What is Babylon the Great ?

Skip to content HOME BIBLE TEACHINGS Bible Questions Answered Bible Study Tools Online Lessons Peace & Happiness Marriage & Family Teenagers Children Faith in God History & the Bible Science & the Bible PUBLICATIONS NEWSROOM ABOUT US Enter search text Search Advanced Search Bible Teachings Bible Questions Answered READ IN English What Is Babylon the Great? Play Current time 0:00 Loaded: 0%Progress: 0% Duration 0:00 Mute Download Audio Audio recordings download options The Bible’s answer Babylon the Great, described in the book of Revelation, is the world’s collective body of false religions, which God rejects. * (Revelation 14:8; 17:5; 18:21) Although those religions differ in many respects, in one way or another they all lead people away from the worship of the true God, Jehovah.​—Deuteronomy 4:​35. Keys to identifying Babylon the Great Babylon the Great is a symbol. The Bible describes her as “a woman” and a “great prostitute,” having a name that is “a mystery: ‘Babylon the Great.’” (Revelation 17:​1, 3, 5) The book of Revelation is presented “in signs,” so it is reasonable to conclude that Babylon the Great is a symbol, not a literal woman. (Revelation 1:1) In addition, she “sits on many waters,” which represent “peoples and crowds and nations and tongues.” (Revelation 17:​1, 15) A literal woman could not do that. Babylon the Great represents an international entity. She is called “the great city that has a kingdom over the kings of the earth.” (Revelation 17:18) Thus, she has international scope and influence. Babylon the Great is a religious entity, not a political or commercial one. Ancient Babylon was a profoundly religious city, known for its use of spiritistic “spells” and “sorceries.” (Isaiah 47:​1, 12, 13; Jeremiah 50:​1, 2, 38) In fact, false religion in opposition to the true God, Jehovah, was practiced there. (Genesis 10:​8, 9; 11:​2-4, 8) The rulers of Babylon arrogantly exalted themselves above Jehovah and his worship. (Isaiah 14:​4, 13, 14; Daniel 5:​2-4, 23) Likewise, Babylon the Great is known for her “spiritistic practices.” That shows her to be a religious organization.​—Revelation 18:23. Babylon the Great cannot be a political entity, because “the kings of the earth” mourn her destruction. (Revelation 17:​1, 2; 18:9) Neither is she a commercial power, because the Bible distinguishes her from “the merchants of the earth.”​—Revelation 18:11, 15. Stela of Babylonian King Nabonidus with symbols of the triad of gods Sin, Ishtar, and Shamash Babylon the Great fits the profile of false religion. Rather than teaching people how to draw closer to the true God, Jehovah, false religion actually leads them to worship other gods. The Bible calls this “spiritual prostitution.” (Leviticus 20:6; Exodus 34:15, 16) Beliefs such as the Trinity and the immortality of the soul and practices such as the use of images in worship date back to ancient Babylon and continue to permeate false religion. These religions also blend their worship with love for the world. The Bible refers to this form of unfaithfulness as spiritual adultery.​—James 4:4. False religion’s wealth and showy display of it match the picture that the Bible paints of Babylon the Great, who is “clothed in purple and scarlet” and “adorned with gold and precious stones and pearls.” (Revelation 17:4) Babylon the Great is the source of “the disgusting things of the earth,” or the teachings and actions that actually dishonor God. (Revelation 17:5) The members of false religion are the “peoples and crowds and nations and tongues” who support Babylon the Great.​—Revelation 17:15. Babylon the Great is responsible for the deaths “of all those who have been slaughtered on the earth.” (Revelation 18:24) Throughout history, false religion has not only fomented wars and fueled acts of terrorism but has also failed to teach people the truth about Jehovah, the God of love. (1 John 4:8) This failure has contributed to much bloodshed. For good reason, those who want to please God must “get out of her,” separating themselves from false religion.​—Revelation 18:4; 2 Corinthians 6:​14-​17. Related Topics The Bible Bible Questions Answered Learn More BIBLE QUESTIONS ANSWERED How Can I Find the True Religion? Is it just ‘the right religion for me’? BIBLE QUESTIONS ANSWERED What Are the Keys to Understanding the Bible? Regardless of your background, it is possible to understand God’s message in the Holy Scriptures. Print Share Related Articles The Book of Revelation​—What Does it Mean? What the Bible Says About Spiritism LOG IN JW.ORG / OFFICIAL WEBSITE OF JEHOVAH’S WITNESSES Quick Links Request a Bible Study Find a Meeting Find a Convention What’s New Videos Search Help Medical Information for Clinicians Donations JW Broadcasting Watchtower ONLINE LIBRARY Log In JW Library JW Library Sign Language Watchtower Library JW Language Accessibility Mode On Off Copyright © 2018 Watch Tower Bible and Tract Society of Pennsylvania. TERMS OF USE  |  PRIVACY POLICY

Nimrod and Santaklaus

- PAGANISME TURUN TEMURUN -

Shalom,
Disini akan dijelaskan penipuan satan dan kekejiannya yang sudah berlarut-larut dari turun-temurun telah menipu banyak umat Manusia.

NIMROD adalah Mahluk pemburu perkasa yang jahat dan pendiri utama menara Babel dan berkuasa didaerah Babilonia.

BAAL adalah Dewa berhala yang disembah Bangsa Kanaan/Fenisia kuno.

OSIRIS adalah Dewa maut yang dipercayai oleh Bangsa Mesir kuno.

ODIN adalah yang dikenal sebagai Pengembara dan pemimpin para dewa dari Mitologi Nordik/Eropa utara.

NIKOLAUS adalah Seorang pengajar palsu dari Yunani.

SANTA CLAUS berasal dari SINTERKLAS dan SINTERKLAS berasal dari nama St. Nikolaus. Dan ada tercatat pada kitab Wahyu ini buktinya:

Wahyu 2: 6.
6. Namun engkau memiliki hal ini: bahwa engkau membenci perbuatan-perbuatan para pengikut Nikolaus, yang juga Aku benci.

Wahyu 2: 15.
15. Demikian pula, engkau memiliki mereka yang memegang pengajaran Nikolaus, yang Aku benci.

Pada zaman-zaman akhir semua rahasia-rahasia dalam kitab-suci akan terbuka.

Shalom, ImanuEL
HalleluYah.

Why Learn Hebrew ?

Learn Hebrew   Why Learn Hebrew Hebrew is the language of the Bible and often deemed as sacred but this is not the only reason why people choose to learn this ancient language. For many it is the historic heritage and cultural aspects of the nomadic Hebrews that inspires one to learn this relatively difficult language. The more modern form of the Hebrew language is the one that we may see in the media and actively spoken in today’s age. But ancient Hebrew is what the scripts and of course the Bible is written in and it is said that the meaning of this language is truly inspiring and well as meaningful as far as knowledge and history go. Hebrew is a useful language to learn for those who choose to travel to the Holy lands. It can also be advantageous to have a basic knowledge and understanding of Hebrew for social and working reasons. Engaging in conversation with a native speaker of the language you are learning can be quite rewarding, not to mention useful as a means to practice what you have learnt. There are many ways in which you can begin your learning of this wonderful language and some amazing resources available to help you to practice and improve on what knowledge you do have of the language. The internet is a great way to find information relating to courses and classes either online or in a location near to where you live.   ancient, featured, hebrew, historic, language, learn Related Posts Jewish Meditation Benefits of Learning Hebrew Recent Popular Comments Tags Word Study Yom Meet the Israelis Learn Hebrew Online Jewish Meditation How to Choose Foreign Language Training POPULAR ENTRIES Word Study Yom Why Learn Hebrew Benefits of Learning Hebrew Hebrew Made Simple Foreign Language Programs in Training © 2018 Learn Hebrew. All Rights Reserved. Menu

