In previous discussions, we mentioned about the hadith: "awwalu makhluqa llahu nuriy, wa fi riwayati ruhiy" which means: the beginning of creation God is my light, or in another narration: my spirit.
Understand the concept of Logos in Sufism, known as the Nur Muhammad, although they are pre-existence, but Nur Muhammad remains as the creation (mere creature). Christians, generally rejected the concept that the Logos or Word of God is a creation.
God said "Kun" (Be), then there was Nur Muhammad and from this, everything was then made. This is contained in the Hadith: Lau laka maa khalaqal kun (If not you O Muhammad, would not I make all that exists). Islamic Mysticism views like this, have closer similarities with the teachings of Christology of Arius (Arianism), who taught that Jesus was the first major creatures created by God. Jesus Christ is a creature of an intermediary (an intermediary being, Greece: demiurgos) between God and man.
Arius's views heavily influenced by the philosophy of Neo-Platonism developed by Plotinus and Ammonius Sakkas. Here can be seen that between the Christology of Arius and Nur Muhammad understood equally emphasized that despite everything that happens is caused by the word "kun" (Be), but everything happened from atsar (former) Light of Muhammad, in which Arianism appeared as a co-creator.
Such principles differ with the Logos in the Christian faith that draw clear boundaries between al-Khaliq الخالق (Creator) with "Makhluq" or the creature (creation). Because the creation took place solely from the word "kun", without any assistance and facilities outside the Creator. It also includes Logos, if it is assumed that the Logos is something separate from the Essence of God (the Creator), or the Logos is seen as a mere creature.
Because God is Almighty and the Almighty Creator, Allah does not need help from anyone or in any form. Logos (or in the perspective of Christian Arabs: al-‘Aqal al-Ilahi, Divine Intellect), always in the Essence of God is "'azali" or without beginning (al-‘Aqal al-Ilahi al-kainu fi adz-Dzat Ilahi mundzu ‘azali). It is a strange thing to say God created all things through His Word, but the word of God (Logos) itself is also a mere creation. So, with another word which God created the word itself?
If the Islamic states that the Koran as Kalam Allah (the Word of God) is ghair al-Makhluq (not creation), as a comparison then Kalimatullah or the Divine Logos is al-Mauludu ghair al-Makhluq (born not created).
Friday, August 20, 2010
Kalimatullah, Logos according to Islam.
In Islam, Jesus Christ or 'Isa al-Masih was called with the title Kalimah (the word of God) found in sura-sura, among others:
Surah 3:39 The angels called him when he was praying in the sanctuary: "GOD gives you good news of John; a believer in the word of GOD, honorable, moral, and a righteous prophet."
Surah 3:59 The example of Jesus, as far as GOD is concerned, is the same as that of Adam; He created him from dust, then said to him, "Be," and he was.
Who talked about the "creation" and the birth of Jesus. That Jesus was born because of the will and the word of God is mentioned again in Surah 4:171. Ibn Ishaq from the 8th century AD, in his famous (through the compilation of Ibn Hisham), ie Sirah an-Nabawiyyah (The Life of Prophet Mohammed), said that those Muslims who seek asylum in Abyssinia (Ethiopia) has notified the Christian authorities there that they believe Jesus is God's messenger, spirit and word of God, which is inserted into the Mary, the blessed virgin. King Negus, the Christian ruler of Abyssinia, agree with these Muslim people.
In the Arab Christian community known term 'wa Kalimatuhu al-mutajjasad' (and His Word which became man) as a more precise term than the Latin term Cur Deus Homo(meaning: "Why did God become man?") derived from a father of the Western Church, ie St. Anselmus. That is because in the Christian Arabs literature, the term: Allah (more specifically than the equivalent terms: Elohim, Theos, Deus, God) is more pointed to the Father.
The parallel of the Kalimatullah, in the Christian Arab community, can be compared with the Kalam Allah (the Koran). In Islam, as affirmed in the Qur'an, God has "nazzala 'alaikal kitaba bi al-Haqq" (Surah Ali Imran / 3:2, "down to thee, O Muhammad, the book of the Koran with truth") . Whereas in Christianity, the Word of God has "nazzala minas sama’i wa tajjasad bi Ruhil Quddusi wa min Maryama al-adzra’i wa ta’anas" (down from heaven, incarnated by the power of the Holy Spirit, and become a man of the Virgin Mary).
In general, Muslims do not understand Kalimatullah as Christians understand Logos. Especially if it is associated with the Christian understanding in John 1:1,14. Logos in the Christian faith is certainly not the creation or demiurgos as "intermediary beings" who is not God nor man. While Kalimatullah in Islam, some modern scholars argue that 'Isa (Jesus) called Kalimatullah because he is created because the sentence of God: "Kun" (Be) fa yakuun (hence he was) a reference to Surah 3:59 and 19:35. whereas several other commentators argue that Jesus as the 'word' means it is a form of "prophetic", or he came "to bring a word" although this opinion clearly inadequate.
