled in Jesus Christ, is there any meaning Christians to make pilgrimages to the Holy Land (especially Jerusalem)? Did not Jesus also explicitly says to the Samaritan woman whom he met, “believe Me that the hour cometh when neither in this mountain, nor at Urishlem, you shall worship the Father”?
Everything is true, have all been fulfilled. Only, make pilgrimages to the Holy Land of Palestine-Israel is not the same as the pilgrimage at other places. For those of you who have visited the Vatican, Lourdes, Mount Athos, or other places of pilgrimage, you may feel the spiritual experiences, but you will feel something different when it comes to the Church of the Holy Sepulchre, especially if the pilgrimage at Easter. 'Aliyah to the Holy Land, especially with the ritual of the Cross (Tariq al-'Alam) stations for the stations, we would feel like to walk with the Messiah, retrace one by one, step by step of the great salvation of God, in misery the World Savior (Mukhalish al-'Alam).
Through a pilgrimage to the Holy Land, we are invited to enter and immerse yourself in the Bible times. We see close cultural treasures of a people that through this people, God acts to save mankind. Like the words of Jesus, “for salvation is from the Jihudoyee (the Jews)”. Our hearts will be touched when heard the Psalmist sang שִׁיר הַֽמַּעֲלֹות shiyr hammaaloth (Song of Pilgrimage) filled with a yearning for the divine salvation that will come, once commonly sung at the 'aliyah to the Holy City of Yerushalayim.
Psalm 122:1-4
שִׁיר הַֽמַּעֲלֹות לְדָוִד מַחְתִּי בְּאֹמְרִים לִי בֵּית יְהוָה נֵלֵֽךְ׃
עֹמְדֹות הָיוּ רַגְלֵינוּ בִּשְׁעָרַיִךְ יְרוּשָׁלִָֽם׃
יְרוּשָׁלִַם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה־לָּהּ יַחְדָּֽו׃
שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי־יָהּ עֵדוּת לְיִשְׂרָאֵל לְהֹדֹות לְשֵׁם יְהוָֽה׃
From the Holy City of Jerusalem, feel how melodious ballad 'Id al-Fashha in joy:
المسيح قام من بين الاموات. ووطظيء الاموت با لموت وهب لحياة للذين في القبور
Al-Masih qama min bainal amwat. Wa wathi’ al-mauta bil maut, wa wahabal hayyata lilladzina fil qubuur.
Christ is risen from the dead. By His death He has trampled death and given life for everyone who was in the grave.
Monday, June 20, 2011
Monday, June 13, 2011
THE HAG
Jesus declared, "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. (John 4::21, NIV)
A pilgrimage to the Holy Land, the verb in Hebrew is called with עליה 'aliyah, meaning "ascension" (from the base עלה 'alah: to ascend or mount upwards). By Muslims, a phrase like this also arise when they say "go up pilgrimage to the Holy Land (Mecca and Medina)." In the Bible the pilgrims are called מעלה mă'alah (plural: מעלות ma'ăloth).
In the Book of Exodus 23:14 states that God's people are commanded to carry out the celebration / Hags to the Lord three times a year, ie hag ha-Pesah, hag ha-Shavuot, hag ha-Sukkot. שָׁלֹ֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה׃ shalosh regalim ta chog li bashanah Three times in the year you shall make a feast to Me.
From the standpoint of Christianity, the rite of Hags has been fulfilled with the coming of Jesus Christ as the Messiah promised by God. For Christians it has become clear, “Therefore, let no one judge you in matters of food and drink or with respect to a festival, a new moon, or a Sabbath day. These are a shadow of the things to come, but the reality belongs to Christ.” (Col 2:16-17, ISV) Christ is the fulfillment of all Jewish rites they perform in the context of the coming of the Messiah will hold.
Because Christ is the fulfillment of all Jewish expectation, based on the Bible and Jewish tradition, the framework of Christian worship was still built on the foundation of Jewish terminology. As a ritual meal in the "sacrifice of the Passover lamb" (Exodus 12:23-28, 43-51), in which the people of Israel to commemorate the event "passed the houses of Israel" so that escape from the death of firstborn children, because there are signs of sheep blood on the doors of the house of Israel.
Christianity interpret the blood of "The Great Sacrifice" that has been spilled already missed, not only of Israel (בני ישׂראל bene Yisra’el) but all of humanity (בני ובאדם bene Adam), from eternal destruction. The Jewish Passover meal taken by Christianity in the form of Qidmat al-Quddus, the Lord's Supper which brings the mystery of God's presence.
To be continued ....
A pilgrimage to the Holy Land, the verb in Hebrew is called with עליה 'aliyah, meaning "ascension" (from the base עלה 'alah: to ascend or mount upwards). By Muslims, a phrase like this also arise when they say "go up pilgrimage to the Holy Land (Mecca and Medina)." In the Bible the pilgrims are called מעלה mă'alah (plural: מעלות ma'ăloth).
In the Book of Exodus 23:14 states that God's people are commanded to carry out the celebration / Hags to the Lord three times a year, ie hag ha-Pesah, hag ha-Shavuot, hag ha-Sukkot. שָׁלֹ֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה׃ shalosh regalim ta chog li bashanah Three times in the year you shall make a feast to Me.
From the standpoint of Christianity, the rite of Hags has been fulfilled with the coming of Jesus Christ as the Messiah promised by God. For Christians it has become clear, “Therefore, let no one judge you in matters of food and drink or with respect to a festival, a new moon, or a Sabbath day. These are a shadow of the things to come, but the reality belongs to Christ.” (Col 2:16-17, ISV) Christ is the fulfillment of all Jewish rites they perform in the context of the coming of the Messiah will hold.