The Birthday of Moses

INSIGHT from the (Exodus Chapter 2)
THE BIRTH OF MOSES
"What should we learn from the life of Moses?"
Moses is one of the most prominent figures in the Old Testament. While Abraham is called the “Father of the Faithful” and the recipient of God’s unconditional covenant of grace to His people, Moses was the man chosen to bring redemption to His people. God specifically chose Moses to lead the Israelites from captivity in Egypt to salvation in the Promised Land. Moses is also recognized as the mediator of the Old Covenant and is commonly referred to as the giver of the Law. Finally, Moses is the principal author of the Pentateuch, the foundational books of the entire Bible. Moses’ role in the Old Testament is a type and shadow of the role Yahshua plays in the New Testament. As such, his life is definitely worth examining.
We first encounter Moses in the opening chapters of the book of Exodus. In chapter 1, we learn that after the patriarch Joseph rescued his family from the great famine and situated them in the land of Goshen (in Egypt), the descendants of Abraham lived in peace for several generations until there rose to power in Egypt a pharaoh who “did not know Joseph” (Exodus 1:8). This pharaoh subjugated the Hebrew people and used them as slaves for his massive building projects. Because God blessed the Hebrew people with rapid numeric growth, the Egyptians began to fear the increasing number of Jews living in their land. So pharaoh ordered the death of all male children born to Hebrew women (Exodus 1:22).
In Exodus 2, we see Moses’ mother attempting to save her child by placing him in a basket and putting it into the Nile. The basket was eventually found by pharaoh’s daughter, and she adopts him as her own and raises him in the palace of the pharaoh himself. As Moses grows into adulthood, he begins to empathize with the plight of his people, and upon witnessing an Egyptian beating a Hebrew slave, Moses intervenes and kills the Egyptian. In another incident, Moses attempts to intervene in a dispute between two Hebrews, but one of the Hebrews rebukes Moses and sarcastically comments, “Are you going to kill me as you did the Egyptian?” (Exodus 2:14). Realizing that his criminal act was made known, Moses flees to the land of Midian where he again plays the hero—this time to the daughters of Jethro by rescuing them from some bandits. In gratitude, Jethro grants the hand of his daughter Zipporah to Moses.
The next major incident in Moses’ life is his encounter with God at the burning bush (Exodus 3), where God calls Moses to be the savior of His people. The rest of the story is fairly well known (especially if you’ve seen Charlton Heston in The Ten Commandments or the animated movie The Prince of Egypt). Moses and his brother, Aaron, go to pharaoh in God’s name and demand that he let the people go to worship their God. Pharaoh stubbornly refuses, and ten plagues of God’s judgment fall upon the people and the land, the final plague being the slaying of the firstborn. Prior to this final plague, God commands Moses to institute the Passover, which is commemorative of God’s saving act in redeeming His people from bondage in Egypt.
After the exodus, Moses leads the people to the edge of the Red Sea where God provides another saving miracle by parting the waters and allowing the Hebrews to pass to the other side while drowning the Egyptian army (Exodus 14). Moses brings the people to the foot of Mount Sinai where the Law is given and the Old Covenant established between God and the newly formed nation of Israel (Exodus 19 - 24).
The rest of the book of Exodus and the entire book of Leviticus take place while the Israelites are encamped at the foot of Sinai. God gives Moses detailed instructions for the building of the tabernacle—a traveling tent of worship that could be assembled and disassembled for easy portability—and for making the utensils for worship, the priestly garb, and the ark of the covenant, symbolic of God’s presence among His people as well as the place where the high priest would perform the annual atonement. God also gives Moses explicit instructions on how God is to be worshipped and guidelines for maintaining purity and holiness among the people. The book of Numbers sees the Israelites move from Sinai to the edge of the Promised Land, but they refuse to go in when ten out of twelve spies bring back a bad report about Israel’s ability to take over the land. God condemns this generation of Jews to die in the wilderness for their disobedience and subjects them to 40 years of wandering in the wilderness. By the end of the book of Numbers, the next generation of Israelites is back on the borders of the Promised Land and poised to trust God and take it by faith.
The book of Deuteronomy shows Moses giving several sermon-type speeches to the people, reminding them of God’s saving power and faithfulness. He gives the second reading of the Law (Deuteronomy 5) and prepares this generation of Israelites to receive the promises of God. Moses himself is prohibited from entering the land because of his sin at Meribah (Numbers 20:10-13). At the end of the book of Deuteronomy, Moses’ death is recorded (Deuteronomy 34). He is taken up Mount Nebo and is allowed to look upon the Promised Land. Moses was 120 years old when he died, and the Bible records that his “eye was undimmed and his vigor unabated” (Deuteronomy 34:7).
That’s Moses’ life in a nutshell; now what can we learn from his life? Moses’ life is generally broken down into three 40-year periods. The first is his life in the court of pharaoh. As the adopted son of pharaoh’s daughter, Moses would have had all the perks and privileges of a prince of Egypt. He was instructed “in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22). As the plight of the Hebrews began to gnaw at his soul, Moses takes it upon himself to be the savior of his people. As Stephen says before the Jewish ruling council, “[Moses] supposed that his brothers would understand that God was giving them salvation by his hand” (Acts 7:25). From this incident, we learn that Moses was a man of action as well as a man possessed of a hot temper and prone to rash actions. Did God want to save His people? Yes. Did God want to use Moses as His chosen instrument of salvation? Yes. But Moses, whether or not he was truly cognizant of his role in the salvation of the Hebrew people, acted rashly and impetuously. He tried to do in his timing what God wanted done in His timing. The lesson for us is obvious: we must be acutely aware of not only doing God’s will, but doing God’s will in His timing, not ours. As is the case with too many other biblical examples to count, when we attempt to do God’s will in our timing, we make a bigger mess than originally existed.
Moses needed time to grow and mature and learn to be meek and humble before God, and this brings us to the next chapter in Moses’ life, his 40 years in the land of Midian. During this time, Moses learned the simple life of a shepherd, a husband, and a father. God took an impulsive and hot-tempered young man and began the process of molding and shaping him into the perfect instrument for God to use. What can we learn from this time in his life? If the first lesson is to wait on God’s timing, the second lesson is to not be idle while we wait on God’s timing. While the Bible doesn’t spend a lot of time on the details of this part of Moses’ life, it’s not as if Moses were sitting idly by waiting for God’s call. He spent the better part of 40 years learning the ins and outs of being a shepherd and supporting and raising a family. These are not trivial things! While we might long for the “mountain top” experiences with God, 99 percent of our lives are lived in the valley doing the mundane, day-to-day things that make up a life. We need to be living for God “in the valley” before He will enlist us into the battle.
Another thing we see from Moses during his time spent in Midian is that, when God finally did call him into service, Moses was resistant. The man of action early in his life, Moses, now 80 years old, became overly timid. When called to speak for God, Moses said he was “slow of speech and tongue.” Some commentators believe that Moses may have had a speech impediment. Perhaps, but then it would be odd for Stephen to say Moses was “mighty in words and deeds.” Perhaps Moses just didn’t want to go back into Egypt and fall flat on his face again. This isn’t an uncommon feeling. How many of us have tried to do something (whether or not it was for God) and failed, and then been hesitant to try again? There are two things Moses seemed to have overlooked. One was the obvious change that had occurred in his own life in the intervening 40 years. The other, and more important, change was that God would be with him. Moses failed at first not so much because he acted impulsively, but because he acted without God. Therefore, the lesson to be learned here is that when you discern a clear call from God, step forward in faith, knowing that God goes with you! Do not be timid, but be strong in the Lord and in the power of his might (Ephesians 6:10).
The third and final chapter in Moses’ life is the chapter that Scripture spends the most time chronicling, namely, his role in the redemption of Israel. Several lessons can be gleaned from this chapter of Moses’ life as well. First is how to be an effective leader of people. Moses essentially had responsibility over 2 million Hebrew refugees. When things began to wear on him, his father-in-law, Jethro, suggested that he delegate responsibility to other faithful men, a lesson that many people in authority over others need to learn. We also see a man who was dependent on the grace of God to help with his task. Moses was continually pleading on behalf of the people before God. Would that all people in authority would petition God on behalf of those over whom they are in charge! Moses’ life also teaches us the lesson that there are certain sins that will continue to haunt us throughout our lives. The same hot temper that got Moses into trouble in Egypt also got him into trouble during the wilderness wanderings. In the aforementioned incident at Meribah, Moses struck the rock in anger in order to provide water for the people. However, he didn’t give God the glory, nor did he follow God’s precise commands. Because of this, God forbade him from entering the Promised Land. In a similar manner, we all succumb to certain besetting sins which plague us all our days, sins that require us to be on constant alert.
These are just a handful of practical lessons that we can learn from Moses’ life. However, if we look at Moses’ life in light of the overall panoply of Scripture, we see larger theological truths that fit into the story of redemption. The author of Hebrews devotes ten verses of chapter 11 to Moses and the faith he exhibited. We learn that it was by faith that Moses refused the glories of pharaoh’s palace to identify with the plight of his people. The writer of Hebrews says, “[Moses] considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:26). Moses’ life was one of faith, and we know that without faith it is impossible to please God (Hebrews 11:6). Likewise, it is by faith that we, looking forward to heavenly riches, can endure temporal hardships in this lifetime (2 Corinthians 4:17-18).
As mentioned earlier, we also know that Moses’ life was typological of the life of Yahshua. Like Christ, Moses was the mediator of a covenant. Again, the author of Hebrews goes to great lengths to demonstrate this point (cf. Hebrews 3, 8–10). The Apostle Paul also makes the same points in 2 Corinthians 3. The difference is that the covenant that Moses mediated was temporal and conditional, whereas the covenant that Christ mediates is eternal and unconditional. Like Christ, Moses provided redemption for his people. Moses delivered the people of Israel out of slavery and bondage in Egypt and brought them to the Promised Land of Canaan. Christ delivers His people out of bondage and slavery to sin and condemnation and brings them to the Promised Land of eternal life on a renewed earth when Christ returns to consummate the kingdom He inaugurated at His first coming. Like Christ, Moses was a prophet to his people. Moses spoke the very words of God to the Israelites just as Christ did (John 17:8). Moses predicted that the Lord would raise up another prophet like him from among the people (Deuteronomy 18:15). Yahshua and the early church believed and taught that Moses was speaking of Yahshua when he wrote those words (cf. John 5:46, Acts 3:22, 7:37). In so many ways, Moses’ life is a precursor to the life of Christ. As such, we can catch a glimpse of how God was working His plan of redemption in the lives of faithful people throughout human history. This gives us hope that just as God saved His people and gave them rest through the actions of Moses, so, too, will God save us and give us an eternal Sabbath rest in Christ; both now and in the life to come.
Finally, it is interesting to note that even though Moses never set foot in the Promised Land during his lifetime, he was given an opportunity to enter the Promised Land after his death. On the mount of transfiguration, when Jesus gave His disciples a taste of His full glory, He was accompanied by two Old Testament figures, Moses and Elijah, who represented the Law and the Prophets. Moses is, this day, experiencing the true Sabbath rest in Christ that one day all Christians will share (Hebrews 4:9).