For subsequent discussion, we will discuss how the idea of the Logos as the beginning of creation God in Tasawuf Islam (Islamic mysticism), which is known as Nur Muhammad (Light of Muhammad). As mentioned in a Hadith: awwalu makhluqa llahu nuriy, wa fi riwayati ruhiy (the beginning of creation God is my light, or in another narration of my spirit).
Surah 3:39 The angels called him when he was praying in the sanctuary: "GOD gives you good news of John; a believer in the word of GOD, honorable, moral, and a righteous prophet."
Surah 3:59 The example of Jesus, as far as GOD is concerned, is the same as that of Adam; He created him from dust, then said to him, "Be," and he was.
Who talked about the "creation" and the birth of Jesus. That Jesus was born because of the will and the word of God is mentioned again in Surah 4:171. Ibn Ishaq from the 8th century AD, in his famous (through the compilation of Ibn Hisham), ie Sirah an-Nabawiyyah (The Life of Prophet Mohammed), said that those Muslims who seek asylum in Abyssinia (Ethiopia) has notified the Christian authorities there that they believe Jesus is God's messenger, spirit and word of God, which is inserted into the Mary, the blessed virgin. King Negus, the Christian ruler of Abyssinia, agree with these Muslim people.
In the Arab Christian community known term 'wa Kalimatuhu al-mutajjasad' (and His Word which became man) as a more precise term than the Latin term Cur Deus Homo(meaning: "Why did God become man?") derived from a father of the Western Church, ie St. Anselmus. That is because in the Christian Arabs literature, the term: Allah (more specifically than the equivalent terms: Elohim, Theos, Deus, God) is more pointed to the Father.
The parallel of the Kalimatullah, in the Christian Arab community, can be compared with the Kalam Allah (the Koran). In Islam, as affirmed in the Qur'an, God has "nazzala 'alaikal kitaba bi al-Haqq" (Surah Ali Imran / 3:2, "down to thee, O Muhammad, the book of the Koran with truth") . Whereas in Christianity, the Word of God has "nazzala minas sama’i wa tajjasad bi Ruhil Quddusi wa min Maryama al-adzra’i wa ta’anas" (down from heaven, incarnated by the power of the Holy Spirit, and become a man of the Virgin Mary).
In general, Muslims do not understand Kalimatullah as Christians understand Logos. Especially if it is associated with the Christian understanding in John 1:1,14. Logos in the Christian faith is certainly not the creation or demiurgos as "intermediary beings" who is not God nor man. While Kalimatullah in Islam, some modern scholars argue that 'Isa (Jesus) called Kalimatullah because he is created because the sentence of God: "Kun" (Be) fa yakuun (hence he was) a reference to Surah 3:59 and 19:35. whereas several other commentators argue that Jesus as the 'word' means it is a form of "prophetic", or he came "to bring a word" although this opinion clearly inadequate.
For subsequent discussion, we will discuss how the idea of the Logos as the beginning of creation God in Tasawuf Islam (Islamic mysticism), which is known as Nur Muhammad (Light of Muhammad). As mentioned in a Hadith: awwalu makhluqa llahu nuriy, wa fi riwayati ruhiy (the beginning of creation God is my light, or in another narration of my spirit).
Al-Masih, Islamic term of Messiah
Jesus of Nazareth, who in the Islamic context, commonly called 'Isa al-Masih (Jesus Christ), almost always use this title for the entire period of His life, from birth until his ascension to heaven.
Titles for Jesus, the Messiah, called the 11 (eleven) times in the Koran, all contained in sura-sura sent down (revealed) in the city of Medina al-Munawwarah (called: Surah Madaniyyah), that reveals about Jesus with nature of the harder, more aggressive and more polemical, as compared with Sura-sura (letters) which is derived in the city of Mecca (Surah Makkiyyah).
In the Koran, the words "Masih" is nothing equivalent to this word, and there is no etymological information about this word. Of the 11 mention in the Koran, Nine verses directly connected with the "son of Mary", which attracts contained in Surah 9:30, that the term "al-Masih" were connected with the title "son of God", but within the framework of the rejection of people's opinions Christians that 'Isa al-Masih (Jesus Christ) was the son of God, then in verse-31 affirmed that the Messiah is the son of Mary. In the Koran, as al-Masih was not associated with the figure and the Messiah's mission as understood by Jews and Christians.
In the view of some Muslim commentators, the term "Masih" is associated with the ascetic life story of Jesus who always move around the place (a lot of stories circulating among the adherents of the Sufi). The term "Masih" is interpreted as a "wandering".
There is one interesting conversation that took place between Theodor Abu al-Qurra(dc 830), a leading Chalcedonian theologian with an anonymous Muslim scholar in the presence of the Caliph al-Ma'mun (let's say he was a Hashemite).
Abu Qurra: Tell me about the Messiah, is he created of something or not?
Hashemite: He is the Word of God and his Spirit.
Abu Qurra: The Word of God and his Spirit, are they delimited and described?
Hashemite: No.
Abu Qurra: Are they comprehensible?
Hashemite: No.
Abu Qurra: So tell me, is the Word of God Creator or create?
The Hashemite was troubled at once and became quiet. He could not say anything except “Creator”. The Caliph was astounded.