Because Christ is the fulfillment of all Jewish expectation, based on the Bible and Jewish tradition, the framework of Christian worship was still built on the foundation of Jewish terminology. As a ritual meal in the "sacrifice of the Passover lamb" (Exodus 12:23-28, 43-51), in which the people of Israel to commemorate the event "passed the houses of Israel" so that escape from the death of firstborn children, because there are signs of sheep blood on the doors of the house of Israel.
Christianity interpret the blood of "The Great Sacrifice" that has been spilled already missed, not only of Israel (בני ישׂראל bene Yisra’el) but all of humanity (בני ובאדם bene Adam), from eternal destruction. The Jewish Passover meal taken by Christianity in the form of Qidmat al-Quddus, the Lord's Supper which brings the mystery of God's presence.
To be continued ....
Thursday, May 5, 2011
The claimant of the Paraclete
The words of Jesus in John's Gospel about the coming of another comforter (αλλον παρακλητον allon paraklēton) seems to be an interesting thing for people to claim themselves as "The Another comforter", over time. From the writing and circulation of the Gospel of John for the early Christians, have emerged of people claiming to be another Helper that has been prophesied by Jesus. Let us look at some people who claim to (or believed by his followers) as allon paraklēton promised by Jesus Christ.
- MONTANUS
Montanus was a forerunner of Montanism movement, which is a charismatic and apocalyptic movements at the end of the 2nd century. He is a former priest of pagan religion in Phrygia in Asia Minor who later embraced Christianity. Montanism movement in terms of dogmatic quite difficult for disabled, since it is a movement based on mystical inspiration to revolt against the existing authorities like the Bible and the Church hierarchy. Montanus claimed was inspired by the Holy Spirit, he regards himself as the Paraclete promised by Jesus to renew the Church, as he announced the end of the world and the need to prepare ourselves for the end times with a pure moral practices.
According to Montanus, the Comforter demanded holy behavior, that is not doing a second marriage, even as a marriage was considered a low thing; fasting; set of dry food without meat (xerophagia), may not escape in times of persecution, and ask ourselves offerings to God in martyrdom.
In its development, two women (prophetess), Maximilla and Priscilla, joined Montanus. The two of them is called Montanus as the first fruits of the outpouring of the Holy Spirit (Joel 2:28-32). According to their testimony, the blood of martyrdom is the key of the Kingdom of Heaven. They refuse to forgive major sins such as murder, apostasy, adultery. They reject any form of ecclesiastical authority by stating that churches and their leaders that are spiritually dead and surrendered unconditionally to the new prophets, that through these new prophets, the Spirit speaks. He declared himself as the spokesman of God to bring "New Revelation" and "New Prophecy", he is "The Mouth of the Holy Spirit.”
Montanism fragmented into many small sects, then in the 4th century began to be fought by the Roman Empire (although criticism of the doctrine of Montanus has started since the beginning of its existence) and was successfully removed in the 7th century. But the character and spirit Montanism never really disappear until these modern times. Charismatic-apocalyptic movements like Montanism become a common sight today.
- MANICHAEUS
Manichaeus, born in the village Mardinû, in the desert Nahr Kuta, Southern Babylonia, 14 April 216. At the age of 24 years, Manichaeus received a mission from the Angel al-Taum, to proclaim the peak of the divine revelation of Zoroaster, Buddha and Jesus. Manichaeus teachings that are syncretic and dualistic, then called Manichaeism. According Manichaeus, the Church has misunderstood the teachings of Jesus who promised to send the Holy Comforter. Because the Holy Comforter was not the Holy Spirit, but is Manichaeus.
Manichaeus has the objective to establish a new religion, where all other religions must base themselves at him. He says that all holy books, wisdom, revelation, metaphor and Psalms of previous religions, gathered in the teachings Manichaeus and in policies which he revealed.
Manichaeus recognize Zoroaster, Buddha and Jesus; they are "brothers" of Manichaeus, the interpreter of the same wisdom. But there are drawbacks to all three figures by Manichaeus, that although all three preached and spread the teachings, but none of those who wrote scripture. This is why religion Manichaeism consider superior to the religions of the three figures because Manichaeus wrote his book himself (he produced a book, called Artang, which he said had been sent down to him from heaven and contained the final revelation to men). The strange, in each of the letters he wrote, Manichaeus always referred to himself as an apostle of Jesus Christ.
Manichaeus occupy important positions in the Persian Empire during the reign of King Shapur I (240-273). At the time of King Shapur I declare war against Rome in 241, the teachings Manichaeism also spread to the West. His teachings spread to the East to China and to the west to Spain. Manichaeus asserted, “I have come from the land of Babel to make my cry heard throughout the whole world.” He claimed to be the last and greatest of the prophets "the Ambassador of Light," which he identified with the Deity. He was impaled by the command of Bahram I, of Persia, about 276 A. D. In 302, Emperor Diocletian declared war against the teachings of Manichaeism. And in the period and other regions, Manichaeism also combated by the Buddhists and Muslims.
- MUHAMMAD
Muhammad ibn Abdullah born in Mecca, Saudi Arabia, in the year 570, although there were some disagreements over the actual date. His father was Abdullah, while his mother was Aminah. Muhammad came from the Quraysh tribe, an influential tribe in Mecca, being the Custodians of the Ka'ba, but Muhammad's family was poor. Tradition asserts that Muhammad's father died a couple of weeks before he was born and his mother died when he was six. After Aminah's death when he was six, he was taken care of by his grandfather, `Abdul Muttalib. After `Abdul Muttalib's death when Muhammad was eight years old, his uncle, Abu Talib, became his guardian.