LEARN TO LISTEN <3 ompearson

The Vatican Removed 14 Books From the Bible In 1684 With No Real Explanation

Facebook Twitter Google plus Subscribe Search... Humans Are Free The Vatican Removed 14 Books From the Bible In 1684 With No Real Explanation Recent Articles, The Vatican 6:00 AM A+A-PRINTEMAIL Trending Now Dirty Self Defence Hack That Ends... The Alpha Male Club Surprising New Method Restores... Healthier Patriot Take One Cup of This For... Healthier Patriot Md: Do This Immediately if You... Healthier Patriot Chiropractors: This Simple... Healthier Patriot Why Doctors Will No Longer... Healthier Patriot How Guys over 40 Are Boosting... Healthier Patriot Join Our Exclusive Money Makers... MoneyMakers.com Dirty Self Defence Technique That... The Alpha Male Club Dirty Self Defence Move That... The Alpha Male Club Sponsored by Revcontent Typically, when the Bible is brought up in conversation, what comes to mind is a source of truth that has not been tampered with. However, when this book was originally published it contained 80 books and current editions only have 60, and we have to wonder what exact purpose the removal of 14 books would serve? The Vatican Church or Roman catholic church has been associated with deception for ages. Their atrocities have ranged from genocide many centuries ago against the Cathars to child molestation is more recent years. The Bible was originally translated from Latin into English in 1611. This “original” Bible contained 80 books, including the Apocrypha, which means hidden. These Apocrypha books made up the end of the Old Testament, and included the following books: • 1 Esdras • 2 Esdras • Tobit • Judith • The rest of Esther • The Wisdom of Solomon • Ecclesiasticus • Baruch with the epistle Jeremiah • The Songs of the 3 Holy children • The history of Susana • bel and the dragon • The prayer for Manasses • 1 Maccabees • 2 Maccabees Later in 1684, all of these books were removed from the Bible and all of its various versions. The only one left intact was the 1611 edition. In this first edition, Bible Jesus’ name was spelled Iesus, pronounced Yahushua. You have to wonder why it was changed to Jesus, contrary to the original pronunciation and spelling. One of the most interesting books of the removed was the “Wisdom of Solomon”. Solomon is one of the most legendary biblical figures from the Bible, as he was the son of David and the wisest man that ever lived. Typically, he is portrayed as a benevolent figure, however, this book will change everything that you ever learned about him. For example, read this excerpt: Wisdom of Solomon 2:1-24 1 For the ungodly said reasoning with themselves, but not aright, our life is short and tedious and in the death of a man there is no remedy: neither was there any man known to have returned from the grave. 2 For we are born at all adventure: and we shall be hereafter as though we had never been: for the breath in our nostrils is as smoke, and the little spark in the moving of our heart 3 Which being extinguished, our body shall be turned into ashes, and our spirit shall vanish as the soft air, 4 And our name shall be forgotten in time, and no man shall have our works in remembrance, and our life shall pass away as the trace of a cloud, and shall be dispersed as a mist, that is driven away, with the beams of the sun, and overcome with the heat thereof. 5 For our time is very shadow that passeth away; and after our end there is no returning: for it is fast sealed, so that no man cometh again. 6 Come on there for let us enjoy the good things that are present: and let us speedily use the creatures like as in youth. 7 Let us fill ourselves with costly wine and ointments: and let no flower of the Spring pass by us. 8 Let us crown ourselves with rosebuds, before they be withered: 9 Let none of us go without his part of our voluptuousness: let us leave tokens of our joyfulness in every place: for this is our portion and our lot is this. 10 Let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient gray hairs of the aged. 11 Let our strength be the law of justice: for that which is feeble is found to be nothing worth. 12 Therefore let us lie in wait for the righteous; because HE is not of our turn, and HE is clean contrary to our doings. He upbraideth us with our offending of the law, and ojecteth to our infamy the transgression of our education. 13 HE professeth to have the knowledge of the MOST HIGH, and calleth HIS self the child of the LORD. 14 HE was made to reprove our thoughts 15 HE is grievous unto us even to behold, for HIS life is not like other men’s, HIS ways are of another fashion. 16 We are esteemed of HIM as counterfeits: HE abstaineth from our ways as from filthiness: HE pronounceth the end of the just to be blessed, and maketh HIS boast that GOD is HIS father. 17 Let us see if HIS words be true: and let us prove what shall happen in the end of HIM. 18 For if the just man be the Son of THE MOST HIGH, HE will help HIM and deliver HIM from the hands of HIS enemies. 19 Let us examine HIM with despitefulness and torture, that we may know HIS meekness and prove HIS patience. 20 Let us condemn HIM with a shameful death: for by HIS own mouth HE shall be respected….. These verses bring to mind a few different important questions, such as: • Who is Solomon speaking of killing with a “shameful death”? • Why did the Vatican vote to have these 14 books removed from the Bible? • Why did Solomon sound so crazy and evil in this book? It seems that Solomon was speaking of Jesus. But Jesus was born roughly 900 years after his death. Could he have prophesied Jesus’ coming? Let’s consider why this could be, who Solomon was talking about? • They killed the SON with a shameful death • The SON’s actions or fashions were different from everyone else’s • HE claims to be and IS the child of The MOST HIGH • He was a righteous poor man who would look at Solomon and others like him as “counterfeits”. • HE professeth to have knowledge of The MOST HIGH Then listen to what Solomon has to say: • HE was made to reprove (criticize) our thoughts • We are esteemed of HIM as counterfeits: HE abstaineth from our ways as from filthiness: HE pronounceth the end of the just to be blessed, and maketh HIS boast that GOD is HIS father • For if the just man be the Son of THE MOST HIGH, HE will help HIM and deliver HIM from the hands of HIS enemies. And one last thing I would like to point out is when Solomon says; • Let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient gray hairs of the aged. In contradiction to everything most of us know and believe about Solomon, in these verses he sounds completely evil. According to most Biblical teachings in modern times, we are told to believe that he is the wisest man in the history of the world. It should be noted that Solomon was largely involved in the Occult. Much of the knowledge and teachings that Aleister Crowley preached about were based on the Lesser Keys of Solomon. Solomon worshiped multiple gods and had a weakness for women.  It is also worth mentioning that the Temple of Solomon is considered the spiritual birthplace of Freemasonry, which is a secret society of sorts that has been responsible for much of the corruption taking place in our world today. It has never been stated for sure as to why these books were removed from the Bible, although various speculations have been made. We have to wonder if something darker isn’t behind their removal, and what exactly they are hiding away with these books. Typically, when something is removed from our direct site by those in power, they don’t expect for us to look any deeper than the surface, but when we do, there is almost always more to uncover than we would have ever imagined. Reference: Awarenessact.com Ads by Revcontent MORE FOR YOU Huge Bullmastiff Smothers Us Soldier with Kisses on Return Home Newborn Goats Have Ridiculously Cute Pajama Party Man Lives with Lions for 35 Days Hilarious Bicycle Buyer's Remorse Dear Friends, HumansAreFree is and will always be free to access and use. If you appreciate my work, please help me continue. Subscribe for daily articles: Enter your email Subscribe One Cup of This (Before Bed) Burns Belly Fat Like Crazy! Russian Journalist Fakes Own Death to Avoid Assassination Railbookers Takes You on World’s Most Scenic Train Journeys Elon Musk Sells 15,000 Flamethrowers in 48 Hours ? 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TORAH

