(b) "Hallowed be Your name"
For Israel, a name not just a name, call or identification, but states the nature, character or personality who has it (cf. 1 Sam 25:25). So the "sanctifying God's name" means the glory, raise or elevate the identity of God. The prophets are often expressed the desire of God to "sanctify His name" in the midst of the nations (cf. Ezekiel 36:23), especially among the people of Israel (cf. Isa 29:23).
In connection with the will of God, the people of Israel should strive to maintain the "sanctity of the name of God" (cf. Lev 78:21.; 19:12; 21:6), with a holy life according to the commandment of God (cf. Lev 18:1-5; 19:7-2; 20:7.26). In that context, Jesus invites his disciples to "sanctify the name of Allah", ie by doing good deeds in the midst of a crowd, so that by seeing these good deeds, they were finally "glorify the Father in heaven" (cf. Mat 5:15). So the holy name of God first of all with "good works" instead of "speech lip" cf. Isaiah 29: t3: Matthew 15:8; Mark 7:6). Not enough to exclaim: "Holy, holy, holy is the Lord!" (cf. Isaiah 6:3; Rev. 4:8), but by doing good in everyday life (cf. Mt 7:21; 2 Thessalonians 3:13; James 2:1,4).
(c) " Your kingdom come "
According to the belief of Israel, "The Lord is King for ever and ever" (cf. Ps 70:76; 29:10; 146:10). Not only the King of Israel, but the king over all the earth (cf. Ps 47:3.8; Za 1.4:9). Unlike the other kings, the Lord is the "King of Glory" (cf. Ps 24:7-10), aka "King of Kings" (cf. Dan B: 25), which is to be worshiped by all people of all nations, including the king (Za cf. 14:16). So ask that "God's kingdom come" means to ask that God may soon be king over all the earth, so that everyone bow down and worship him as King of the universe with decorated with holiness of life (cf. 1 Chr 1.6:29-31; Psalm 96:8-10) . If God is to reign on the earth, enmity and war will no longer exist (cf. Isaiah 9:4; 11:6-8). The whole earth will be filled with everlasting peace and no end (cf. Isaiah 9:6 a). As the "Prince of Peace" (cf. Isaiah 9:5), God will rule with justice, truth, honesty and faithfulness (cf. Isaiah 9:6 b; 11. :4-5), so that "no one shall not hurt or applicable rotten", because "the whole earth is full of the knowledge of God" (cf. Isaiah 11:9). With the coming of Jesus to reveal God in this world (cf. Jn 1:18), indeed "the kingdom of heaven (God) is at hand" (cf. Mt 4:17; Mark 1:15). Isaiah's prophecy about the year of the Lord (cf. Isaiah 61.: 1.-2) has begun to be fulfilled (cf. Lk 4:17-21). For in Jesus, began to rise truth, peace and joy by the Holy Spirit (cf. Rom 14:17).
To be continued ...
Wednesday, March 21, 2012
Monday, March 19, 2012
LORD’S PRAYER MATTHEW GOSPEL VERSION (1)
Lord’s Prayer version of the Gospel of Matthew, there is the Matthew 6:5-15, where Jesus teaches how to disciples should pray. In teaching, Jesus advises two important points regarding with prayer. First, he advises his disciples, that they "do not pray like the hypocrites," which love to show off his prayer in front of the crowd (cf. v. 5). To avoid hypocrisy, let the disciples to pray in secret, which is much from the crowd (cf. v. 6). Second, Jesus counseled His disciples, so that in prayer, they "do not long-winded as the habits of people who do not know God"(cf. v. 7). Rather than beat around the bush, far better they instantly convey what they need: for before they ask for, really God knows (cf. v. 8). After Jesus suggests two important things are, He then taught the Lord’s Prayer in the following:
'Our Father who is in heaven, Hallowed be Your name.
'Your kingdom come. Your will be done, On earth as it is in heaven.
'Give us this day our daily bread.
'And forgive us our debts, as we also have forgiven our debtors.