Al-Masih, as Kalimatullah (Word of God) and Rohullah (Spirit of God), are the titles of the exalted Jesus, in reference to Him as well as things that did not mean anything and was not significant for a Muslim. For a Muslim, the title Rasulullah "The Messenger" (Apostle of God) to Muhammad has a higher meaning and greater than the titles of Jesus, even a title for Jesus Rasullullah "Messenger of Allah" (Surah an-Nisa 171) also can not compare with the title "Rasulullah" for the Arab Prophet although the Qur'an itself acknowledges that the position of all the Prophet (Nabi) and the Messenger (Rasul, Apostle) is the same.
Titles for Jesus, the Messiah, called the 11 (eleven) times in the Koran, all contained in sura-sura sent down (revealed) in the city of Medina al-Munawwarah (called: Surah Madaniyyah), that reveals about Jesus with nature of the harder, more aggressive and more polemical, as compared with Sura-sura (letters) which is derived in the city of Mecca (Surah Makkiyyah).
In the Koran, the words "Masih" is nothing equivalent to this word, and there is no etymological information about this word. Of the 11 mention in the Koran, Nine verses directly connected with the "son of Mary", which attracts contained in Surah 9:30, that the term "al-Masih" were connected with the title "son of God", but within the framework of the rejection of people's opinions Christians that 'Isa al-Masih (Jesus Christ) was the son of God, then in verse-31 affirmed that the Messiah is the son of Mary. In the Koran, as al-Masih was not associated with the figure and the Messiah's mission as understood by Jews and Christians.
In the view of some Muslim commentators, the term "Masih" is associated with the ascetic life story of Jesus who always move around the place (a lot of stories circulating among the adherents of the Sufi). The term "Masih" is interpreted as a "wandering".
There is one interesting conversation that took place between Theodor Abu al-Qurra(dc 830), a leading Chalcedonian theologian with an anonymous Muslim scholar in the presence of the Caliph al-Ma'mun (let's say he was a Hashemite).
Abu Qurra: Tell me about the Messiah, is he created of something or not?
Hashemite: He is the Word of God and his Spirit.
Abu Qurra: The Word of God and his Spirit, are they delimited and described?
Hashemite: No.
Abu Qurra: Are they comprehensible?
Hashemite: No.
Abu Qurra: So tell me, is the Word of God Creator or create?
The Hashemite was troubled at once and became quiet. He could not say anything except “Creator”. The Caliph was astounded.
Al-Masih, as Kalimatullah (Word of God) and Rohullah (Spirit of God), are the titles of the exalted Jesus, in reference to Him as well as things that did not mean anything and was not significant for a Muslim. For a Muslim, the title Rasulullah "The Messenger" (Apostle of God) to Muhammad has a higher meaning and greater than the titles of Jesus, even a title for Jesus Rasullullah "Messenger of Allah" (Surah an-Nisa 171) also can not compare with the title "Rasulullah" for the Arab Prophet although the Qur'an itself acknowledges that the position of all the Prophet (Nabi) and the Messenger (Rasul, Apostle) is the same.
Friday, June 25, 2010
ברך B’RAKAH : Blessing of the Bread and Wine, Jesus' version.
In the Jewish Passover liturgy (called the Haggadah) that is still celebrated until today, after preparation and the opening worship and then continued with the singing of Psalm 113 and 114, the leader of worship and then say b'rakah of unleavened bread (matsah) with a prayer:
ברוך אתה יהוה אלהינו מלך העולם המוצא לחם מן הארץ
Baruk attah Adonay ,Eloheinu, Melek haolam, ha motsia Lekhem min haarets.
Blessed art Thou, O God, our Lord, who has given this bread from the earth.
Second bread slices and then distributed to people who attended, and afterwards pronounced b'rakah for wine:
ברוך אתה יהוה אלהינו מלך העולם בורא פרי הגף
Baruk attah Adonay, Eloheinu, Melek haolam, Bore p’rey haggaphen.
Blessed be our God, the King of the universe, the Creator of the fruit it of the vine!
The cup of wine is poured and then distributed to those present, then the leader prayed again. After it was all finished, then they sang together Hallel (psalms Haleluyah) as a cover banquet. The most frequently sung psalms is Psalm 115, 116, 117 and 136.
In the Supper, which Jesus did with His disciples, there are still elements b'rakah over the bread and wine, also closed with Hallel. Are difficult to ascertain is how the sound b'rakah first cup of wine which is spoken by Jesus at the Supper.
Perhaps, He slipped in the Jewish Passover liturgy, about the suffering that will be experienced, or interpreted by his own words. "The cup that I am going to drink" (Matt. 20:22), is a parable that Jesus used for His suffering. From the context, the entire paragraph on the focus to the suffering of Jesus on the cross. And based on existing facts, the early church decided that Jesus is the personification of the new Israel, with the new covenant as well.
In the Gospel record, Jesus after taking matsah (unleavened bread) and broke, he said about Himself:
Yrgp wnh wlwk0 wbs
Savu ikolu hanau pagri
"Take this and eat it. This is my body." (Mat 26:26)
And after giving the wine, Jesus said more assertive about Himself, about the meaning of His death, for those who believe:
0h=xd 0nqbw4l d40tm 00ygs Plxd Fdx 0qtydd Ymd wnh Jwklk hnm wt40 wbs
Sevu esyttau minneh khulekhon, hanau ddami dadyataqa hadatta, ddahelakh saggiyaa mitasyad le syuvaqana dhataha.