Daftar Isi: KECIL: Buku Musa , Taurat ; HAAG: Hukum Musa ; PEDOMAN: Hukum, Hukum Musa ; BROWNING: KETUBIM , TAURAT , TORAH ; ENSIKLOPEDIA: TAURAT ; STATISTIK: TAURAT ; LAIN: Dalam Versi-Versi Alkitab ; Taurat Ke atas Buku Musa [Kamus Kecil] BIS- Dalam Perjanjian Baru, Luk 24:44; Kis 13:15; 28:23, "Buku Musa" adalah ajaran-ajaran agama Yahudi yang menurut kepercayaan mereka berasal dari Musa dan yang sudah dikumpulkan menjadi buku. Biasanya yang dimaksud adalah kelima buku pertama dalam Perjanjian Lama. Begitu juga "Buku Nabi-nabi" adalah ajaran agama Yahudi yang diajarkan oleh nabi-nabi dahulu kala, dan yang sudah dikumpulkan menjadi buku. Yang dimaksud dengan "Buku Musa" dan "Buku Nabi-nabi" adalah Perjanjian Lama. Ke atas Taurat [Kamus Kecil] Taurat; (kata Ibrani --> Torah) TB- Sebenarnya berarti: pengajaran oleh Allah. Diterapkan pada Kesepuluh Hukum, kemudian pada segala hukum dan peraturan dari Tuhan, khususnya pada kelima kitab Musa atau kitab Taurat. Ke atas Hukum Musa [Kamus Haag] Hukum (Musa). (1) Di dalam PL, ~H (Bhs. Ibr.: Torah) adalah keseluruhan norma-norma hukum religius dan sipil, yang dikumpulkan di --> Pentateukh dan diakukan berasal dari Musa. ~H berarti pula petunjuk yang banyak jumlahnya dan tidak perlu berbentuk iuridis, namun dimaklumkan Yahwe lewat para imam atau para nabi. Kadang-kadang tradisi Yahudi maupun PB menggunakan kata ~H (Bhs. Yub.: nomos) untuk keseluruhan Kitab Suci PL (1Kor 14:21). ~H itu berkembang secara perlahan-lahan. Hal mana dapat disimpulkan dari penetapannya secara tertulis. Di situ ditemukan banyak pararel dengan pembuatan ~H bangsa-bangsa Timur-Tengah kuno (: terutama dengan ~H Babilon dari --> Hammurapi). Kumpulan-kumpulan tertulis mengenai ~H dapat diperinci dalam golongan sebagai berikut: (a) --> Dekalog (: kesepuluh firman: Kel 20:1-17; Ul 5:6-21); berbagai ahli mengungkapkan adanya sebuah --> Dekalog Ibadat dalam Kel 34:11-26. (b) --> Kitab Perjanjian (Kel 20:22-23:19). (c) --> Hukum-hukum imamat (Kel 25-31; 36-40; Im 1-16; 23-27; Bil 1-10; 17-19; 28-29). --> Tulisan para imam. (d) --> Hukum kekudusan (Im 17:1-26:46). (e) Pemberian ~H --> Deuteronomium (Ul 12-26). Karena kumpulan-kumpulan ini timbul secara berturut-turut dalam berbagai waktu dan tempat, maka dalam Pentateukh tidak diuraikan secara sistematis, melainkan menurut alasan yang kebetulan sesuai. (2) Makna. ~H adalah tali pegangan yang diwahyukan untuk keseluruhan hidup religius dan sipil. Suatu tuntutan Yahwe yang mutlak terhadap anggota bangsaNya. Dalam pengukuhan perjanjian itu rakyat berjanji dengan upacara besar, bahwa mereka siap melaksanakan semua perintah Yahwe (Kel 24:3). Setiap tujuh tahun ~H harus dibacakan pada hari raya Pondok Daun (Ul 31:10-13). Para imam mempunyai pengaruh besar di dalam menguraikan makna dan pemakaiannya. Pada mulanya ~H itu bukan menjadi sebuah beban yang berat, melainkan menyukakan hati (Mazm 19:1-14). Para ahli Kitab di kemudian hari membuatnya begitu berat dan tidak dapat dipenuhi lagi. Mereka tambah dengan peraturan yang meliputi soal kecil-kecil yang tak terhitung banyaknya dan harus dipenuhi secara cermat. (3) ~H dan PB. Kristus membawa pemenuhan pelaksanaan janji-janji PL (: terutama bdk. Mat). Kristus adalah kegenapan ~H (Rom 10:4). Kita bertemu pada Paulus dengan suatu theologi ~H yang terurai. Tujuan ~H adalah membongkar kejahatan dosa dan menunjukkan kebutuhan penebusan pada manusia. Manusia tertimpa kutukan, sebab ia tidak mampu memenuhi ~H. Padahal ~H tidak dapat membebaskannya dari kutukan tadi (Rom 8:3). Hanya Kristuslah yang mampu berbuat itu. Semua saja yang percaya padanya dibebaskan dari Perbudakan ~H dan mereka memiliki kebebasan anak-anak Allah. ~H Kristus yang baru didasarkan pada cinta kasih (Gal 5:14). Ke atas Hukum, Hukum Musa [Kamus Pedoman] 1. Adalah hukum Tuhan. Im 26:46 2. Diberikan: 2.1 Bukan kepada bangsa lain. Ul 4:8; Mazm 147:20 2.2 Melalui Musa. Ul 5:5,27,28; Yoh 1:17; Gal 3:19 2.3 Di gunung Sinai. Kel 19:11,20 2.4 Di gunung Horeb. Ul 4:10,15; 5:2 2.5 Di padang gurun. Yeh 20:10,11 2.6 Kepada orang Israel. Im 26:46; Mazm 78:5 2.7 Oleh malaikat-malaikat. Kis 7:53 2.8 Setelah keluar dari Mesir. Ul 4:45; Mazm 81:5,6 3. Seorangpun tidak boleh mendekati gunung Sinai ketika Tuhan memberikan - . Kel 19:13,21-24; Ibr 12:20 4. Tanda-tanda pada waktu - diberikan. Kel 19:16-19 5. Orang Yahudi sangat gemetar ketika menerima - . Kel 19:16; 20:18-20; Ul 5:5,23-25 6. Tambahan perintah dan peraturan - diberikan di dataran Moab di tepi sungai Yordan. Bil 36:13 7. Dinamai: 7.1 Pelayanan yang memimpin kepada penghukuman. 2Kor 3:9 7.2 Pelayanan yang memimpin kepada kematian. 2Kor 3:7 7.3 Firman yang dikatakan dengan perantaraan malaikat-malaikat. Ibr 2:2 7.4 Hukum yang menyala-nyala. Ul 33:2 7.5 Hukum kerajaan (utama). Yak 2:8 7.6 Kitab Musa. 2Taw 25:4; 35:12 7.7 Kitab Taurat. Ul 30:10; Yos 1:8 7.8 Firman-firman yang hidup. Kis 7:38 8. Diulangi oleh Musa. Ul 1:1-3 9. Semua - ditulis dalam sebuah kitab. Ul 31:9 10. Kitab Taurat diletakkan di samping tabut perjanjian Tuhan. Ul 31:26 11. Loh - diletakkan di dalam tabut perjanjian. Ul 10:5 12. Terbagi atas: 12.1 Kesusilaan, tertulis di dalam kesepuluh hukum. Ul 5:22; 10:4 12.2 Yang berhubungan dengan upacara, cara-cara berbakti kepada Allah. Im 7:37,38; Ibr 9:1-7 12.3 Pemerintahan, yang mengenai pekerjaan pengadilan. Ul 17:8-11; Kis 23:3; 24:6 12.4 Perjanjian tentang perbuatan orang Yahudi sebagai satu bangsa. Ul 28:1,15; Yer 31:32 13. Mengajar orang Yahudi supaya: 13.1 Jujur. Im 19:35,36 13.2 Mengasihi dan takut kepada Allah. Ul 6:5; 10:12,13; Mat 22:36-38 13.3 Mengasihi sesama manusia. Im 19:18; Mat 22:39 13.4 Semua hukuman dijatuhkan berdasarkan - . Yoh 8:5; 19:7; Ibr 10:28 14. Semua orang Yahudi harus: 14.1 Memegang - . Ul 4:6; 6:2 14.2 Mengajarkan - kepada anak-anak mereka. Ul 6:7; 11:19 14.3 Mengingat - . Mal 4:4 14.4 Mengetahui - . Kel 18:16 14.5 Memperhatikan - . Ul 6:6; 11:18 15. Raja-raja disuruh menulis dan mempelajari - . Ul 17:18,19 16. Raja-raja yang baik menjalankan - . 2Raj 23:24,25; 2Taw 31:21 17. Imam-imam dan orang Lewi harus mengajarkan - . Ul 33:8-10; Neh 8:8; Mal 2:7 18. Para ahli Taurat mahir dalam - dan berkhotbah tentang - . Ezr 7:6; Mat 23:2 19. Pelajaran tentang - diajarkan kepada pemuda-pemuda. Luk 2:46; Kis 22:3 20. Dibacakan di depan umum: 20.1 Dalam rumah ibadah tiap-tiap hari Sabat. Kis 13:15; 15:21 20.2 Oleh Ezra. Neh 8:2,3 20.3 Oleh Yosua. Yos 8:34,35 20.4 Pada hari raya Pondok Daun pada akhir tiap tujuh tahun. Ul 31:10-13 21. Satu cara untuk pembaruan bangsa. 2Taw 34:19-21; Neh 8:13-18 22. Suatu bayangan dari keselamatan yang akan datang. Ibr 10:1 23. Tidak dapat menghidupkan dan membenarkan. Gal 3:21; Rom 8:3,4; Ibr 10:1 24. Suatu penuntun bagi kita sampai Kristus datang. Gal 3:24 25. Kristus: 25.1 Datang bukan untuk meniadakan melainkan untuk menggenapi - . Mat 5:17,18 25.2 Disunat sesuai dengan - . Luk 2:21; Rom 15:8 25.3 Mati bagi - . Rom 7:4 25.4 Membesarkan dan memuliakan - . Yes 42:21 25.5 Memenuhi semua contoh dan bayang-bayang - . Ibr 9:9-14; 10:1,11-14 25.6 Memenuhi semua peraturan - . Mazm 40:7,8 25.7 Menanggung kutuk - . Ul 21:23; Gal 3:13 25.8 Menghadiri semua perayaan yang disuruh di dalam - . Yoh 2:23; 7:2,10,37 25.9 Takluk kepada - . Gal 4:4 26. Bukan pernyataan kasih karunia Allah. Yoh 1:17; Rom 8:3,4 27. Tidak dapat menghilangkan kekuatan perjanjian kasih karunia di dalam Kristus. Gal 3:17 28. Di antara orang-orang Yahudi yang pertama kali beragama Kristen, ada yang menghendaki agar orang Kristen mentaati - . Kis 15:1 29. Orang-orang Yahudi: 29.1 Akan dihukum menurut - . Yoh 5:45; Rom 2:12 29.2 Menganggap orang yang tidak mengenal - terkutuk. Yoh 7:49 29.3 Menyangkal Kristus karena mengejar - . Rom 9:31-33 29.4 Menghina Allah dan melanggar - . Rom 2:23 29.5 Menuduh Kristus melanggar - . Yoh 19:7 29.6 Tidak seorangpun di antara mereka yang melakukan - . Yoh 7:19 29.7 Rajin memelihara - . Yoh 9:28,29; Kis 21:20 30. Menjadi satu kuk yang tidak dapat dipikul. Kis 15:10 31. Kegelapan pada waktu - diberikan. Ibr 12:18-24 Ke atas KETUBIM [Kamus Browning] (kitab-kitab) Bagian ketiga dalam --> Alkitab Ibrani (bagian pertama = Torah; bagian kedua = Nebiim). Pembagian ini ada sejak akhir abad pertama Masehi. Bagian ketiga berisikan Kitab-kitab mur, Amsal, Ayub, Kidung Agung, R Ratapan, Pengkhotbah, Ester, Daniel, E Nehemia dan Tawarikh. Ke atas TAURAT [Kamus Browning] Terjemahan