Muhammad later entered the services of a widow called Khadija. After a successful mercantile trip to Syria, Khadija proposed to Muhammad, and he accepted the marriage proposal. Muhammad was 25 while Khadija was 40. At the age of 40, Muhammad claimed that he was receiving revelations from the angel Gabriel when he was in the Hira cave. Angel Gabriel told him to recite in the name of the Lord. This is the first verse of the Qur’an received by Muhammad (Surah al-‘Alaq). Khadija was the first to believe in him.
Muhammad started preaching in the family and its close relatives in the city of Mecca. Nevertheless these early efforts seem less bring significant results even begin to get resistance from the people of Quraysh, including his uncles such as Abu Lahab and Abu Jahl, even the uncle who guards him when he was a child, Abu Talib, was not a adherents of Islam. Muhammad then moved to the city of Yathrib (later called Medina), where he gained the trust of the population of the city to settle disputes between tribes. Muhammad began to receive widespread support and then after a series of battles with the leaders of Quraysh, Muhammad managed to go back to the city of Mecca in triumph. And since then, the doctrine that brought by Muhammad then spread throughout the Arabian Peninsula, extending to India, China, and North Africa, Spain and all over the world to become the second largest religion in the world today.
What do Muhammad with 'another comforter' (αλλον παρακλητον allon paraklēton)? Muhammad did not like Montanus and Manichaeus who admitted openly as another comforter that Jesus promised. Only one verse in the Qur'an that are associated with this matter, namely Surah as-Saff verse 6, “And remember Jesus the son of Mary, said: “O Children of Israel! I am the Messenger of Allah (sent) to you confirming the Law (which came) before me, and giving glad Tidings of a Messenger to come after me, whose name shall be Ahmad.” But when he came to them with Clear Signs they said “This is evident sorcery!” This is the only verse that says that the coming of Muhammad was prophesied by Jesus, although not specifically lead to allon paraklēton that Jesus promised in John's Gospel. Almost certain that Muhammad never read the Gospel of John, either because he was illiterate or because it was translation of the Gospel of John in Arabic is not available at that time. The story that Jesus prophesied the coming of a prophet after him is very likely derived from the stories of the people around him who have heard or received little teaching of Christian monks in the Arabian Peninsula. The picture of Christianity which the Qur'an presents to us shows us what conception of it Muhammad had formed from his own limited experience. Stories about Waraqa, monk Bahira, Mary the Copt, Zaid and Bilal (a former slave who was born in Christian homes) make us better understand how Muhammad got a description of Christianity which is too faint, so Muhammad was never linked him as another Comforter, but the new prophet sent after Jesus’ prophethood.
The attempts to link the prophecy of Jesus about allon paraklēton with the prophet promised, only done by the interpreters of Islam after the era of the Caliph. Ibn Ishaq was the first to associate the word Paraclete in the Gospel of John with Muhammad by taking the similarity of the word Paraclete in the Syriac translation of Munahhemana with the word Muhammad. Interpreters of Islam after Ibn Ishaq despite using the same idea about the prophecy of Jesus in the Gospel of John 14 and 16, they charged that the word for Comforter should not be Paraclete (or Paracletos), but have been changed from the original Periklutos, meaning "Praised One". This is because the word “Ahmad” said in Surah As-Saff verse 6 means "Praised One" instead of "Comforter or Advocate". However, it is only after the middle of the 2nd century AH that Muslims begin to say that the word "Paracletos" should be "Periklutos", and this has been the favorite argument since then.
In these modern times, some followers of Muhammad even claimed that the coming of Muhammad was also predicted by Zarathustra (Zoroastrianism) and Gautama Buddha as the Buddha Maitreya.
There are many other people who claim to be allon paraklēton that Jesus promised (many people like Mirza Ghulam Ahmad, Sathya Sai Baba, Imam Ahmed al-Hassan of the Shia Islam sect, etc.), there is a direct claim to be new Paraclete, there also taking the term as a prophet after Jesus, there are even claiming to be Jesus Christ who came for the second time (second coming of Jesus Christ). You believe one of them?
- MONTANUS
Montanus was a forerunner of Montanism movement, which is a charismatic and apocalyptic movements at the end of the 2nd century. He is a former priest of pagan religion in Phrygia in Asia Minor who later embraced Christianity. Montanism movement in terms of dogmatic quite difficult for disabled, since it is a movement based on mystical inspiration to revolt against the existing authorities like the Bible and the Church hierarchy. Montanus claimed was inspired by the Holy Spirit, he regards himself as the Paraclete promised by Jesus to renew the Church, as he announced the end of the world and the need to prepare ourselves for the end times with a pure moral practices.
According to Montanus, the Comforter demanded holy behavior, that is not doing a second marriage, even as a marriage was considered a low thing; fasting; set of dry food without meat (xerophagia), may not escape in times of persecution, and ask ourselves offerings to God in martyrdom.
In its development, two women (prophetess), Maximilla and Priscilla, joined Montanus. The two of them is called Montanus as the first fruits of the outpouring of the Holy Spirit (Joel 2:28-32). According to their testimony, the blood of martyrdom is the key of the Kingdom of Heaven. They refuse to forgive major sins such as murder, apostasy, adultery. They reject any form of ecclesiastical authority by stating that churches and their leaders that are spiritually dead and surrendered unconditionally to the new prophets, that through these new prophets, the Spirit speaks. He declared himself as the spokesman of God to bring "New Revelation" and "New Prophecy", he is "The Mouth of the Holy Spirit.”