"Drink from it, all of you. For this is my blood of the new covenant that is being poured out for many people for the forgiveness of sins. (Mat 26:27-28, Peshitta & ISV)
Because the view of Jesus, the more mean Passover, as when God frees people from the bondage of sins that lead to eternal death, not just a commemoration of the liberation of Israel from the oppression of Pharaoh in Egypt, then it is very likely that Jesus different from other Jewish Rabbis. Jesus no longer say the Jewish prayer commonly recited in Aramaic:
הא לחםא עניא، כּיאכלוּ אבהתנא בּארצא דמצרים
Ha laham ‘aneya, ki akalu avahtana ba aretsa de mitsrayim.
This is the bread of misery that has been eaten by our ancestors in Egypt.
READING LIST
- A. Th. Philips (ed.), Sefer Tefilah makol hasanah. Daily Prayer with English Translation (New York: Hebrew Publishing Company, tanpa tahun)
- Chaim Stern (ed.), Sharei Tefillah le Syalom (New York: Central Conference of American Rabbis, 19920
- Rabbi Harold Fisch (ed.), Haggadah Pesah (Jerusalem: Koren Publisher Ltd, 1991)
ברוך אתה יהוה אלהינו מלך העולם המוצא לחם מן הארץ
Baruk attah Adonay ,Eloheinu, Melek haolam, ha motsia Lekhem min haarets.
Blessed art Thou, O God, our Lord, who has given this bread from the earth.
Second bread slices and then distributed to people who attended, and afterwards pronounced b'rakah for wine:
ברוך אתה יהוה אלהינו מלך העולם בורא פרי הגף
Baruk attah Adonay, Eloheinu, Melek haolam, Bore p’rey haggaphen.
Blessed be our God, the King of the universe, the Creator of the fruit it of the vine!
The cup of wine is poured and then distributed to those present, then the leader prayed again. After it was all finished, then they sang together Hallel (psalms Haleluyah) as a cover banquet. The most frequently sung psalms is Psalm 115, 116, 117 and 136.
In the Supper, which Jesus did with His disciples, there are still elements b'rakah over the bread and wine, also closed with Hallel. Are difficult to ascertain is how the sound b'rakah first cup of wine which is spoken by Jesus at the Supper.
Perhaps, He slipped in the Jewish Passover liturgy, about the suffering that will be experienced, or interpreted by his own words. "The cup that I am going to drink" (Matt. 20:22), is a parable that Jesus used for His suffering. From the context, the entire paragraph on the focus to the suffering of Jesus on the cross. And based on existing facts, the early church decided that Jesus is the personification of the new Israel, with the new covenant as well.
In the Gospel record, Jesus after taking matsah (unleavened bread) and broke, he said about Himself:
Yrgp wnh wlwk0 wbs
Savu ikolu hanau pagri
"Take this and eat it. This is my body." (Mat 26:26)
And after giving the wine, Jesus said more assertive about Himself, about the meaning of His death, for those who believe:
0h=xd 0nqbw4l d40tm 00ygs Plxd Fdx 0qtydd Ymd wnh Jwklk hnm wt40 wbs
Sevu esyttau minneh khulekhon, hanau ddami dadyataqa hadatta, ddahelakh saggiyaa mitasyad le syuvaqana dhataha.
"Drink from it, all of you. For this is my blood of the new covenant that is being poured out for many people for the forgiveness of sins. (Mat 26:27-28, Peshitta & ISV)
Because the view of Jesus, the more mean Passover, as when God frees people from the bondage of sins that lead to eternal death, not just a commemoration of the liberation of Israel from the oppression of Pharaoh in Egypt, then it is very likely that Jesus different from other Jewish Rabbis. Jesus no longer say the Jewish prayer commonly recited in Aramaic:
הא לחםא עניא، כּיאכלוּ אבהתנא בּארצא דמצרים
Ha laham ‘aneya, ki akalu avahtana ba aretsa de mitsrayim.
This is the bread of misery that has been eaten by our ancestors in Egypt.
READING LIST
- A. Th. Philips (ed.), Sefer Tefilah makol hasanah. Daily Prayer with English Translation (New York: Hebrew Publishing Company, tanpa tahun)
- Chaim Stern (ed.), Sharei Tefillah le Syalom (New York: Central Conference of American Rabbis, 19920
- Rabbi Harold Fisch (ed.), Haggadah Pesah (Jerusalem: Koren Publisher Ltd, 1991)
Wednesday, June 9, 2010
Tragedy of the Middle East
Readings: Genesis 21:8-21
Tragedy of the Middle East here refers to events that happened in Abraham's family ± 4000 years ago in the Middle East. Unfortunately, a tragedy that continues until today.
What actually happened in Genesis 21:8-21 was motivated by the birth of Isaac, who preached in Genesis 21:1-7. Isaac's birth is a great joy for Abraham and his wife Sarah, for God's promise to them (Genesis 15:4-5) have been fulfilled. However, the initial excitement of Abraham and Sarah also means the beginning of grief for Hagar and her son Ishmael.