'And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.]' (New American Standard Bible (NASB) Version)
(a) "Our Father who is in heaven"
In teaching his disciples, Jesus were often refer to God as "Father which is in heaven "(cf. Mt 5:16,45,48; 6:14,26,32, 7:11.; 18:14) or "My Father in heaven" (cf. Mt 7:21; 10:32,33; 12:50; 18:10,19,35), for "Father" of the disciples and "Father" is the same Jesus (cf. Jn 20:17). They should not call anyone "father of the earth
this ", because they only have one" Father ", ie "He who is in heaven" (cf. Mt 23:9). with refer to God as "Father", the human relationship with God has been increased from the relation between the "creation" and "Creator" to be a relation between the "child" and "Father" cf. Mk 14:36; Rom 8:15; Gal 4:5). Another of the relation "creation" and "Creator" is very tenuous (cf. Isa 55:9), the relation "child" and "Father" is very intimate, so they know each other well with each other
(cf. Mt 11:27). The students get to know "the Father" well, because Jesus had been introduced to them (cf. Jn 1:18; 14:6-11). As friends of Jesus (cf. Jn 15: 15), students has been fused with Jesus (cf. Jn 6:56; 17:23), so that with Him they shall cry: "Abba, Father!"(cf. Rom 8:15; Gal 4:6). So, by exclaiming: "Our Father who art in heaven" (cf. Mt 6:9), the students build close relationships with God, so that they can pray with ease, without fear for submit their requests to God. To foster the spirit of togetherness among students, specifically used the word "we" instead of the word "I". For God is not Father to one person or group of persons only, but the Father for all people (cf. Matthew 5:45).
To be continued ...
'Our Father who is in heaven, Hallowed be Your name.
'Your kingdom come. Your will be done, On earth as it is in heaven.
'Give us this day our daily bread.
'And forgive us our debts, as we also have forgiven our debtors.
'And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.]' (New American Standard Bible (NASB) Version)
(a) "Our Father who is in heaven"
In teaching his disciples, Jesus were often refer to God as "Father which is in heaven "(cf. Mt 5:16,45,48; 6:14,26,32, 7:11.; 18:14) or "My Father in heaven" (cf. Mt 7:21; 10:32,33; 12:50; 18:10,19,35), for "Father" of the disciples and "Father" is the same Jesus (cf. Jn 20:17). They should not call anyone "father of the earth
this ", because they only have one" Father ", ie "He who is in heaven" (cf. Mt 23:9). with refer to God as "Father", the human relationship with God has been increased from the relation between the "creation" and "Creator" to be a relation between the "child" and "Father" cf. Mk 14:36; Rom 8:15; Gal 4:5). Another of the relation "creation" and "Creator" is very tenuous (cf. Isa 55:9), the relation "child" and "Father" is very intimate, so they know each other well with each other
(cf. Mt 11:27). The students get to know "the Father" well, because Jesus had been introduced to them (cf. Jn 1:18; 14:6-11). As friends of Jesus (cf. Jn 15: 15), students has been fused with Jesus (cf. Jn 6:56; 17:23), so that with Him they shall cry: "Abba, Father!"(cf. Rom 8:15; Gal 4:6). So, by exclaiming: "Our Father who art in heaven" (cf. Mt 6:9), the students build close relationships with God, so that they can pray with ease, without fear for submit their requests to God. To foster the spirit of togetherness among students, specifically used the word "we" instead of the word "I". For God is not Father to one person or group of persons only, but the Father for all people (cf. Matthew 5:45).
To be continued ...
Friday, January 6, 2012
Explore the meaning of the Lord's Prayer
Lord's Prayer, the most popular prayer among Christians, with every denomination (Catholic, Protestant, Pentecostal, Orthodox, Anglican, and so on). For most Christians, the prayer "Our Father" has become rote, so it can easily be pronounced without reading. How popular and important LORD'S PRAYER, then in 1875 in Jerusalem (where Jesus taught the "Lord's Prayer" and prophesied the destruction of Jerusalem), built a church with the name "Pater Noster", which all the walls are adorned with the Lord's Prayer in various languages of the world. In the Church "Pater Noster" is, the pilgrims seemed to hear again the Lord Jesus taught the "Lord's Prayer".
In the Bible, there are two versions of "The Lord's Prayer", the version of Matthew's Gospel (cf. Mt 6:9-13) and the Gospel of Luke (cf. Lk 11:2-4). The Lord's Prayer Matthew version slightly longer than the Lord's Prayer Luke's version.
