History of Messianic Judaism

Menu History of Messianic Judaism Published on June 19, 2018 While the history of Jewish Believers in Yeshua (Jesus) is nearly 2,000 years old – dating to Yeshua’s first disciples – the modern Messianic Jewish movement (also commonly called Messianic Judaism) is relatively young. The modern Messianic movement has evolved through five specific periods of recent history.   5 Eras of Jewish Faith in Yeshua   1. Formation Before Yeshua’s death, His earthly ministry focused on Jewish people. He told the Canaanite woman that He “was sent only to the lost sheep of the house of Israel” (Matthew 15:21‒28). After His resurrection, He issued the Great Commission, commanding His disciples to take the Gospel into all the world (Matthew 28:16–20). That message was confirmed in many ways throughout the book of Acts. Notable examples include when Peter was sent to Cornelius after a rooftop vision (Acts 10), and Phillip preached in Samaria and also explained the Scriptures to the Ethiopian (Acts 8). The Formation years of Jewish faith in Jesus extend from 33‒135 C.E., and the term Messianic Judaism would not be used for nearly 2,000 years.   2. Gentilization As the Gospel was opened to the Gentiles and many came to believe in Yeshua, the question emerged of whether they were required to keep the Torah (Acts 15). This reveals that faith in Yeshua was considered a Jewish faith, not a new religion. By 135 C.E., a rift had grown between Jewish Believers and the rabbinical leaders of Judaism. False notions sprung up that a Jewish person cannot believe in Yeshua, and if they do, they cannot remain Jewish. The Bar Kokhba Revolt furthered this division. The Roman Emperor Constantine severed the Christian Church’s connection with Judaism when he declared the Church officially divorced from the rites and practices of the Jewish people. Successive centuries witnessed the progressive Gentilization of faith in Jesus. This period extends from 135 C.E. to about 1800 C.E., encompassing the Crusades and the Inquisition. During these violent episodes, Jewish people suffered intense persecution as politically powerful leaders of institutional Christianity” attempted to force them to renounce Judaism and “convert."   3. Jewish-Christian Renaissance A resurgence of Jewish people coming to faith in Yeshua while retaining their Jewish identity occurred between 1800 and 1870 C.E. During this time, a number of individuals played essential roles in laying the groundwork for what would later become Messianic Judaism. Among these leaders was Joseph Rabinowitz, who founded the first Messianic Jewish congregation. There, Jewish Believers in Jesus could worship Him and freely maintain the practices of their Jewish heritage. The congregation, located in Kishinev, Moldova,* was called “Israelites of the New Covenant."   4. Hebrew Christianity Alliances of Jewish Believers began to form around the world between 1870 and 1960 C.E. This was a significant change within the realm of Jewish Believers in that, as followers of Jesus, they met to continue to identify as “Hebrews.” The Hebrew Christian Alliance of Great Britain was established in 1866 and, in 1915, the Hebrew Christian Alliance of America was founded. The international Hebrew Christian Alliance began in 1925, including representation from 18 nations. The era of Hebrew Christianity opened the way for what we know today as Messianic Judaism.   5. Messianic Judaism Messianic Judaism’s genesis is intertwined with the Jesus Movement of the 1960s. During that revival, many young people with strong, ethnically Jewish backgrounds came to faith in Yeshua. Societal changes of that time offered these young Jewish people the freedom to maintain their Jewish heritage and practices while embracing faith in Jesus as their promised Messiah. The attitude shifted from “We’re Christians who happen to be Hebrew,” to “We are Jews who believe in Jesus,” representing a new mindset that shaped the modern movement of Messianic Judaism. Since 1960, many new Messianic Jewish congregations, organizations and ministries were formed, including what would become Jewish Voice Ministries International, originally founded under the name Jewish Voice Broadcasts by Louis Kaplan in 1967. During this time, hundreds of Messianic congregations were established around the world, including in Israel. Today, more than 350,000 Messianic Jews worship in their own congregations worldwide, with approximately 20,000 of those residing in Israel. Messianic Judaism remains a relatively new movement. In less than 60 years, Messianic Judaism has emerged as a vital indicator of God’s ongoing work within and commitment to Israel and the Jewish people. As Messianic Jews and congregations remain identifiably Jewish, the world sees that God is not finished with the Jewish people yet, and that the Gentile Christian Church has not replaced Israel. Messianic Judaism is drawing the world’s attention to the essential role of Israel – both the Land and her people – in God’s End-Time plans.   *More than 100 years after Joseph Rabinowitz established the first Messianic congregation, Jewish Voice Ministries’ Jonathan Bernis, at the time leading Hear O Israel Ministries, conducted a Festival of Jewish Music & Dance in the same city of Kishinev, Moldova. Approximately half of the 40,000 people in attendance – an estimated 20,000 – came to faith in Messiah Yeshua. Share this article Recent Blog Posts Breaking: Israel suffers massive rocket attack, returns fire LAST CHANCE to DOUBLE your gift! In times of persecution – pray The Coming War Over Peace What is Jesus’ Name in Hebrew? 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JESUS'NAME IN HEBREW