It is said that Sarah saw Ishmael playing with Isaac (Genesis 21:9). Then Sarah said to Abraham: "Get Rid of That the slave woman and her son, for that slave woman's son will of never share in the inheritance with my son Isaac." (Genesis 21:10, NIV) Looks like Sara's overprotective of Isaac, and perhaps also a spiteful.
Abraham who heard the words that just annoyed at the request of Sarah to expel Hagar and Ishmael. For Abraham, Ishmael was also his biological child. Divine intervention occurs, God said to Abraham, “Do not be so distressed about the boy and your maidservant. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned.”(Genesis 21:12, NIV). It turns out God is Sarah, so our bad thoughts on Sarah must be immediately removed. Then why did God take sides Sarah and ordered Abraham to obey Sarah's request?
A key issue here is the word מצחק mitsacheq which can be translated into multiple meanings. Text from Complete Jewish Bible mention "Sarah saw Yishma'El making fun of Yitz'chak, New International Version text called “Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking,”
The Apostle Paul describes the treatment of Ishmael against Isaac in Genesis 21:9 mitsacheq this by understanding the word is synonymous with the Greek word: εδιωκεν ediooken which means persecuting (Gal 4:29). My opinion, this mitsacheq words may be taken to mean that Ishmael was playing with Isaac, but the game leads to the element of "persecution".
And then tersebutlah promise of God, “because it is through Isaac that your offspring will be reckoned” (Genesis 21:12, NIV). Hagar and Ishmael were expelled from Abraham's tent. As a father, Abraham, of course experienced a deep sadness, a feeling that the fair experienced by fathers who have lost all or part with her own child, let alone his own son who had to drive it out of his house.
During this time, we see that the child is sacrificed to the God of Abraham was Isaac, through the events 'aqedah Yitshaq (binding of Isaac) in Qubatush Shakrah (Dome of the Rock) on Mount Moriah; ritual' aqedah Yitshaq also still held every Jewish New Year (Rosh Hashanah) on a month Tishri. We forget that before Abraham was to sacrifice Ishmael in Beer-Sheba desert because of the love and obedience of Abraham to God. Ishmael even really be a sacrifice, because he really leave his father and must grow up without a father's presence. But God kept His promise to Abraham, God guard Ishmael, God became Father of Ishmael in the wilderness, God made Ishmael and his descendants a great nation today is the Arab nation.
The next event, when Ishmael (or in many translations: Hagar) "crying with a loud voice" (Genesis 21:16), then what happens then “God heard the boy crying (Ibrani: וישׁמע אלהים wa yishma Elohim)” Ishmael sadness will always be heard by God, as his name: ישׁמעאל yishmâ‛ê'l, which means: God will hear.
READING LIST
- Abraham Mittch and Zhawa Glaser, The Fall Feast of Israel (Chicago: Moody Press, 1987),
- David Stern, Complete Jewish Bible (Maryland-USA, Jerusalem, Israel: Jewish New Testament Publications, 1998)
- Gordon D. Newby, A History of the Jews in Arabia (Columbia: University of South Carolina Press, 1988)
Note: With deep regret for what happened in the vessels Mavi Marmara. There is should be no blood, which is poured out, in the Holy Land.
Tragedy of the Middle East here refers to events that happened in Abraham's family ± 4000 years ago in the Middle East. Unfortunately, a tragedy that continues until today.
What actually happened in Genesis 21:8-21 was motivated by the birth of Isaac, who preached in Genesis 21:1-7. Isaac's birth is a great joy for Abraham and his wife Sarah, for God's promise to them (Genesis 15:4-5) have been fulfilled. However, the initial excitement of Abraham and Sarah also means the beginning of grief for Hagar and her son Ishmael.
It is said that Sarah saw Ishmael playing with Isaac (Genesis 21:9). Then Sarah said to Abraham: "Get Rid of That the slave woman and her son, for that slave woman's son will of never share in the inheritance with my son Isaac." (Genesis 21:10, NIV) Looks like Sara's overprotective of Isaac, and perhaps also a spiteful.
Abraham who heard the words that just annoyed at the request of Sarah to expel Hagar and Ishmael. For Abraham, Ishmael was also his biological child. Divine intervention occurs, God said to Abraham, “Do not be so distressed about the boy and your maidservant. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned.”(Genesis 21:12, NIV). It turns out God is Sarah, so our bad thoughts on Sarah must be immediately removed. Then why did God take sides Sarah and ordered Abraham to obey Sarah's request?
A key issue here is the word מצחק mitsacheq which can be translated into multiple meanings. Text from Complete Jewish Bible mention "Sarah saw Yishma'El making fun of Yitz'chak, New International Version text called “Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking,”
The Apostle Paul describes the treatment of Ishmael against Isaac in Genesis 21:9 mitsacheq this by understanding the word is synonymous with the Greek word: εδιωκεν ediooken which means persecuting (Gal 4:29). My opinion, this mitsacheq words may be taken to mean that Ishmael was playing with Isaac, but the game leads to the element of "persecution".