Montanism fragmented into many small sects, then in the 4th century began to be fought by the Roman Empire (although criticism of the doctrine of Montanus has started since the beginning of its existence) and was successfully removed in the 7th century. But the character and spirit Montanism never really disappear until these modern times. Charismatic-apocalyptic movements like Montanism become a common sight today.
- MANICHAEUS
Manichaeus, born in the village Mardinû, in the desert Nahr Kuta, Southern Babylonia, 14 April 216. At the age of 24 years, Manichaeus received a mission from the Angel al-Taum, to proclaim the peak of the divine revelation of Zoroaster, Buddha and Jesus. Manichaeus teachings that are syncretic and dualistic, then called Manichaeism. According Manichaeus, the Church has misunderstood the teachings of Jesus who promised to send the Holy Comforter. Because the Holy Comforter was not the Holy Spirit, but is Manichaeus.
Manichaeus has the objective to establish a new religion, where all other religions must base themselves at him. He says that all holy books, wisdom, revelation, metaphor and Psalms of previous religions, gathered in the teachings Manichaeus and in policies which he revealed.
Manichaeus recognize Zoroaster, Buddha and Jesus; they are "brothers" of Manichaeus, the interpreter of the same wisdom. But there are drawbacks to all three figures by Manichaeus, that although all three preached and spread the teachings, but none of those who wrote scripture. This is why religion Manichaeism consider superior to the religions of the three figures because Manichaeus wrote his book himself (he produced a book, called Artang, which he said had been sent down to him from heaven and contained the final revelation to men). The strange, in each of the letters he wrote, Manichaeus always referred to himself as an apostle of Jesus Christ.
Manichaeus occupy important positions in the Persian Empire during the reign of King Shapur I (240-273). At the time of King Shapur I declare war against Rome in 241, the teachings Manichaeism also spread to the West. His teachings spread to the East to China and to the west to Spain. Manichaeus asserted, “I have come from the land of Babel to make my cry heard throughout the whole world.” He claimed to be the last and greatest of the prophets "the Ambassador of Light," which he identified with the Deity. He was impaled by the command of Bahram I, of Persia, about 276 A. D. In 302, Emperor Diocletian declared war against the teachings of Manichaeism. And in the period and other regions, Manichaeism also combated by the Buddhists and Muslims.
- MUHAMMAD
Muhammad ibn Abdullah born in Mecca, Saudi Arabia, in the year 570, although there were some disagreements over the actual date. His father was Abdullah, while his mother was Aminah. Muhammad came from the Quraysh tribe, an influential tribe in Mecca, being the Custodians of the Ka'ba, but Muhammad's family was poor. Tradition asserts that Muhammad's father died a couple of weeks before he was born and his mother died when he was six. After Aminah's death when he was six, he was taken care of by his grandfather, `Abdul Muttalib. After `Abdul Muttalib's death when Muhammad was eight years old, his uncle, Abu Talib, became his guardian.
Muhammad later entered the services of a widow called Khadija. After a successful mercantile trip to Syria, Khadija proposed to Muhammad, and he accepted the marriage proposal. Muhammad was 25 while Khadija was 40. At the age of 40, Muhammad claimed that he was receiving revelations from the angel Gabriel when he was in the Hira cave. Angel Gabriel told him to recite in the name of the Lord. This is the first verse of the Qur’an received by Muhammad (Surah al-‘Alaq). Khadija was the first to believe in him.
Muhammad started preaching in the family and its close relatives in the city of Mecca. Nevertheless these early efforts seem less bring significant results even begin to get resistance from the people of Quraysh, including his uncles such as Abu Lahab and Abu Jahl, even the uncle who guards him when he was a child, Abu Talib, was not a adherents of Islam. Muhammad then moved to the city of Yathrib (later called Medina), where he gained the trust of the population of the city to settle disputes between tribes. Muhammad began to receive widespread support and then after a series of battles with the leaders of Quraysh, Muhammad managed to go back to the city of Mecca in triumph. And since then, the doctrine that brought by Muhammad then spread throughout the Arabian Peninsula, extending to India, China, and North Africa, Spain and all over the world to become the second largest religion in the world today.
What do Muhammad with 'another comforter' (αλλον παρακλητον allon paraklēton)? Muhammad did not like Montanus and Manichaeus who admitted openly as another comforter that Jesus promised. Only one verse in the Qur'an that are associated with this matter, namely Surah as-Saff verse 6, “And remember Jesus the son of Mary, said: “O Children of Israel! I am the Messenger of Allah (sent) to you confirming the Law (which came) before me, and giving glad Tidings of a Messenger to come after me, whose name shall be Ahmad.” But when he came to them with Clear Signs they said “This is evident sorcery!” This is the only verse that says that the coming of Muhammad was prophesied by Jesus, although not specifically lead to allon paraklēton that Jesus promised in John's Gospel. Almost certain that Muhammad never read the Gospel of John, either because he was illiterate or because it was translation of the Gospel of John in Arabic is not available at that time. The story that Jesus prophesied the coming of a prophet after him is very likely derived from the stories of the people around him who have heard or received little teaching of Christian monks in the Arabian Peninsula. The picture of Christianity which the Qur'an presents to us shows us what conception of it Muhammad had formed from his own limited experience. Stories about Waraqa, monk Bahira, Mary the Copt, Zaid and Bilal (a former slave who was born in Christian homes) make us better understand how Muhammad got a description of Christianity which is too faint, so Muhammad was never linked him as another Comforter, but the new prophet sent after Jesus’ prophethood.