dari kata Ibrani --> Torah, sekalipun kata ini mempunyai arti lebih luas dari arti legal saja, sehingga arti 'tafsirannya' mungkin lebih baik. Dalam Alkitab Ibrani, Torah digunakan untuk --> Pentateukh (lima kitab), di mana hukum sebagai sistem peraturan hanya merupakan sebagian saja dari kelima buku tersebut.Taurat dalam anti paling sempit adalah dasar bagi pengelolaan keadilan, yang dijalankan oleh para tua-tua setempat pada gerbang kota, tetapi kasus-kasus berat dilimpahkan kepada ahli-ahli yang berwenang di Bait Allah di Yerusalem. Raja menjalankan fungsi pengadilan dan putusannya menjadi teladan, yang diperkuat oleh pertimbangan para nabi kerajaannya, membimbing konsolidasi berbagai undang-undang dalam --> Pentateukh. Cerita-cerita sejarah membuat catatan peristiwa-peristiwa yang ikut menyumbang terwujudnya proses tersebut: ada cerita --> Samuel menempatkan sebuah kitab yang memuat hal-hal khusus dari raja di --> tempat kudus (1Sam. 8), yang diikuti --> Yeremia (Yer. 36) dan penemuan kitab --> perjanjian pada waktu pemerintahan --> Yosia (2Raj. 23) dan proklamasi Ezra (Ezr. 7:10).Undang-undang tertua adalah yang biasa disebut Undang-undang Perjanjian (Kel. 21-23) yang memuat aturan-aturan mengenai perbudakan, pembunuhan, pencurian, bersama ketentuan-ketentuan kemanusiaan. Undang-undang Imamat, terutama mengenai agama dan peribadahan, dan di dalamnya terdapat pula undang-undang kekudusan (Im. 17-26). Disebut undang-undang Imamat, karena berkaitan dengan sumber --> P dari --> Pentateukh.Undang-undang Ulangan (Ul. 12-26) secara umum diidentifikasikan dengan kitab yang ditemukan di Bait Allah pada zaman Yeremia. Bentuknya adalah suatu pidato Musa kepada umat Israel sebelum memasuki --> tanah yang dijanjikan. Memegang dan memelihara Taurat adalah syarat perjanjian, sebab Musa hanyalah jurubicara dari Allah, yang perintah-perintah-Nya diteruskan oleh Musa. Melanggar hukum Taurat berarti melanggar kehendak Allah. Sesudah masa Pembuangan hukum itu makin banyak diulangi, diperluas, dan dibarui sesuai dengan keadaan. Hal ini ini dilakukan oleh berbagai kelompok dalam --> Yudaisme, seperti dibayangkan oleh Kitab Ulangan sendiri (Ul. 18:15-22). Hukum lisan orang 'Farisi yang dikumpulkan dalam *Misnah, sekitar 200 M, hanyalah merupakan satu bentuk tambahan, Persekutuan di --> Qumran menambahkan undang-undang kekudusan yang berbeda dari Yerusalem dan Bait Allah. Philo menginterpretasikan hukum Taurat dengan cara *alegoris; Yes tidak datang untuk meniadakan hukum Taurat, tetapi dalam --> Khotbah di Bukit, Yesus menginterprestasikannya secara radikal. Paulus tidak menentang hukum Taurat Yahudi itu sendiri, tetapi menolak pandangan bahwa memegang Taurat adalah jalan *ke. selamatan bagi orang Kristen (Gal. 5:4). Hukum Taurat adalah dasar persekutuan Yahudi dan Paulus bermaksud memisahkan jemaat-jemaatnya dari Yudaisme. Paulus menyadari bahwa jemaat-jemaat --> bukan Yahudi tidak mempunyai masa depan apabila orang-orang bukan Yahudi yang bertobat diharuskan untuk *disunat dan diwajibkan mengikuti aturan-aturan keagamaan Yudaisme, sebelum dapat *dibaptiskan. Ke atas TORAH [Kamus Browning] Kata Ibrani yang berarti 'pengajaran'. Terjemahan: *'hukum' terlalu terbatas: memang ada sejumlah perundang-undangan hukum di dalamnya, tetapi selalu diletakkan dalam kerangka --> penyataan dan pengajaran ilahi -- seluruhnya itu dikenal sebagai Torah. Di samping undang-undang (Kel. 18:16), Torah memuat petunjuk-petunjuk untuk *peribadahan (Im. 6:14), pelaksanaan --> kurban, perilaku benar, dan tindakan-tindakan pencegahan untuk memelihara ketahiran (Im. 10:10; 14:57; Ul. 4-7; 11-15; 23). Dalam Kitab Ulangan, Torah berarti keseluruhan Kitab Torah, keseluruhan tata hidup yang menentukan identitas kebudayaan dan keagamaan Israel, berdasarkan Kitab Torah yang akhirnya ditemukan di Bait Suci (2Raj. 22:8). Yeremia, orang seangkatan Raja Yosia menggunakan kata Torah dalam arti yang luas, seperti dalam Kitab Ulangan dan Kitab Mazmur (mis. Mzm. 1:2). Mempelajari Torah adalah seluruh tujuan kehidupan. Ketidaktaatan atau pengabaian Torah membawa pembuangan, kecelakaan dan kematian sebagai akibatnya, yang berlaku juga untuk raja-raja (Ul. 17:18-20). Dalam keyakinan yang kemudian, --> Pentateukh lalu dikenal sebagai Torah tertulis, sementara Torah lisan terdiri atas tradisi-tradisi yang akhirnya dituliskan ke dalam *Misnah, yang menjadi dasar --> Talmud.Musalah yang diakui telah mengucapkan dan memaparkan Torah (Ul. 4:44) tetapi sesudah itu Torah dalam arti luas, disebarluaskan oleh raja-raja, imam-imam dan orang-orang bijak (Ams. 6:20). Torah adalah suatu pernyataan ilahi dan menyambutnya dalam hidup adalah kesukaan terbesar dari orang saleh di Israel (Mzm. 119). Dalam PB Yesus memperingatkan pengikut-Nya bahwa perintah-perintah hukum --> Taurat, hanya membawa mereka ke ambang *Kerajaan Allah: hukum Taurat melarang membunuh sementara dalam Kerajaan Allah, amarah pun tidak ada (Mat. 5:22). Paulus menganggap ketaatan pada hukum Taurat itu sebagai tanda utama dari Yudaisme, dan orang Kristen dilepaskan daripadanya, karena Kristus saja, satu-satunya yang menyelamatkan. Ke atas TAURAT [Ensiklopedia] a. Asal usul kata Tora (Taurat) Alkitab bh Indonesia menerjemahkan tora (bh Ibrani) dan nomos (bh Yunani), yg masing-masing muncul kr 200 kali, dengan 'hukum Taurat', 'hukum' saja, atau 'Taurat' saja. Ada perbedaan pendapat yg luas tentang asal usul kata tora, tapi dapat dipastikan ada kaitannya dengan kata kerja hora yg berarti memimpin, mengajar, mendidik dan di banyak tempat dapat diterjemahkan dengan 'pengajaran', mis dalam Yes 1:10 dan Hag 2:11-13. b. Asal usul tora Ajaran seperti itu diberikan oleh para bapak, atau orang bijaksana yg menyapa murid-muridnya dengan sebutan 'anak' (Ams 3:1; 6:23; 7:2; 13:14), atau oleh para ibu (Ams 1:8; 6:20; 31:26). Kata-kata yg sejajar adalah mutsar, 'petunjuk'; khokhma, 'kebijaksanaan'; dan khususnya mitswa, 'perintah'. Tapi kebanyakan pengajaran itu berasal bukan dari manusia, melainkan dari Allah. Tora tidak pernah digunakan bila menggambarkan komunikasi langsung antara Allah dan manusia. Sebab itu dalam cerita Kej tidak banyak dijumpai (kecuali Kej 26:5 saja). Tora diberikan oleh Allah, tapi melalui perantara-perantara manusia seperti Musa, para imam, para nabi atau hamba Tuhan (Yes 42:4). Sejak permulaan istilah tora digunakan untuk menggambarkan ajaran mengenai suatu hal, keputusan-keputusan yg diambil untuk memecahkan soal yg musykil. Contoh yg baik ditemukan dalam Hag 2:11-13, di mana ditanyakan keputusan para imam mengenai soal ketahiran. Keputusan para imam, petunjuk mereka bagi tingkah laku umat disebut tora, 'ajaran'. Tugas untuk memberi petunjuk-petunjuk macam itu dipercayakan kepada para imam oleh Allah (Mal 2:6-7), dan oleh sebab itu keputusan-keputusan mereka mempunyai kekuatan ilahi. Keputusan-keputusan yg penting berlaku Iebih lama daripada peristiwa yg menjadi sebab lahirnya keputusan itu. Keputusan-keputusan itu dipelihara oleh umat yg hidupnya dikuasai oleh keputusan tersebut. Tradisi lisan pada akhirnya mengumpulkan keputusan-keputusan tersebut menjadi kesimpulan ajaran yg diperkenalkan oleh para imam, yg bukan hanya menjadi perantara dari keputusan-keputusan ilahi itu, tapi mereka juga menjadi penerus keputusan-keputusan tersebut kepada angkatan berikutnya. Pada waktunya kumpulan-kumpulan torot itu dituliskan. Himpunan petunjuk untuk upacara-upacara keagamaan atau hal-hal lain, juga disebut sebuah tora, sering dalam bentuk tunggal, walaupun bentuk jamak juga dijumpai. Tora yg tertulis seperti itu dijaga oleh para imam di tempat kudus (Ul 31:24-26). Pada akhir perkembangan ini segenap Pentateukh (lima Kitab Musa) atau bahkan seluruh PL dikutip sebagai 'tora itu'. Jadi ajaran ilahi adalah bagian dari tugas imam-imam, tapi sementara memberikan ajaran ilahi para imam juga menunaikan tugas nabi, karena kekuasaan dari tora mereka bersandar pada wahyu. Jadi para nabi sering juga memberikan tora (Yes 1:10; 8:16, 20; 30:9-10). Ini tidak berarti bahwa sebelum nabi-nabi abad 8 sM bersuara, tidak ada tora; Hos 8:12 secara jelas menyebut himpunan torot yg tertulis. Pada umumnya kita dapat mengatakan bahwa teguran-teguran para nabi bagi pendengarnya yg mula-mula, tiada nilainya bila sebelumnya tidak ada tora yg diketahui dengan baik maupun diterima umum kekuatannya. Sama seperti nabi-nabi menyampaikan pemberitaan mereka dalam