And then tersebutlah promise of God, “because it is through Isaac that your offspring will be reckoned” (Genesis 21:12, NIV). Hagar and Ishmael were expelled from Abraham's tent. As a father, Abraham, of course experienced a deep sadness, a feeling that the fair experienced by fathers who have lost all or part with her own child, let alone his own son who had to drive it out of his house.
During this time, we see that the child is sacrificed to the God of Abraham was Isaac, through the events 'aqedah Yitshaq (binding of Isaac) in Qubatush Shakrah (Dome of the Rock) on Mount Moriah; ritual' aqedah Yitshaq also still held every Jewish New Year (Rosh Hashanah) on a month Tishri. We forget that before Abraham was to sacrifice Ishmael in Beer-Sheba desert because of the love and obedience of Abraham to God. Ishmael even really be a sacrifice, because he really leave his father and must grow up without a father's presence. But God kept His promise to Abraham, God guard Ishmael, God became Father of Ishmael in the wilderness, God made Ishmael and his descendants a great nation today is the Arab nation.
The next event, when Ishmael (or in many translations: Hagar) "crying with a loud voice" (Genesis 21:16), then what happens then “God heard the boy crying (Ibrani: וישׁמע אלהים wa yishma Elohim)” Ishmael sadness will always be heard by God, as his name: ישׁמעאל yishmâ‛ê'l, which means: God will hear.
READING LIST
- Abraham Mittch and Zhawa Glaser, The Fall Feast of Israel (Chicago: Moody Press, 1987),
- David Stern, Complete Jewish Bible (Maryland-USA, Jerusalem, Israel: Jewish New Testament Publications, 1998)
- Gordon D. Newby, A History of the Jews in Arabia (Columbia: University of South Carolina Press, 1988)
Note: With deep regret for what happened in the vessels Mavi Marmara. There is should be no blood, which is poured out, in the Holy Land.
Tuesday, June 1, 2010
Christian Pentecost: Resurrection of the followers
Pentecost event, as recounted in Acts 2:1-13, where there is an outpouring of the Holy Spirit with all of the signs that accompany it, can not be understood without looking at the background of Jewish rituals and celebrations, because the Christian Pentecost event all point back to Jewish rites, even fulfill.
Greek terms: Pentēkostē, is a transliteration of the Hebrew term: hag ha-Shavu'ot (Feast of Weeks). The term Pentecost is found in the Septuagint, the Greek translation of the Old Testament used by Jews in the overseas (Diaspora), about two centuries before Jesus was born. The word Pentecost means the fiftieth, which is taken from a count of seven weeks are counted starting from the celebration of Passover (when Matzah (מַצָּה) or unleavened bread), which ended on 21 Nisan, until the date six months of Sivan.
One of the most interesting thing from the prayers to be read before reading the books in celebration of the hag ha-Shavu'ot (Pentecost), there is a prayer request to the Lord immediately sent the Messiah Son of David, His servant, as has been promised by God to previous prophets. Prayer, among others as follows: With the dhikr of our ancestors, as well as the Messiah, the Son of David Thy servant, Thy holy city of Jerusalem and the rest of Thy people Israel and the whole family in front of Thou, who brought the release, kindness, grace, mercy and favor, the lives and peace in this Feast of Weeks.
For Christians, Jesus Christ is the fulfillment of those prayers. Likewise, if associated with Psalm 110, the Apostle Peter affirmed that Jesus was the Messiah, who by His eternal priesthood, has fulfilled all the sacrifices and the annual celebration that must be raised by the priests the sons of Aaron.
Pentecostal celebrations associated with the "the time of the Torah given to us" (zeman mattan toratenu), which is when God's covenant with His people at Sinai with the giving Atseret ha-Debarim (Ten Commandments). There was the sound of the trumpet (שׁפר, shôphâr), gusts of winds and flames visible around the mountain. And formed a congregation of the Old Testament, the people of Israel (Exodus 19:16-25).
Christian Pentecost are also held during the seven weeks after Passover, Jesus and His ascension into heaven. Christian Pentecost event is also accompanied by the signs: a blast from the sky high wind, tongues of fire burning and foreign languages were spoken from the mouths of the disciples. This event later became the starting point of the resurrection of the followers of Jesus who claims to be the people of the New Testament, namely the new Israel. This is the fulfillment of the prophecy of Jeremiah: "... I will make a new covenant with the house of Israel and with the house of Judah ...," declares the LORD. "... I will put my law in on their minds and write it on on their hearts. I will be on their God, and they want my will from some people. (Jeremiah 31:31-33)
The phenomenon of the Holy Spirit descended upon the apostles at Pentecost and they "began to speak in other Tongues as the Spirit enabled Them." (Acts 2:4). As a result, many people from various nations, who had gathered in Jerusalem “each one heard them speaking in his own language.” (Acts 2:6). Miracles happen ie “each of us hears them in his own native language (διαλεκτω, dialekto, ie dialects, patois)?" (Acts 2:8). Miracles is a dialect or accent, not tongues (a language no one understands (1 Corinthians 14:2)), because the people who were present at that place to understand the words spoken by the apostles. Messages that can be drawn from that event is if the sin in the tower of Babel has caused divisions through the chaos of languages, but instead the Holy Spirit to bring all human beings with different languages, together enter into unity through the gospel of Christ at Pentecost, the people of the NT, the new Israel.