Next: Description privilege of the Lord's Prayer from the two existing versions. Starting from Matthew.
In the Bible, there are two versions of "The Lord's Prayer", the version of Matthew's Gospel (cf. Mt 6:9-13) and the Gospel of Luke (cf. Lk 11:2-4). The Lord's Prayer Matthew version slightly longer than the Lord's Prayer Luke's version.
Next: Description privilege of the Lord's Prayer from the two existing versions. Starting from Matthew.
Thursday, October 27, 2011
Jesus, the Light of the Nations
In light of expectation of the coming Messiah (a Greek / Latin: Messiah, Savior), the Lord will send his Messiah as the "light of nations". The term "nations" in Hebrew refers to nations other than Israel.
Therefore the word of Jesus Christ that anyone who follows him "do not walk in darkness, but will earn the Light of Life)", are carefully fulfilled the prophecy of the prophet Isaiah 8: 23-9:1 that in the original reads: "... derek hayyam, 'aver hayyarden Gelil haggoyim. Ha' am haholekim behoshek ra'u 'or gadol, yosyevi be arets tsalmavet' or negah aleikhem"(... road to the sea, the region across the Jordan, Galilee: the territory of other nations. The nation who walk in darkness, have seen a great light, those who dwell in the land of thick darkness, the light has shone upon it).
So, 'Isa al-Masih is the Light of the world, that enlightens every person who walked in darkness so that they acquire the Light of Life. And since the coming of the Messiah, the walls of Jewish exclusivism, destroyed. Jesus is not only sent to the Children of Israel, but He became the Saviour of the World. Like a light that never restrict His light, shining in the courtyard of the kings or in the gutter trash.
Nations once considered low, a people who regarded the religious laity, all visited by His light brightly lit. Knows no distinction, no discrimination.
In Jewish terminology, the term "ha'am haholekim beheshek" (the nations who walked in darkness) and "arets tsalmavet" (domestic gloom or literally: "the country is overshadowed by the death"), meaning roughly close to the Arabic term "jahiliah" (ignorance). While the term 'goyim' (Gentiles, "non-Jewish") also contains the meaning of "heathen nations" who do not know God, who is worshiped by the people of Israel. So, its connotation is very humbling. Not only the religions of non-Jews, but also other nations.
Expectation of the Jews themselves, also called the Messiah who would come as "Light of the Gentiles"('or hagoyim). Jesus was more explicit expression again: Ani 'or ha' olam (I am the Light of the World). The interpretation of Jewish rabbis, 'or (light) is always associated with a conversation about the coming Messiah. For example, in Isaiah 49:6 God said to the Messiah, called the Servant of Yahweh ('Ebed Yahweh): "I will also give thee for a light of the nations, that My salvation may be unto the end of the earth." (Compare also: Isaiah 60:1 and Daniel 2:22).
It should be noted, statements of Jesus as the Light of the World is also fulfilled the prophecy of the prophet Zechariah (Zech. 14:16-20) that His glory will be revealed in Jerusalem at the Feast of Tabernacles. Interpretations of pre-Christian Jews, especially those written in the Targums, also connects this verse with the glory of the coming Messiah.
Therefore the word of Jesus Christ that anyone who follows him "do not walk in darkness, but will earn the Light of Life)", are carefully fulfilled the prophecy of the prophet Isaiah 8: 23-9:1 that in the original reads: "... derek hayyam, 'aver hayyarden Gelil haggoyim. Ha' am haholekim behoshek ra'u 'or gadol, yosyevi be arets tsalmavet' or negah aleikhem"(... road to the sea, the region across the Jordan, Galilee: the territory of other nations. The nation who walk in darkness, have seen a great light, those who dwell in the land of thick darkness, the light has shone upon it).
So, 'Isa al-Masih is the Light of the world, that enlightens every person who walked in darkness so that they acquire the Light of Life. And since the coming of the Messiah, the walls of Jewish exclusivism, destroyed. Jesus is not only sent to the Children of Israel, but He became the Saviour of the World. Like a light that never restrict His light, shining in the courtyard of the kings or in the gutter trash.
Nations once considered low, a people who regarded the religious laity, all visited by His light brightly lit. Knows no distinction, no discrimination.