The attempts to link the prophecy of Jesus about allon paraklēton with the prophet promised, only done by the interpreters of Islam after the era of the Caliph. Ibn Ishaq was the first to associate the word Paraclete in the Gospel of John with Muhammad by taking the similarity of the word Paraclete in the Syriac translation of Munahhemana with the word Muhammad. Interpreters of Islam after Ibn Ishaq despite using the same idea about the prophecy of Jesus in the Gospel of John 14 and 16, they charged that the word for Comforter should not be Paraclete (or Paracletos), but have been changed from the original Periklutos, meaning "Praised One". This is because the word “Ahmad” said in Surah As-Saff verse 6 means "Praised One" instead of "Comforter or Advocate". However, it is only after the middle of the 2nd century AH that Muslims begin to say that the word "Paracletos" should be "Periklutos", and this has been the favorite argument since then.
In these modern times, some followers of Muhammad even claimed that the coming of Muhammad was also predicted by Zarathustra (Zoroastrianism) and Gautama Buddha as the Buddha Maitreya.
There are many other people who claim to be allon paraklēton that Jesus promised (many people like Mirza Ghulam Ahmad, Sathya Sai Baba, Imam Ahmed al-Hassan of the Shia Islam sect, etc.), there is a direct claim to be new Paraclete, there also taking the term as a prophet after Jesus, there are even claiming to be Jesus Christ who came for the second time (second coming of Jesus Christ). You believe one of them?
Thursday, April 28, 2011
HOLY FIRE
In the middle of the night before Passover, always held an Easter Liturgy worship at the Church of the Holy Sepulcher in Jerusalem. In the middle of building , there is a small chapel-shaped building where there is empty space with a stretch of rock where Jesus was laid when he was buried. This building has a door, which on the eve of Passover is closed and sealed.
Thousands of Orthodox congregation gathered in the evening to look forward to a miracle that happens only on the eve of Easter, that is miraculous appearance of "Holy Fire", which is believed to be a kind of fire that fell from the sky at the time of the Prophet Elijah in a fight with the priests worshipers God Baal (1 Kings 18:38, Then the fire of the LORD fell and burned up the sacrifice, the wood, the stones and the soil, and also licked up the water in the trench.), or "tongues like flames of fire" perched on top of the head of the apostles of Christ on the Day of Pentecost (Acts 2:3).
Orthodox Patriarch was standing at the front door of the tomb, just after midnight he went into the tomb with a candle that is still new. Suddenly the fire out of the expanse of stone from the tomb (or sometimes come from unpredicted places), the fire was grabbed candles that brought the patriarch. The candles are lit by itself. When the sacred fire was burning and burning the bodies of some people in attendance, they do not feel the heat of a fire or burn. However ± 10 minutes later the fire was a normal fire, and from this fire, then they lit their own Easter candles.
Holy Fire, which must be distinguished from the "Purgatory" in the Roman Catholic Church, becoming an integral part in the Easter celebration of the Orthodox congregation. Orthodox Christians believe Jesus was crucified and buried at the site where the Church of the Holy Sepulcher now stands, and that a flame appears spontaneously from his tomb on the day before Easter to show he has not forgotten his followers. It’s a matter of faith.
Happy Easter.
Thousands of Orthodox congregation gathered in the evening to look forward to a miracle that happens only on the eve of Easter, that is miraculous appearance of "Holy Fire", which is believed to be a kind of fire that fell from the sky at the time of the Prophet Elijah in a fight with the priests worshipers God Baal (1 Kings 18:38, Then the fire of the LORD fell and burned up the sacrifice, the wood, the stones and the soil, and also licked up the water in the trench.), or "tongues like flames of fire" perched on top of the head of the apostles of Christ on the Day of Pentecost (Acts 2:3).
Orthodox Patriarch was standing at the front door of the tomb, just after midnight he went into the tomb with a candle that is still new. Suddenly the fire out of the expanse of stone from the tomb (or sometimes come from unpredicted places), the fire was grabbed candles that brought the patriarch. The candles are lit by itself. When the sacred fire was burning and burning the bodies of some people in attendance, they do not feel the heat of a fire or burn. However ± 10 minutes later the fire was a normal fire, and from this fire, then they lit their own Easter candles.
Holy Fire, which must be distinguished from the "Purgatory" in the Roman Catholic Church, becoming an integral part in the Easter celebration of the Orthodox congregation. Orthodox Christians believe Jesus was crucified and buried at the site where the Church of the Holy Sepulcher now stands, and that a flame appears spontaneously from his tomb on the day before Easter to show he has not forgotten his followers. It’s a matter of faith.
Happy Easter.
Sunday, March 27, 2011
Gospel in Islam
وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللّهِ وَمَا هُوَ مِنْ عِندِ اللّهِ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
There is among them a section who distort the Book with their tongues; (as they read) so that you would think it is a part of the Book but it is no part of the Book; and they say “That is from Allah” but it is not from Allah: it is they who tell a lie against Allah, and (well) they know it! (Surah 3 (Al-Imran) verse 78, Yusuf Ali Translation)
One time in the land of Egypt, 'Umar ibn Sa'd ibn Abi Waqqas al-Ash'ari as 'Amir al-Jazirah ordered to Yuhana Abu Sedra II, Patriarch of the Church of Syria, to do the translation the gospel, into Arabic. Along with the translation command, the emir ordered the Patriarch to delete the entire paragraph that contains the teachings of Jesus' divinity (as Kalimatullah, the Word of God) and the paragraph describing the story of the crucifixion of Jesus.
The Patriarch of the refined sentence but firmly demand the Emir replied: "I will not be waived, even one letter, from the Gospel of my Lord, even though the whole arrow of Mr. Emir armies will penetrate my chest." The emir was stunned for a moment to hear the rejection of the Patriarch, and said: "Keep, and write as you know.”