READING LIST
- A. Th. Philips (ed.), Sepher Tefilah makol Hasanah. Daily Prayer with Home Translation (New York: Hebrews Publishing Company)
- Eugen Hoade, Guide to The Holy Land (Jerusalem: Franciscan Printing Press, 1983)
- The New Bible Dictionary (Leicester, England: Inter-Varsity Press, 1990)
Greek terms: Pentēkostē, is a transliteration of the Hebrew term: hag ha-Shavu'ot (Feast of Weeks). The term Pentecost is found in the Septuagint, the Greek translation of the Old Testament used by Jews in the overseas (Diaspora), about two centuries before Jesus was born. The word Pentecost means the fiftieth, which is taken from a count of seven weeks are counted starting from the celebration of Passover (when Matzah (מַצָּה) or unleavened bread), which ended on 21 Nisan, until the date six months of Sivan.
One of the most interesting thing from the prayers to be read before reading the books in celebration of the hag ha-Shavu'ot (Pentecost), there is a prayer request to the Lord immediately sent the Messiah Son of David, His servant, as has been promised by God to previous prophets. Prayer, among others as follows: With the dhikr of our ancestors, as well as the Messiah, the Son of David Thy servant, Thy holy city of Jerusalem and the rest of Thy people Israel and the whole family in front of Thou, who brought the release, kindness, grace, mercy and favor, the lives and peace in this Feast of Weeks.
For Christians, Jesus Christ is the fulfillment of those prayers. Likewise, if associated with Psalm 110, the Apostle Peter affirmed that Jesus was the Messiah, who by His eternal priesthood, has fulfilled all the sacrifices and the annual celebration that must be raised by the priests the sons of Aaron.
Pentecostal celebrations associated with the "the time of the Torah given to us" (zeman mattan toratenu), which is when God's covenant with His people at Sinai with the giving Atseret ha-Debarim (Ten Commandments). There was the sound of the trumpet (שׁפר, shôphâr), gusts of winds and flames visible around the mountain. And formed a congregation of the Old Testament, the people of Israel (Exodus 19:16-25).
Christian Pentecost are also held during the seven weeks after Passover, Jesus and His ascension into heaven. Christian Pentecost event is also accompanied by the signs: a blast from the sky high wind, tongues of fire burning and foreign languages were spoken from the mouths of the disciples. This event later became the starting point of the resurrection of the followers of Jesus who claims to be the people of the New Testament, namely the new Israel. This is the fulfillment of the prophecy of Jeremiah: "... I will make a new covenant with the house of Israel and with the house of Judah ...," declares the LORD. "... I will put my law in on their minds and write it on on their hearts. I will be on their God, and they want my will from some people. (Jeremiah 31:31-33)
The phenomenon of the Holy Spirit descended upon the apostles at Pentecost and they "began to speak in other Tongues as the Spirit enabled Them." (Acts 2:4). As a result, many people from various nations, who had gathered in Jerusalem “each one heard them speaking in his own language.” (Acts 2:6). Miracles happen ie “each of us hears them in his own native language (διαλεκτω, dialekto, ie dialects, patois)?" (Acts 2:8). Miracles is a dialect or accent, not tongues (a language no one understands (1 Corinthians 14:2)), because the people who were present at that place to understand the words spoken by the apostles. Messages that can be drawn from that event is if the sin in the tower of Babel has caused divisions through the chaos of languages, but instead the Holy Spirit to bring all human beings with different languages, together enter into unity through the gospel of Christ at Pentecost, the people of the NT, the new Israel.
READING LIST
- A. Th. Philips (ed.), Sepher Tefilah makol Hasanah. Daily Prayer with Home Translation (New York: Hebrews Publishing Company)
- Eugen Hoade, Guide to The Holy Land (Jerusalem: Franciscan Printing Press, 1983)
- The New Bible Dictionary (Leicester, England: Inter-Varsity Press, 1990)
Thursday, May 20, 2010
Jesus according to John, the negation of "Eli, Eli, la'ma sabach-tha'ni?"
In the Gospel of Mark and Matthew contained the words of Jesus when crucified derived from Psalm 22:1 which reads: "My God, my God, why hast thou forsaken me? Why art thou so far from Helping me, from the words of my groaning ? ". In John's gospel that words are not included, even the Gospel of John mentions the other words in John 19:28, "..., He said (in order to fulfill the Scripture)," I'm Thirsty. " (fact: there is no single Bible verse that is exactly the same as the words of Jesus which John mentioned it. It is true that there are two quotations implied in Psalm 22:14-15 and Psalm 69:21 which is very likely to be a reference John but not exactly the same as written and intended by John).