In Jewish terminology, the term "ha'am haholekim beheshek" (the nations who walked in darkness) and "arets tsalmavet" (domestic gloom or literally: "the country is overshadowed by the death"), meaning roughly close to the Arabic term "jahiliah" (ignorance). While the term 'goyim' (Gentiles, "non-Jewish") also contains the meaning of "heathen nations" who do not know God, who is worshiped by the people of Israel. So, its connotation is very humbling. Not only the religions of non-Jews, but also other nations.
Expectation of the Jews themselves, also called the Messiah who would come as "Light of the Gentiles"('or hagoyim). Jesus was more explicit expression again: Ani 'or ha' olam (I am the Light of the World). The interpretation of Jewish rabbis, 'or (light) is always associated with a conversation about the coming Messiah. For example, in Isaiah 49:6 God said to the Messiah, called the Servant of Yahweh ('Ebed Yahweh): "I will also give thee for a light of the nations, that My salvation may be unto the end of the earth." (Compare also: Isaiah 60:1 and Daniel 2:22).
It should be noted, statements of Jesus as the Light of the World is also fulfilled the prophecy of the prophet Zechariah (Zech. 14:16-20) that His glory will be revealed in Jerusalem at the Feast of Tabernacles. Interpretations of pre-Christian Jews, especially those written in the Targums, also connects this verse with the glory of the coming Messiah.
Thursday, October 13, 2011
Minorities in the era of democracy.
As was predicted earlier, the emergence of democratization in the Middle East region is difficult dammed or discontinued. In turn, one after the other Arab countries affected by outbreaks of Arab Spring. With the exception of the Libyan, another part of the fall of Arab rulers is the insistence of his own people with little indirect intervention of Western countries. Zine El Abidin Ben Ali, Hosni Mubarak, could not maintain his power. Ali Abdullah Saleh and Bashar Assad is facing severe pressure from the opposition who want them back. Moamar Khaddafi, was not overthrown by his own people but by the Western leaders who thirst of Libyan oil.
And also been predicted earlier, the process of democratization occurring in countries with Muslim majority also have a direct impact on the survival of the adherents of minority religions. What we see in Egypt today, where the Coptic people are fighting for their rights as fellow citizens of Egypt. Sectarian and religious conflicts like this are happening everywhere, because the decline of the powerful Arab rulers. The absence of a strong ruler who directly impact the loss of protection to minorities.
Of the countries that have a Muslim majority, Indonesia is a country that is relatively more free in expressing an opinion and religious expression. But the country also suffered a setback in terms of religious tolerance after the fall of the Suharto regime in 1998. Banning the establishment of houses of worship of minorities seems to be a common thing happening in western Indonesia. As was the case today is busy talking on the GKI Yasmin Bogor, West Java. Church building is sealed by the local government, arguing there was no building permit. Though Indonesia's Supreme Court has ruled that local governments have no right to seal the building of the church because the church GKI Yasmin already have an official building permits. Things like this continue to take place in many places in western Indonesia. So what is happening in Egypt against the Copts are the same thing that has been perceived first by the minorities in Indonesia.
May the Coptic people, can get their rights as full citizens of Egypt, not as second-class citizens. Greetings and prayers are always for the people of Copts, who have been able to survive in the faith for centuries in oppression.
And also been predicted earlier, the process of democratization occurring in countries with Muslim majority also have a direct impact on the survival of the adherents of minority religions. What we see in Egypt today, where the Coptic people are fighting for their rights as fellow citizens of Egypt. Sectarian and religious conflicts like this are happening everywhere, because the decline of the powerful Arab rulers. The absence of a strong ruler who directly impact the loss of protection to minorities.
Of the countries that have a Muslim majority, Indonesia is a country that is relatively more free in expressing an opinion and religious expression. But the country also suffered a setback in terms of religious tolerance after the fall of the Suharto regime in 1998. Banning the establishment of houses of worship of minorities seems to be a common thing happening in western Indonesia. As was the case today is busy talking on the GKI Yasmin Bogor, West Java. Church building is sealed by the local government, arguing there was no building permit. Though Indonesia's Supreme Court has ruled that local governments have no right to seal the building of the church because the church GKI Yasmin already have an official building permits. Things like this continue to take place in many places in western Indonesia. So what is happening in Egypt against the Copts are the same thing that has been perceived first by the minorities in Indonesia.