The story above is only one of many examples of the encounter of Christians in the Middle East with Muslims. In the course of the spread of Islam in the Arab region, the Arab Prophet (Muhammad) meets and interacts with the various religious communities in his time. Muhammad interacted with Jews, Christians, Zoroastrians, the Hunafa (who were seen to have rejected Shirk (polytheism) and retained some or all of the tenets of the monotheist religion of Ibrahim (Abraham), which is Islam in its purest form) and of course the Arab pagans.
In the encounter with Jews and Christians, Muhammad knew that the two communities have the Bible for guidance in their daily lives (though very doubtful about the existence of a complete Arabic translation of the Torah or the Gospel, at the time of Muhammad). When viewed more closely, it can be concluded shortly, that in theology, Muhammad received a very large influence of the Jews with some adjustments. Pure monotheistic Jewish teachings received and retained, thus rejected the teachings of the Christian Trinity. Unfortunately rejection of the Trinity doctrine is not based on complete and correct information. This can be seen from Sura 5 (Al-Ma'idah) paragraph 116, “And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden.” (Yusuf Ali Translation) In orthodox Christianity is certain that Mary mother of Jesus is not part of the Trinity, and even the Roman Catholic Church was not, although there is a tendency hyperdulia (excessive veneration) for the figure of Mary but not until towards Mariolatry (the worship of Mary).
One very controversial in the Islamic relations with the People of the Book (People of the Book: Jews and Christian) is the claim of Muhammad that he had been prophesied by the Torah and the Gospel. In the Quran Surah As-Saff verse 6 says,
وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنَّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدَّقًا لَّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشَّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُم بِالْبَيَّنَاتِ قَالُوا هَذَا سِْرٌ مُّبِينٌ
“And remember Jesus, the son of Mary, said: “O Children of Israel! I am the Messenger of Allah (sent) to you confirming the Law (which came) before me, and giving glad Tidings of a Messenger to come after me, whose name shall be Ahmad.” But when he came to them with Clear Signs they said, “This is evident sorcery!” (Yusuf Ali Translation)
The above verse comes from the Medina period, no doubt that the Arab prophet himself understood as news of his arrival. But in the course of "prophetic", the forecast was never again mentioned or contemplated in the Qur'an. The modern Muslim commentators associate this verse with the Paraclete in the Gospel of John, which they converted from Periklutos words (in Arabic called frqlyt without vowels, which can be fariqlyt which means: Ahmed or the Praised One, but we know that unlike the languages in the Semitic family, the Greek New Testament uses the vowels, so that the interpretation by tweaking vowels like that is not justified.) Ibn Ishaq in The Life of Muhammad (Guillaume's translation), stating that the word "comforter" in Syria called Munahhemana, that is Muhammad. Below is part of the quote from “The Life of Muhammad”, pages 103, 104:
Among the things which have reached me about what Jesus the Son of Mary stated in the Gospel which he received from God for the followers of the Gospel, in applying a term to describe the apostle of God, is the following. It is extracted from what John the Apostle set down for them when he wrote the Gospel for them from the Testament of Jesus Son of Mary: ...”But when the Comforter has come whom God will send to you from the Lord’s presence, and the spirit of truth which will have gone forth form the Lord’s presence he (shall bear) witness of me and ye also, because ye have been with me from the beginning. I have spoken unto you about this that ye should not be in doubt.” The Munahhemana (God bless and preserve him!) in Syriac is Muhammad: in Greek he is the paraclete.
Guillaume provide notes on that matter,
“The passage quoted is John 15:23ff. It is interesting to note that the citation comes from the Palestinian Syriac Lectionary and not from the ordinary Bible of the Syriac-speaking Churches. …The most interesting word is that rendered “Comforter” which we find in the Palestinian Lectionary, but all other Syriac versions render “paraclete”, following the Greek. This word was well established in the Hebrew and Aramaic speaking world. The menahhemana in Syriac means the lifegiver and especially one who raises from the dead. Obviously such a meaning is out of place here and what is meant is one who consoles and comforts people for the loss of one dear to them. This is the meaning in the Talmud and Targum. It ought to be pointed out that by the omission of the words “that is written” before “in the law” quite another meaning is given to the prophecy. The natural rendering would be “the word that concerns the Namus must be fulfilled”.
As Guillaume pointed, Muhammad hardly fits the description of one who raises the dead, nor is he a life-giver. When the Syriac Christians applied that title to Jesus, it is perfectly within his authority to give life and raise the dead, as he had demonstrated. What we need to know is, that the Syriac Christians in general use the term ܦ݁ܰܪܰܩܠܺܛܳܐ Paraqlito which means "the Redeemer" or "One who ends the "curse", with an explanation: By the indwelling of the Holy Spirit, our fallen nature has been redeemed from the curse of Adam. In the understanding of Syriac Christianity, the word 'paraqlito' is not like the Greek word Paraclete, which originated from the word παρα ('to the side of') and καλεω ('to summon') which means the one who is called to another's side to aid him, as an advocate in a court of justice (it is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete); but the Aramaic construct PRQL+A is derived from two Aramaic roots: PRQ (‘to end’, ‘to finish’ or ‘to save’) L+A (‘the curse’, cf. Mark 11:21, Matthew 5:44). It was recorded in the Peshitta / Peshitto who became their reference book, while Ibn Ishaq using Palestinian Syriac Lectionary. In the Gospel of Luke says that the angels give glad tidings to the shepherds in the field 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 Paruqa, di tauhi Marya Mashiha ba m’dintah d’Dawid.
for there is born for you today the Redeemer, who is the Lord the Meshicha, in the city of David.