bentuk puitis berirama, ajaran ilahi nampaknya sering mempunyai kerangka puitis yg tetap, yg pasti dianjurkan untuk lebih mullah diingat orang. Dalam Kel 21:12 dab sebagai contoh, ada sederetan ay yg masing-masing terdiri atas 3-2 tekanan metris, dan semuanya berakhir dengan 'pastilah ia dihukum mati'. Dengan cara yg sama kita baca dalam Ul 27:15 dab dua belas baris, masing-masing dengan empat tekanan, dan semua dimulai dengan 'Terkutuklah orang yg ... Dasa Titah dan pasangan-pasangannya di bagian kitab lainnya (Kel 20:1-17; Ul 5:6-21; Kel 34:1-26) menunjukkan bentuk yg lebih berkembang, di mana pertimbangan-pertimbangan metris tidak lagi memainkan peranan penting. c. Buku Perjanjian Disamping himpunan-himpunan terkecil ini (bnd Mzm 15:2-5; 24:4-6), yg menggambarkan sikap-sikap agamawi dan susila yg dituntut Tuhan terhadap mereka yg terhisab dalam umat perjanjian-Nya, ada pula himpunan-himpunan yg lebih besar yg bersifat lebih teknis. Tidak ada alasan untuk menduga bahwa himpunan yg kecil itu harus lebih tua umurnya dibandingkan himpunan yg lebih besar. Perbedaannya terletak pada tujuannya. Yg kecil digunakan untuk keperluan umum dan ajaran sedang himpunan yg besar untuk buku-buku pegangan bagi para imam dan para hakim. Suatu himpunan besar yg sangat tua usianya disebut Buku Perjanjian (Kel 21-23). Kebanyakan ahli berpendapat bahwa buku ini harus berasal dari zaman sebelum kerajaan ( --> JANJI, KITAB PERJANJIAN). Seorang ahli bernama Alt menduga bahwa perintah-perintah 'tanpa syarat' dalam kumpulan ini (mis, 'seorang janda dan anak yatim janganlah kamu tindas') berasal dari pernyataan ajaran ilahi di kalangan imam Israel. Dia juga berpendapat bahwa perintah-perintah yg kasuistik (mis, 'jika seorang pencuri kedapatan pada saat membongkar, dan ia dipukuli orang sehingga mati, maka si pemukul tidak berhutang darah') asalnya dari hukum adat Kanaan, yg diambil alih oleh orang Israel setelah pendudukan negeri itu. Dalam hal itu Buku Perjanjian tentu berasal dari zaman sesudah Musa. Alasan lain untuk mendukung penempatan pada zaman setelah Musa, ialah bahwa isinya menyangkut suatu masyarakat di mana pertanian memainkan peranan penting (Kel 22:1-6, 29; 23:10, 11, 14-16). Namun sewaktu bangsa Israel bermukim di Gosyen di tanah Mesir pastilah mereka bukan bangsa pengembara. Dapat diduga bahwa ketika bangsa itu pindah ke Mesir, mereka membawa serta unsur-unsur dari hukum adat Kanaan. Jadi Buku Perjanjian itu dapat digambarkan sebagai pembakuan menjadi hukum (kodifikasi) dari peraturan-peraturan yg ada di lingkungan Israel di negeri Mesir, diperkaya oleh perintah-perintah tanpa syarat yg diperoleh melalui pernyataan-pernyataan nabi imamat. Penjelasan ini tidak bertentangan dengan hal bahwa Musa-lah yg menyusun Buku Perjanjian itu. d. Hukum Deuteronomis (Ulangan) Kumpulan hukum lainnya yg dapat dengan mudah dikenal adalah Hukum Deuteronomis, atau rumusan-rumusan peraturan hukum yg dijumpai di Ul 12-25. Kendati sangat besar kemungkinannya bahwa itulah kitab hukum yg penemuannya kembali oleh Yosia digambarkan dalam 2 Raj 22, tidaklah dapat dipertahankan pendapat yg mengatakan bahwa perumusan-perumusan hukum ini berasal dari zaman Yosia atau zaman sebelumnya yg dekat. Peraturan-peraturannya mengandung sifat kuno dan kita dapat melihat pengaruh bagian-bagian tertentu dari Kitab Ul pada abad-abad yg mendahului zaman Yosia (bnd Ul 17:8-13 dgn 2 Taw 19:5-11; Ul 24:16 dgn 2 Taw 25:4). Lebih-lebih bila dibandingkan dengan hukum-hukum di daerah Timur kuno, kita didorong untuk menduga bahwa penyusunan deuteronomis haruslah mempunyai pendahuluan dan tambahan akhir, yg dijumpai pada ps-ps sebelum ps 12 dan sesudah ps 25. Jadi ada petunjuk-petunjuk bahwa bagian utama Kitab Ul asal usulnya cukup dini. Tapi hal ini tidaklah harus menolak kemungkinan, bahwa bertepatan dengan penerbitan baru pada zaman Yosia terjadi perluasan terhadap bahan asli yg kuno, baik di dalam pendahuluan atau tambahan akhir ataupun dalam inti pokok-pokok hukumnya. Ini menerangkan mengapa pelembagaan kerajaan memainkan peranan yg sangat tidak penting dalam Kitab Ul, walaupun itu disebutkan dalam Ul 17:14-20 (dgn kaitan mental kepada 1 Sam 8 dan 1 Raj 10:26-11:8). --> ULANGAN, KITAB. e. Hukum kesucian Pengelompokan ketiga dari hukum-hukum adalah yg disebut 'hukum kesucian' dijumpai dalam Im 17-26, berupa kumpulan peraturan mengenai upacara-upacara keagamaan dan kesusilaan yg berpusat di Kemah Suci, para imam yg bertugas di sana, dan umat yg mendukung upacara ini. Kesucian upacara keagamaan dan kesusilaan digambarkan sebagai ciri khas yg hakiki dari suatu bangsa, yg oleh pembebasan dari Mesir dan penetapan Perjanjian telah menjadi milik Allah sendiri. Banyak peraturan yg tajam menentang upacara-upacara agamawi bangsa Kanaan maupun praktik sosial mereka. Berdasarkan atas asas dasar dari Musa, hukum-hukum ini mencerminkan pergumulan dengan kebudayaan Kanaan. Kata kunci bagi penyusunan ini ialah Im 21:8, 'Sebab Aku, TUHAN, yg menguduskan kamu adalah kudus', yg sering disingkatkan 'Aku-lah TUHAN'. Hukum kesucian ini telah mempengaruhi Yeh, dan sebab itu berasal dari zaman sebelum pembuangan; beberapa peraturan secara terpisah sering dapat dikembalikan pada zaman pengembaraan Israel ( --> IMAMAT, KITAB). f. Perkembangan-perkembangan terakhir Demikian juga halnya banyak peraturan lain, yg umumnya mencerminkan peraturan-peraturan yg berlaku dalam upacara-upacara di tempat kudus di Yerusalem. Jelas bahwa setelah Bait Allah dibangun, para imam yg bertugas tidaklah menciptakan kebiasaan-kebiasaan baru, tapi melanjutkan upacara-upacara seperti yg Iebih dahulu digunakan di sekitar Kemah Suci dan tempat-tempat kudus seperti yg ada di Silo dan Gibeon. Bahkan seandainya peraturan-peraturan untuk korban seperti yg disebut dalam Im 1-7 seperti bentuknya yg tertulis, dapat dibuktikan baru ada sejak zaman pembuangan, adalah pasti bahwa walaupun tidak tertulis isi peraturan itu telah diberlakukan sejak sangat lama di tempat-tempat khusus Israel. Secara bertahap kumpulan yg berbeda-beda dihimpun jadi satu, uraian-uraian pengantara historisnya dipadukan dengan nisbah historis yg agung dari asal usul bangsa Israel, dan hasilnya adalah lima Kitab Musa dalam bentuk akhirnya seperti yg diberitakan oleh Ezra (Neh 8, kr 450 sM). Tapi ini tidaklah berarti bahwa Ezra adalah penulis dari bagian utama dari kelima Kitab itu. Kenyataan bahwa bangsa Samaria, yg menjadi lawan keras dari karya-karya Ezra dan Nehemia, mempunyai kelima Kitab yg sama yg berbeda hanya sedikit saja, merupakan bukti yg cukup bahwa kelima Kitab itu telah ada pada zaman Ezra. Namun demikian Ezra-lah yg menjadikan kelima Kitab itu dasar dari segenap kehidupan bangsa Yahudi. Oleh pekerjaan Ezra, tora menjadi undang-undang dasar negara, dasar dari masyarakat Yahudi, dan 'hukum' yg diberlakukan oleh kekuasaan negara. Tora mengatur setiap rincian dari kehidupan pribadi baik di bidang keagamaan, upacara keagamaan maupun kesusilaan. g. Hukum dalam Alkitab dibandingkan hukum-hukum kuno yg lain Riset-riset arkeologis abad 20 menghasilkan temuan berupa hukum-hukum kuno dari wilayah Asia Barat. Telah ditemukan, selain bagian-bagian dari hukum Sumeria yg ringkas dan lebih tua, juga Hukum-hukum Akadia dari Esynunna (1850 sM, ANET, hlm 161-163); Hukum Sumeria dari Lipit-Isytar (lebih muda beberapa dasawarsa, ANET, hlm 159-161); Hukum Hammurabi, merupakan hukum yg terpanjang dan terpelihara sangat baik di antara semuanya (1700 sM, ANET, hlm 163-180); Hukum-hukum Het (abad 15 sM, ANET hlm 188-196); Hukum-hukum Asyur Zaman Pertengahan (abad 12 sM, ANET, hlm 180-188). Kumpulan-kumpulan hukum ini terutama berisi peraturan-peraturan yg bercorak 'kasuistik', biasanya dimulai: '...jikalau ....' Sebab itu ada kesamaan tertentu antara hukum-hukum kuno dari Timur pada umumnya dengan beberapa perintah dalam Alkitab. Kesamaan-kesamaan isi ini agak terlalu dilebih-lebihkan oleh ahli-ahli, bahkan contoh yg paling sering dikutip (hukum-hukum ttg 'lembu yg menanduk') tidaklah meyakinkan betul. Ada tujuh pokok yg berbeda antara peraturan-peraturan yg disebut dalam Alkitab dengan yg dari Mesopotamia. Perbandingan umum antara hukum-hukum alkitabiah dan hukum-hukum Timur lebih penting dibandingkan kesamaan-kesamaan tertentu yg terjadi secara kebetulan. Dalam hukum-hukum alkitabiah hampir selalu ditekankan bahwa hukum-hukum itu berasal dari Allah, sehingga memberi kekuasaan