May the Coptic people, can get their rights as full citizens of Egypt, not as second-class citizens. Greetings and prayers are always for the people of Copts, who have been able to survive in the faith for centuries in oppression.
Friday, September 16, 2011
Dokein (2)
The theory of the substitution of 'Isa with others (Simon of Cyrene, Judas Iscariot), does not satisfy some interpreters of Islam, because not in accordance with the principles of God's justice. In addition, if grammatically traced, it’s also not suitable.
The reason given is that if a person's place of Jesus, should use the third singular pronoun self. Lakin shubiha lahu (but disguised for him) not Lakin shubiha lahum (but disguised for them). Another reason is the verse does not explain who his successor. There is no evidence from the Qur'an and the Hadith which says that people named Yahudza (Judas Iscariot) as a person whose face has been altered so that later replaced Jesus Christ on the cross. Only a book called the Gospel of Barnabas, a fictional tale of Muslims, in medieval times, which clearly write the name Yahudza as a person who was likened to Jesus. This book by some Muslims who are not educated regarded as the only true gospel that still exist, although this book contains a lot of things that do not fit well with the verses of the Koran, such as taking the title Christ for Jesus and pinned on Mohammed . Whereas the Arab prophet was never claimed that title and is very respectful of that title for Jesus, because in Islam, al-Masih's degree does not mean the same as the Messiah in Jewish theology.
Ishaq ibn Bishr in Tafsir Ibn Kathir, express opinions that are very close to the Christian view: "God made him die for three days, then turned back and was appointed to his side."
When viewed Qs an-Nisa 157, "... but they killed him not, nor crucified him, ..." then what is said in the verse there is conformity with the Gospel facts, namely that the Jews did not kill Jesus or crucify him. This is because the data concerning the gospel of Jesus' crucifixion, with clearly stated even though the Jews who demanded the punishment of Jesus, but who carry out the execution of Jesus was still a Roman soldier.
The reason given is that if a person's place of Jesus, should use the third singular pronoun self. Lakin shubiha lahu (but disguised for him) not Lakin shubiha lahum (but disguised for them). Another reason is the verse does not explain who his successor. There is no evidence from the Qur'an and the Hadith which says that people named Yahudza (Judas Iscariot) as a person whose face has been altered so that later replaced Jesus Christ on the cross. Only a book called the Gospel of Barnabas, a fictional tale of Muslims, in medieval times, which clearly write the name Yahudza as a person who was likened to Jesus. This book by some Muslims who are not educated regarded as the only true gospel that still exist, although this book contains a lot of things that do not fit well with the verses of the Koran, such as taking the title Christ for Jesus and pinned on Mohammed . Whereas the Arab prophet was never claimed that title and is very respectful of that title for Jesus, because in Islam, al-Masih's degree does not mean the same as the Messiah in Jewish theology.
Ishaq ibn Bishr in Tafsir Ibn Kathir, express opinions that are very close to the Christian view: "God made him die for three days, then turned back and was appointed to his side."
When viewed Qs an-Nisa 157, "... but they killed him not, nor crucified him, ..." then what is said in the verse there is conformity with the Gospel facts, namely that the Jews did not kill Jesus or crucify him. This is because the data concerning the gospel of Jesus' crucifixion, with clearly stated even though the Jews who demanded the punishment of Jesus, but who carry out the execution of Jesus was still a Roman soldier.
Sunday, September 4, 2011
Dokein (apparently)
In the early days of Christianity, there are groups of gnostic sects, who do not believe in the crucifixion of Christ. The reason they put it is not based on historical fact but based on sectarian ideas of their own. According to them, the body is bad, it's just a good spirit. If Christ is the logos, then he may not really be human, because it is impossible Logos that is the spirit, in contact with physical objects. So when Jesus seems to be crucified, then it just seems to be, not really crucified. The truth, Jesus actually laugh at the people who crucified him. Therefore, the teachings of this sectarian cult called "docetism" (from the word δοκέω dokeō, "to seem").