We can see that the Peshitta, used the word Paruqa, as a translation of the word σωτηρ Soter (the Redeemer), a word which became the root of the word 'Paraqlito'.
The apologetic Muslims in the later days, connecting the word 'Paraclete' with the word 'Periklutos', with the accusation that Christians have changed the Gospel. But it should be viewed carefully, even Ibn Ishaq was not linking the Paraclete in the Gospel of John with the word 'Ahmad' in Surat As-Saff verse 6. Ibn Ishaq does not say that the word "Paraclete" is "Periklutos". In fact, he confirmed that the word in Greek is Paraclete. He also used Comforter when translating that word. In order to apply the verse to Muhammad, Ibn Ishaq identifies the Syriac word Munahhemana to Muhammad.
Any effort to impose the Paraclete was Ahmad, it will make the position of the Arab Prophet to be down in rank. Example:
- John 14:16-17 (LITV)
And I will petition the Father, and He will give you another Comforter, that He may remain with you to the age, the Spirit of Truth, whom the world cannot receive because it does not see Him nor know Him. But you know Him, for He abides with you and shall be in you.
- John 14:26
but the Comforter, the Holy Spirit, whom the Father will send in My name, He shall teach you all things and shall remind you of all things that I said to you.
- John 15:26
And when the Comforter comes, whom I will send to you from the Father, the Spirit of Truth who proceeds from the Father, that One will witness concerning Me.
- John 16:14
That One will glorify Me, for He will receive from Mine and will announce to you.
Jesus never spoke about the coming of a man, anyone and from anywhere, as his successor in the future. All these prophetic verses, impede their fulfillment in the human body, except if the promised prophet, is a supernatural being. Don't we know that Prophet Muhammad is truly a man, even he is believed by Muslims as the most perfect man Allah ever created?. Anyway, Is a Muslim does not feel insulted if the great prophet, the Seal of the prophets, heavenly intercessors, only a prophet sent by Jesus (messenger of Jesus) and come in the name of Jesus? How can a Muslim is not offended if the Prophet of Seventh Heaven is just a prophet that would glorify Jesus, because he will preach to the people what he receives from Jesus, the Prophet of Third Heaven?
There is among them a section who distort the Book with their tongues; (as they read) so that you would think it is a part of the Book but it is no part of the Book; and they say “That is from Allah” but it is not from Allah: it is they who tell a lie against Allah, and (well) they know it! (Surah 3 (Al-Imran) verse 78, Yusuf Ali Translation)
One time in the land of Egypt, 'Umar ibn Sa'd ibn Abi Waqqas al-Ash'ari as 'Amir al-Jazirah ordered to Yuhana Abu Sedra II, Patriarch of the Church of Syria, to do the translation the gospel, into Arabic. Along with the translation command, the emir ordered the Patriarch to delete the entire paragraph that contains the teachings of Jesus' divinity (as Kalimatullah, the Word of God) and the paragraph describing the story of the crucifixion of Jesus.
The Patriarch of the refined sentence but firmly demand the Emir replied: "I will not be waived, even one letter, from the Gospel of my Lord, even though the whole arrow of Mr. Emir armies will penetrate my chest." The emir was stunned for a moment to hear the rejection of the Patriarch, and said: "Keep, and write as you know.”
The story above is only one of many examples of the encounter of Christians in the Middle East with Muslims. In the course of the spread of Islam in the Arab region, the Arab Prophet (Muhammad) meets and interacts with the various religious communities in his time. Muhammad interacted with Jews, Christians, Zoroastrians, the Hunafa (who were seen to have rejected Shirk (polytheism) and retained some or all of the tenets of the monotheist religion of Ibrahim (Abraham), which is Islam in its purest form) and of course the Arab pagans.
In the encounter with Jews and Christians, Muhammad knew that the two communities have the Bible for guidance in their daily lives (though very doubtful about the existence of a complete Arabic translation of the Torah or the Gospel, at the time of Muhammad). When viewed more closely, it can be concluded shortly, that in theology, Muhammad received a very large influence of the Jews with some adjustments. Pure monotheistic Jewish teachings received and retained, thus rejected the teachings of the Christian Trinity. Unfortunately rejection of the Trinity doctrine is not based on complete and correct information. This can be seen from Sura 5 (Al-Ma'idah) paragraph 116, “And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden.” (Yusuf Ali Translation) In orthodox Christianity is certain that Mary mother of Jesus is not part of the Trinity, and even the Roman Catholic Church was not, although there is a tendency hyperdulia (excessive veneration) for the figure of Mary but not until towards Mariolatry (the worship of Mary).