terhadap perintah-perintah itu. Sesungguhnya seluruh tora dipandang sebagai petunjuk yg amat jelas dari kasih Tuhan terhadap umat pilihan-Nya (Mzm 147:19-20). Dalam hukum-hukum Asia Barat agama memegang peranan yg kurang penting; rajalah yg memberikan kekuasaannya pada hukum, bukan Allah. Dalam sastra populer sering disebut bahwa gambar ukiran yg dijumpai pada puncak tiang Hammurabi, melukiskan ilah matahari memberikan hukum-hukumnya kepada raja; pada kenyataannya gambaran ini menunjukkan ilah itu memberikan raja tanda-tanda kerajaannya (cincin dan tongkat, --> ASYTORET). Pada umumnya, hukum-hukum Timur Tengah hanya mengenai perkara-perkara hukum saja, dan membiarkan nasihat-nasihat agamawi dan kesusilaan dikupas oleh cabang-cabang sastra yg lain. Dalam tora alkitabiah, peraturan-peraturan hukum, kesusilaan dan agamawi membentuk satu kesatuan yg tak terpisahkan. Untuk pemikiran modern penyatuan nilai-nilai susila, upacara agamawi dan peraturan-peraturan hukum menimbulkan kesan yg membingungkan. Dalam hubungan ini hukum-hukum Asia Barat adalah lebih cocok dengan cara 'modern' dibandingkan hukum yg ada dalam Alkitab. Tapi bagi alam pikiran alkitabiah pemisahan antara agama dengan kesusilaan dan pemisahan antara kesusilaan dengan hukum seperti yg kita lihat sekarang ini, dapat merupakan bukti keadaan masyarakat yg amat kurang sehat. Salah satu dari pengaruh-pengaruh penyatuan agama, kesusilaan dan hukum adalah watak yg dimiliki oleh hukum-hukum alkitabiah yg sering bersifat teguran-teguran. Bertentangan dengan semua Hukum Asia Barat Kuno, peraturan-peraturan alkitabiah sering berisi beberapa motivasi yg memikat rasa keagamaan dan kesusilaan dari para pendengarnya -- yaitu yg disebut kalimat-kalimat motif yg merupakan bagian-bagian hakiki dari tora alkitabiah, walau dianggap berlebih-lebihan dari sudut pemahaman hukum. Suatu segi yg sangat menarik dalam pembentukan hukum di Israel, ialah banyaknya ps yg menyebut tentang perlindungan hak-hak kaum lemah, ump orang-orang buta (Im 19:14; Ul 27:18), orang-orang tuli (Im 19:14), para janda dan anak-anak yatim (Kel 22:21-22; Ul 24:17 dsb), 'orang-orang asing' (gerim, Kel 23:9; Im 19:10 dab), orang-orang miskin (Kel 23:6; Ul 15:7-11), orang-orang yg berhutang hingga harus menjual diri sendiri menjadi hamba (Kel 20; 21:1-11; Ul 15:12-18) dan bahkan orang-orang yg terlahir sebagai budak (Kel 23:12). Hukum-hukum mengenai hari Sabat, tahun Sabat dan tahun kebebasan dan hukum-hukum yg mengatur hari-hari raya keagamaan (mis Ul 14:29; 16:11, 14) menunjuk kepada sikap sosial yg sama, yg secara tajam sangat berbeda, mis berbeda dengan hukum Hammurabi, yg cenderung mendukung kepentingan kelompok-kelompok penguasa jelas kelihatan. Ul 23:15 mis sangat berlawanan dengan hukum-hukum Babel mengenai hamba-hamba yg melarikan diri. Dalam hal ini hukum-hukum dalam Alkitab sungguh lebih cocok dengan cara 'modern' dibandingkan hukum-hukum kuno mana pun. Sebagai perbedaan yg terakhir antara tora dalam Alkitab dengan hukum-hukum kuno yg lain, dapatlah disebut mengenai kedudukan historis dari hukum-hukum dalam Pentateukh. Sering keadaan khusus yg menyebabkan datangnya pernyataan mengenai peraturan-peraturan baru disebut secara jelas (mis Im 10; 24:10-16; Bil 15:32-36). Walaupun pendahuluan-pendahuluan dari hukum-hukum Asia Barat sering berisi keterangan-keterangan historis, hukum-hukumnya sendiri adalah bebas dari semua kaitan dengan peristiwa historis; hukum-hukum itu merupakan abstraksi yg tidak mengenal waktu. Sebaliknya kedudukan historis dari hukum-hukum dalam Alkitab, lebih menarik perhatian sebab pada saat yg sama ada arah nabiah dan bahkan eskatologis dalam hukum-hukum dalam Pentateukh itu. Hukum-hukum ini diberikan dengan memandang kepada peristiwa yg akan datang, yaitu pendudukan tanah Kanaan di mana teokrasi masih harus dibangun. Hukum-hukum yg mengatur segala sesuatu yg penting bagi teokrasi ini, hukum-hukum sipil seperti mis hukum perjanjian (kontrak), tidaklah ditulis dalam naskah-naskah suci itu, walaupun tidak dapat disangsikan bahwa hukum-hukum itu harus sudah ada kendati dalam bentuk lisan. h. Tora dalam kehidupan Israel Pengaruh tora dalam hidup bangsa Israel banyak sekali, kendati penulis-penulis pada waktu itu mengeluh bahwa tora diabaikan. Telah disinggung bahwa nubuat di Israel mengandaikan adanya tora dalam bentuk lisan atau tertulis (bnd Mi 6:8; Hos 4:2; Yer 7:9). Kitab-kitab seperti Hak, Sam dan Raj menyajikan sejarah Israel dari sudut pandang tora, sambil menunjukkan bahwa waktu-waktu ketaatan kepada Allah adalah waktu-waktu kelimpahan kebendaan maupun kerohanian, sementara bila tora diabaikan maka tibalah bencana menimpa Israel. Mzm 1, 19 dan 119 memuliakan tora sebagai anugerah Allah yg terbesar. Bahkan dalam Ams, seperti telah kita lihat tora sering diberi arti pengajaran manusia, hukum ilahi dipuji sebagai permulaan segala hikmat dan kebahagiaan (lih Ams 28:4, 7, 9; 28: 18). Penetapan Pentateukh pada akhirnya sebagai buku pegangan dasar dari semua tora, bertepatan dengan hilangnya semangat kenabian, menyebabkan bangkitnya kelompok pimpinan kerohanian baru, yaitu 'ahli-ahli Taurat', dan Ezra merupakan teladan pertama (Ezr 7:6; Neh 8:1-8). Bersamaan dengan pekerjaan mereka, pusat-pusat kerohanian Israel bergeser dari Bait Allah ke tempat-tempat ibadah. Bagi bangsa yg terserak-serak di kemudian hari, tora terbukti lebih penting dari ibadah korban di Yerusalem. Tora diterjemahkan ke dalam bahasa-bahasa di wilayah-wilayah dan negara-negara di mana orang Yahudi tinggal. Penerjemahan istilah tora ke dalam Yunani nomos sering dikritik, dan kritik ini sering cukup kuat alasannya, sebabnya ialah karena tora itu mempunyai makna yg lebih luas dan lebih dalam. Khususnya tora mencakupi (nomos tidak) Allah yg hidup dan maha kasih sebagai Pemberi pengajaran ini. Tapi orang tidak boleh lupa, bahwa Septuaginta dalam hubungan ini didahului bagian-bagian dari Kitab Ezr yg berbahasa Aram, di mana tora diterjemahkan dengan kata Aram (aslinya bh Persia) dat; dalam Ezr 7:26 dat digunakan baik dengan arti hukum negara Persia dan juga dengan arti tora ilahi. Namun, benarlah bahwa dengan cara demikian langkah-langkah permulaan telah diambil, yg pada akhirnya bertumbuh ke arah konsepsi tora yg legalistik saja, seperti yg kemudian dijumpai di lingkungan kelompok-kelompok Yahudi pada zaman PB. Dalam konsepsi ini Tuhan yg hidup dan penuh kasih telah menghilang di belakang ps-ps hukum ataupun tafsiran-tafsiran mengenai hukum itu. Mengenai nomos (Hukum, Taurat) dalam PB, --> HUKUM. KEPUSTAKAAN. A Alt, 'The Origins of Israelite Law', Essays on Old Testament History and Religion, 1968, hlm 101-171; W Beyerlin, Origins and History of the Oldest Sinaitic Traditions, 1965; D Daube, Studies in Biblical Law, 1947; Z Falk, Hebrew Law in Biblical Times, 1964; F. C Fensham, 'Widow, Orphan and the Poor in Ancient Near Eastern Legal and Wisdom Literature',JNES 21, 1962, hlm 129-139: 'Aspects of Family Law in the Covenant Code', Dine Israel 1, 1969, hlm 5-19; E. Gerstenberger, Wesen and Herkunft des 'apoditischen Rechts', 1965; M Greenberg, 'Some Postulates of Biblical Criminal Law', Y Kaufman Jubilee Volume, 1960; B. S Jackson, Theft in Early Jewish Law, 1972; Essays in Jewish and Comparative Legal History, 1975; L Kohler, Der hebraische Mensch, 1953; G Liedke, Gestalt and Bezeichnung alttestamentliche Rechtssktze, 1971; N Lohfink, Das Hauptgebot, 1963; M Noth, The Laws in the Pentateuch and Other Studies, 1966; G Ostborn, Tora in the Old Testament, 1945; S. M Paul, Studies in the Book of the Covenant, 1970; A Phillips, Ancient Israel's Criminal Law, 170; G. J Wenham, 'Grace and Law in the Old Testament' dan 'Law and the Legal System in the Old Testament' dalam B. N Kaye dan G. J Wenham, (red.) Law, Morality and the Bible, 1978; D. J Wiseman, 'Law and Order in Old Testament Times', Vox Evangelica 8, 1973, hlm 5-21. A VAN S/FCF/SS/HAO Ke atas Taurat [Statistik] Jumlah dalam TB : 302 dalam 263 ayat (dalam OT : 68 dalam 66 ayat) (dalam NT : 234 dalam 197 ayat) Strong dalam PL : [<01882> דת ‎2x] [<05608> ספר ‎1x] [<08451> תורח ‎100x] Strong dalam PB : [<460> ανομως ‎2x] [<1121> γραμμα ‎1x] [<1122> γραμματευς ‎62x] [<1785> εντολη ‎1x] [<3544> νομικος ‎9x] [<3547> νομοδιδασκαλος ‎3x] [<3548> νομοθεσια ‎1x] [<3549> νομοθετεω ‎1x] [<3551> νομος ‎142x] [<3778> ουτος ‎1x] Ke atas Dalam Versi-Versi Alkitab: Hukum Musa: BIS Taurat: TB