At the time later, Islam emerged, with the doctrine that rejected the crucifixion of Isa al-Masih. This doctrine is based on Surah 4 (An-Nisa) verse 157, "And Because Of Their saying (in Boast)," We killed Messiah 'Isa (Jesus), son of Maryam (Mary), the Messenger of Allah, "-but They killed him not, nor crucified him, but the resemblance of 'Isa was put over another man (and They killed That man), ... ". Most Muslims interpret this verse by saying that Jesus was not crucified, but replaced with others who likened such as 'Jesus by God, while' God raised Jesus to heaven itself. Opinions like these are teachings which are believed by most Muslims even though there are Muslim leaders who disagree with the doctrine of rejection of the crucifixion 'Isa.
Some Muslim thinkers argue that Jesus was crucified, but only just fainted, and when sober fled to Qumran, living with his mother (Mary) with the Essene sect and died in that place. Ahmadiyya scholars also said the same thing, that Jesus was crucified and collapsed, but after realized he fled to Kashmir, India, where the grave of 'Isa is still there today. It seems Muslim thinkers, and Ahmadiyyah scholars, acknowledging the crucifixion of Isa based verses in the Qur'an: “And Salam (peace) be upon me the day I was born, and the day I die, … (Qs Maryam 33), “And (remember) when Allah said: “O ‘Isa (Jesus) I will take you …(”Ya ‘Isa innee mutawaffeeka”)” (Qs Ali Imran 55), “… but when You took me up, You are the Watcher over them, …” (Qs al-Maidah 117). If viewed literally the verses indicate that Jesus would die, so they can receive the death 'of Jesus by crucifixion as recorded in the Gospels and the Jewish and Roman history. While scholars who do not believe typically use Surah an-Nisa 157 above, "... but They killed him not, nor crucified him, ...". This group recognizes that 'Isa raised to heaven, on the basis of the verses: “But Allah raised him [‘Isa (Jesus)] up (with his body and soul) unto Himself, …” (Qs an-Nisa 158), “And (remember) when Allah said: “O ‘Isa (Jesus) I will take you and raise you to Myself …” (Qs Ali Imran 55). But Qs Maryam verse 33, it embraces both, stating after 'Isa died and then resurrected back to life, “And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!”
At the time later, Islam emerged, with the doctrine that rejected the crucifixion of Isa al-Masih. This doctrine is based on Surah 4 (An-Nisa) verse 157, "And Because Of Their saying (in Boast)," We killed Messiah 'Isa (Jesus), son of Maryam (Mary), the Messenger of Allah, "-but They killed him not, nor crucified him, but the resemblance of 'Isa was put over another man (and They killed That man), ... ". Most Muslims interpret this verse by saying that Jesus was not crucified, but replaced with others who likened such as 'Jesus by God, while' God raised Jesus to heaven itself. Opinions like these are teachings which are believed by most Muslims even though there are Muslim leaders who disagree with the doctrine of rejection of the crucifixion 'Isa.
Some Muslim thinkers argue that Jesus was crucified, but only just fainted, and when sober fled to Qumran, living with his mother (Mary) with the Essene sect and died in that place. Ahmadiyya scholars also said the same thing, that Jesus was crucified and collapsed, but after realized he fled to Kashmir, India, where the grave of 'Isa is still there today. It seems Muslim thinkers, and Ahmadiyyah scholars, acknowledging the crucifixion of Isa based verses in the Qur'an: “And Salam (peace) be upon me the day I was born, and the day I die, … (Qs Maryam 33), “And (remember) when Allah said: “O ‘Isa (Jesus) I will take you …(”Ya ‘Isa innee mutawaffeeka”)” (Qs Ali Imran 55), “… but when You took me up, You are the Watcher over them, …” (Qs al-Maidah 117). If viewed literally the verses indicate that Jesus would die, so they can receive the death 'of Jesus by crucifixion as recorded in the Gospels and the Jewish and Roman history. While scholars who do not believe typically use Surah an-Nisa 157 above, "... but They killed him not, nor crucified him, ...". This group recognizes that 'Isa raised to heaven, on the basis of the verses: “But Allah raised him [‘Isa (Jesus)] up (with his body and soul) unto Himself, …” (Qs an-Nisa 158), “And (remember) when Allah said: “O ‘Isa (Jesus) I will take you and raise you to Myself …” (Qs Ali Imran 55). But Qs Maryam verse 33, it embraces both, stating after 'Isa died and then resurrected back to life, “And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!”
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