One very controversial in the Islamic relations with the People of the Book (People of the Book: Jews and Christian) is the claim of Muhammad that he had been prophesied by the Torah and the Gospel. In the Quran Surah As-Saff verse 6 says,
وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنَّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدَّقًا لَّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشَّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُم بِالْبَيَّنَاتِ قَالُوا هَذَا سِْرٌ مُّبِينٌ
“And remember Jesus, the son of Mary, said: “O Children of Israel! I am the Messenger of Allah (sent) to you confirming the Law (which came) before me, and giving glad Tidings of a Messenger to come after me, whose name shall be Ahmad.” But when he came to them with Clear Signs they said, “This is evident sorcery!” (Yusuf Ali Translation)
The above verse comes from the Medina period, no doubt that the Arab prophet himself understood as news of his arrival. But in the course of "prophetic", the forecast was never again mentioned or contemplated in the Qur'an. The modern Muslim commentators associate this verse with the Paraclete in the Gospel of John, which they converted from Periklutos words (in Arabic called frqlyt without vowels, which can be fariqlyt which means: Ahmed or the Praised One, but we know that unlike the languages in the Semitic family, the Greek New Testament uses the vowels, so that the interpretation by tweaking vowels like that is not justified.) Ibn Ishaq in The Life of Muhammad (Guillaume's translation), stating that the word "comforter" in Syria called Munahhemana, that is Muhammad. Below is part of the quote from “The Life of Muhammad”, pages 103, 104:
Among the things which have reached me about what Jesus the Son of Mary stated in the Gospel which he received from God for the followers of the Gospel, in applying a term to describe the apostle of God, is the following. It is extracted from what John the Apostle set down for them when he wrote the Gospel for them from the Testament of Jesus Son of Mary: ...”But when the Comforter has come whom God will send to you from the Lord’s presence, and the spirit of truth which will have gone forth form the Lord’s presence he (shall bear) witness of me and ye also, because ye have been with me from the beginning. I have spoken unto you about this that ye should not be in doubt.” The Munahhemana (God bless and preserve him!) in Syriac is Muhammad: in Greek he is the paraclete.
Guillaume provide notes on that matter,
“The passage quoted is John 15:23ff. It is interesting to note that the citation comes from the Palestinian Syriac Lectionary and not from the ordinary Bible of the Syriac-speaking Churches. …The most interesting word is that rendered “Comforter” which we find in the Palestinian Lectionary, but all other Syriac versions render “paraclete”, following the Greek. This word was well established in the Hebrew and Aramaic speaking world. The menahhemana in Syriac means the lifegiver and especially one who raises from the dead. Obviously such a meaning is out of place here and what is meant is one who consoles and comforts people for the loss of one dear to them. This is the meaning in the Talmud and Targum. It ought to be pointed out that by the omission of the words “that is written” before “in the law” quite another meaning is given to the prophecy. The natural rendering would be “the word that concerns the Namus must be fulfilled”.
As Guillaume pointed, Muhammad hardly fits the description of one who raises the dead, nor is he a life-giver. When the Syriac Christians applied that title to Jesus, it is perfectly within his authority to give life and raise the dead, as he had demonstrated. What we need to know is, that the Syriac Christians in general use the term ܦ݁ܰܪܰܩܠܺܛܳܐ Paraqlito which means "the Redeemer" or "One who ends the "curse", with an explanation: By the indwelling of the Holy Spirit, our fallen nature has been redeemed from the curse of Adam. In the understanding of Syriac Christianity, the word 'paraqlito' is not like the Greek word Paraclete, which originated from the word παρα ('to the side of') and καλεω ('to summon') which means the one who is called to another's side to aid him, as an advocate in a court of justice (it is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete); but the Aramaic construct PRQL+A is derived from two Aramaic roots: PRQ (‘to end’, ‘to finish’ or ‘to save’) L+A (‘the curse’, cf. Mark 11:21, Matthew 5:44). It was recorded in the Peshitta / Peshitto who became their reference book, while Ibn Ishaq using Palestinian Syriac Lectionary. In the Gospel of Luke says that the angels give glad tidings to the shepherds in the field 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 Paruqa, di tauhi Marya Mashiha ba m’dintah d’Dawid.
for there is born for you today the Redeemer, who is the Lord the Meshicha, in the city of David.
We can see that the Peshitta, used the word Paruqa, as a translation of the word σωτηρ Soter (the Redeemer), a word which became the root of the word 'Paraqlito'.
The apologetic Muslims in the later days, connecting the word 'Paraclete' with the word 'Periklutos', with the accusation that Christians have changed the Gospel. But it should be viewed carefully, even Ibn Ishaq was not linking the Paraclete in the Gospel of John with the word 'Ahmad' in Surat As-Saff verse 6. Ibn Ishaq does not say that the word "Paraclete" is "Periklutos". In fact, he confirmed that the word in Greek is Paraclete. He also used Comforter when translating that word. In order to apply the verse to Muhammad, Ibn Ishaq identifies the Syriac word Munahhemana to Muhammad.
Any effort to impose the Paraclete was Ahmad, it will make the position of the Arab Prophet to be down in rank. Example:
- John 14:16-17 (LITV)
And I will petition the Father, and He will give you another Comforter, that He may remain with you to the age, the Spirit of Truth, whom the world cannot receive because it does not see Him nor know Him. But you know Him, for He abides with you and shall be in you.
- John 14:26
but the Comforter, the Holy Spirit, whom the Father will send in My name, He shall teach you all things and shall remind you of all things that I said to you.
- John 15:26
And when the Comforter comes, whom I will send to you from the Father, the Spirit of Truth who proceeds from the Father, that One will witness concerning Me.
- John 16:14
That One will glorify Me, for He will receive from Mine and will announce to you.
Jesus never spoke about the coming of a man, anyone and from anywhere, as his successor in the future. All these prophetic verses, impede their fulfillment in the human body, except if the promised prophet, is a supernatural being. Don't we know that Prophet Muhammad is truly a man, even he is believed by Muslims as the most perfect man Allah ever created?. Anyway, Is a Muslim does not feel insulted if the great prophet, the Seal of the prophets, heavenly intercessors, only a prophet sent by Jesus (messenger of Jesus) and come in the name of Jesus? How can a Muslim is not offended if the Prophet of Seventh Heaven is just a prophet that would glorify Jesus, because he will preach to the people what he receives from Jesus, the Prophet of Third Heaven?
Tuesday, March 8, 2011
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).
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)
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)
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