Kehillot-Yochanan I, 1:-19

1 From the Zaken (Elder, SHEMOT 3:16). To Gaius HaAhuv (Gaius the beloved), for whom I have ahavah (agape) b’Emes. 2 Chaver, it is my tefillah that all may be hatzlocha (successful) with you, and that you may be shalem b’guf (healthy), just as your nefesh (soul) is matsli’ach (successful). 3 For I had simcha gedola (much joy) when the Achim b’Moshiach arrived [here] and gave eidus (testimony) of you being in HaEmes (the Truth), just as your walk is halakhah b’Derech Emes (conduct in the Way of Truth). 4 I have no greater simcha than this, to hear of my bnei b’Moshiach, that their walk is halakhah b’Derech Emes. 5 Chaver, you do a thing of emunah (faith) when it is done for the Achim b’Moshiach [engaged in the Shlichus (Divine Mission) of Messianic Kiruv Rechokim itineration in the kehillot], especially when they are people you don’t know. 6 They gave eidushaft (witness of testimony) to your ahavah (agape) before the Kehillah (assembly) [here]; you will do well to send them on their way in a manner worthy of Hashem. 7 For, on behalf of Hashem they went forth [in the Shlichus of Moshiach’s Kiruv Rechokim], taking nothing from the Goyim. 8 Therefore, we ought to give hachnosas orchim (hospitality) to such, in order that we may be ozrim (helpers) with HaEmes. 9 I wrote something to the Kehillah [there]; but Diotrephes, who has fallen in love with being "Rosh of the Kehillah," does not receive us. 10 Oib azoi (consequently), if I come, I will remember his "ma’asim" ("works") which he does, his bringing unjustified charges against us with lashon horah (evil speech). And not being satisfied with performing these "mitzvot", he even refuses to receive the Achim b’Moshiach, and, those intending to do so, he hinders and expels out of the Kehillah. 11 Chaver, do not imitate HaRah (Evil); rather, imitate HaTov (Good). The one doing HaTov is from Hashem. The one doing HaRah has not regarded Hashem. 12 To Demetrius, eidus (witness of testimony, commendation) has been given by all and, personally, by no less than HaEmes (the Truth); we also give eidus, and you have da’as that our eidus is emes. 13 I had many things to write to you, but I do not want to write to you with pen and ink. 14 But I have the tikvah (hope) to see you imminently, and we will speak panim el panim (directly, in person). Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there]. 15 Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there]. T.N. It is possible that the first book of the Brit Chadasha was written by Ya’akov [see p.848], possibly around 45 C.E. However, the iggeret hakodesh on this page is written by Moshiach’s Shliach Yochanan to Gaius with the prayer that as Gaius prospers spiritually, he will succeed in every aspect of his life. It appears that the Shliach Yochanan had led Gaius to faith in the Moshiach (see verse 3-4) and Gaius in turn had shown kindness and hachnosas orchim (hospitality) to certain of Moshiach’s traveling emissaries, who had reported Gaius’ generosity (verse 6) before the Kehillah where the Shliach Yochanan is now, probably the same Kehillah in Asia Minor where Yochanan did much of his other writing: his Besurah Geulah, his other iggrot kodesh, and his Hisgalus. The purpose of the letter is to commend an itinerant emissary of Moshiach named Demetrius (verse 12). When planting a new Messianic Shul, the non-believers are not to be asked for financial support (verse 7). Therefore, the Messianic kehillot and their Zekenim are to offer hachnosas orchim and material help to travelling emissaries of Moshiach such as Demetrius. Also this epistle teaches that when one knows G-d, the Truth gives an inner eidus or testimony (verse 12). Other Scripture on this matter of assurance are found in Ro 8:15-17, 38f; Ga 4:6; Pp 1:6; 2Ti 1:12; Yn 5:24; 1Yn 5:13; 1Yn 4:13; 5:10; 3:18- 19; MJ 6:11; 10:22. As we study the Holy Bible we find that we can discover there (not in emotional experience or in our circumstances) that we are heirs of salvation and children with a heavenly calling, citizenship, and destiny. See also 2Ti 3:14; Col 2:2; 1Th 1:5; Ro 14:5; 4:21; 1Th 2:13; Ac 2:38, 5:32; Ga 3:2; Ac 15:8; 1Yn 3:24; Eph 1:13-14; 4:30. There are other Scriptures that warn against self-deception in these matters, and give moral and spiritual tests so that anyone can see if he or she is walking in the light—see 1Yn 2:3-5; 3:9f; 14, 18f, 4:7; 5:1, 4, 18; 1 Yn 3:19; 1 Yn 1:6; 2:4, 9- 11, 23: 3:6-10, 4:8,20; 2Yn 9; 3Yn 11.