Back to Psalm 22:1, quoted by Mark and Matthew, if we read carefully the whole of Psalm 22 we can see that the psalm contains a complaint or lamentation. Psalm 22 begins with a complaint of suffering experienced by the psalmist be accompanied call for help to God (cf. verses 1-21), then ended with a compliment of gratitude for the help given by God (cf. verses 22-31). Suffering experienced by the psalmist is so heavy and furious, as if on the verge of death, and suffering in addition to severe by the feeling that as if God had abandoned him, away from her and not listen to him, had lunch and dinner when he asks for help to God. (Cf. verses 1-2). The psalmist also can not understand why God, which he surrendered to Him since he was in his mother's womb, has the heart to leave him, stay away and not listen to his call for help.
Complaint and lamentation of Psalm 22, quoted by Mark and Matthew, clearly does not fit the description of John about Jesus, which was so powerful, strong and powerful even "judging" Pontius Pilate, who did not need the help of a Simon of Cyrene to be shouldered his cross toward Golgotha . For John, how could Jesus the mighty, can complain and wail at the time of approaching death? It is the consistency of John about the figure of Jesus, who in John 16:32 says, "... And yet I am not alone, Because the Father is with Me." Jesus, who always believed that his Father accompanies each of his steps according to John , is unlikely to complain like that.
Mark mentions the anxiety of Jesus in Mark 14:36, "He kept repeating," Abba! Father! "All Things are possible for you. Take this cup away from me. Yet not what I want but what you want." In the verse, it appears that Jesus is fully surrendered to God the Father, but is still hoping that he can be spared, from what he have to face. According to Mark, Jesus was troubled, anxious, sad, like going to die (Mark 14:33-34). Jesus was a brave man by John just said, “Now is my soul troubled. And what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour.” (John 12:27) Jesus according to John it is fully alert and do not ask for what to avoid facing him and even go ahead. In John 18:11 Jesus gives the initiative more clearly, “ ..., shall I not drink the cup which the Father has given me?”
The conclusion that can be drawn is that John seems to be entering quotations in Psalm 22, as was done by Mark and Matthew. But if Mark (and Matthew) took as a quotation of Psalm 22:1 ("My God, my God, why hast thou forsaken me?". John even quotes Psalm 22:14-15, although not directly, John does not quote Psalm 22:1, because the verse does not match the version of John's Christology.
READING LIST
- Claus Westermann, The Psalms: Structure, Content, and Message, Minneapolis: Augsburg Pub. House, 1980.
- J.B. Green, The Death of Jesus: Tradition and Interpretation in the Passion Narratives, Tübingen, 1988.
- T.A. Mohr, Markus und Johannes passion, Zurich, 1987.
Back to Psalm 22:1, quoted by Mark and Matthew, if we read carefully the whole of Psalm 22 we can see that the psalm contains a complaint or lamentation. Psalm 22 begins with a complaint of suffering experienced by the psalmist be accompanied call for help to God (cf. verses 1-21), then ended with a compliment of gratitude for the help given by God (cf. verses 22-31). Suffering experienced by the psalmist is so heavy and furious, as if on the verge of death, and suffering in addition to severe by the feeling that as if God had abandoned him, away from her and not listen to him, had lunch and dinner when he asks for help to God. (Cf. verses 1-2). The psalmist also can not understand why God, which he surrendered to Him since he was in his mother's womb, has the heart to leave him, stay away and not listen to his call for help.
Complaint and lamentation of Psalm 22, quoted by Mark and Matthew, clearly does not fit the description of John about Jesus, which was so powerful, strong and powerful even "judging" Pontius Pilate, who did not need the help of a Simon of Cyrene to be shouldered his cross toward Golgotha . For John, how could Jesus the mighty, can complain and wail at the time of approaching death? It is the consistency of John about the figure of Jesus, who in John 16:32 says, "... And yet I am not alone, Because the Father is with Me." Jesus, who always believed that his Father accompanies each of his steps according to John , is unlikely to complain like that.
Mark mentions the anxiety of Jesus in Mark 14:36, "He kept repeating," Abba! Father! "All Things are possible for you. Take this cup away from me. Yet not what I want but what you want." In the verse, it appears that Jesus is fully surrendered to God the Father, but is still hoping that he can be spared, from what he have to face. According to Mark, Jesus was troubled, anxious, sad, like going to die (Mark 14:33-34). Jesus was a brave man by John just said, “Now is my soul troubled. And what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour.” (John 12:27) Jesus according to John it is fully alert and do not ask for what to avoid facing him and even go ahead. In John 18:11 Jesus gives the initiative more clearly, “ ..., shall I not drink the cup which the Father has given me?”
The conclusion that can be drawn is that John seems to be entering quotations in Psalm 22, as was done by Mark and Matthew. But if Mark (and Matthew) took as a quotation of Psalm 22:1 ("My God, my God, why hast thou forsaken me?". John even quotes Psalm 22:14-15, although not directly, John does not quote Psalm 22:1, because the verse does not match the version of John's Christology.
READING LIST
- Claus Westermann, The Psalms: Structure, Content, and Message, Minneapolis: Augsburg Pub. House, 1980.
- J.B. Green, The Death of Jesus: Tradition and Interpretation in the Passion Narratives, Tübingen, 1988.
- T.A. Mohr, Markus und Johannes passion, Zurich, 1987.
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