Menu What is Jesus’ Name in Hebrew? Published on November 08, 2018 We read “Jesus” in our English Bibles, but what is Jesus’ name in Hebrew? Jesus’ name in Hebrew is Yehoshua (Yeh-HO-shoo-ah), which, over time, became contracted to the shorter Yeshua (Yeh-SHOO-ah). Yehoshua, and therefore Yeshua as well, means “the Lord is salvation.” In the Greek New Covenant, the word used for Jesus is Iesous (ee-ay-SOOS). Iesous is not a translation of Jesus’ name in Hebrew, but rather it is a transliteration. A translation takes the meaning of a word in one language and assigns it the equivalent word with the same meaning in a different language. For instance, translated into Spanish, the English word “red” is “roja.” A transliteration takes the letters of a word from one language and finds like-sounding letters of the second language to create a new word in that language. For example, the English word “baptize” is a transliteration of the Greek word baptizo (bap-TID-zo), meaning to immerse. In the late 4th century, Jerome translated the Bible into Latin, a manuscript known as the Vulgate. In it, the Greek Iesous became the Latin Iesus. The English Bible eventually changed the Y sound of the Latin I to the letter J, which we now have in Jesus. So, from Yehoshua/Yeshua – Jesus’ name in Hebrew – we get the Greek transliteration Iesous, which was transliterated into Latin as Iesus and later became the English name, Jesus. Do we need to use Jesus’ name in Hebrew? God will hear your prayers whether you use the name Yeshua, Jesus or the Messiah’s equivalent name in another language. We at Jewish Voice prefer to call Him Yeshua for two primary reasons: Using Jesus’ name in Hebrew highlights the fact that He is Jewish. Much of the Church remains disconnected from the Jewish roots of faith in Yeshua. The Old Covenant promised the Messiah would come from and to the Jewish people. Jesus’ ministry on Earth was directed to the house of Israel (Matthew 15:24 NIV). The apostle Paul declared that the Gospel was for the Jewish people first and also to the Gentiles (Romans 1:16). The consistent message of the entire Bible is God’s plan of redemption in Yeshua, Jesus the Messiah. God reveals it in miraculous and rich ways throughout both Old and New Covenants. Using Jesus’ name in Hebrew helps in a small way to restore the lost connection that many Believers have with the Jewish roots of their faith. The term Christ has become offensive to the Jewish people. This Anglicized name of Jesus has been so misused across the centuries as so-called members of the “Church” carried out violent pogroms against Jewish people. Marauding mobs traveled far and wide using the name of Christ while wickedly misrepresenting God’s Messiah as they beat, tortured and murdered Jewish people who would not be baptized or convert to “Christianity.” For Jewish people, the name Jesus can be associated with the violent persecution and anti-Semitism of the Crusades, expulsions from various countries in Europe and the horrors of the Holocaust during which Jewish people were labeled “Christ Killers.” Yet, Jewish people need Jesus just as the Gentiles do. The Bible is clear that there is only one way anyone can come to God – through faith in His Sent One, the Messiah (John 14:6). This is another reason why we at Jewish Voice prefer to use Jesus’ name in Hebrew: Yeshua.   Learn more: Who is Yeshua HaMashiach? 10 Biggest Lies about Yeshua, His Jewishness and What Some Call ‘Jewish Christianity’ How did the Jewish Yeshua become the Gentile Jesus? How to Write Jesus’ name in Hebrew (How would Yeshua have written His name?) Yeshua HaMashiach – Anointed to Save   Get the "A Rabbi Looks at Jesus of Nazareth" Book With warmth and transparency, Jewish Voice’s own Messianic Rabbi Jonathan Bernis shares a compelling case for Jesus as Messiah and presents overwhelming evidence that can be traced to the Torah itself.  Get Product Share this article Recent Blog Posts Breaking: Israel suffers massive rocket attack, returns fire LAST CHANCE to DOUBLE your gift! In times of persecution – pray The Coming War Over Peace What is Jesus’ Name in Hebrew? Blog Categories Contact · Financial · Governance · ·Press Releases Privacy Get Email Updates © 2018, Jewish Voice Ministries International Site design and build by newmedia RegisterLog in ABOUT + About Jewish Voice Our Leadership Careers Contact GIVE + One-Time Monthly Holocaust Survivors Planned Giving WATCH + This Week's Show All Shows TV Schedule TV Taping Upcoming Shows Interviews Israel Newscast GO + Medical Outreaches Festivals Israel Tour READ + Blog Magazine Newsletter LEARN + Who Is Yeshua? Messianic Judaism Theological Questions Why Israel? Last Days Lost Tribes Request a Speaker PRAY + For You For Us The Scriptures Partner with Us SHOP CONTACT Home About About Jewish Voice Our Leadership Careers Contact Give One-Time Monthly Holocaust Survivors Planned Giving Watch This Week's Show All Shows TV Schedule TV Taping Upcoming Shows Interviews Israel Newscast Go Medical Outreaches Festivals Israel Tour Read Blog Magazine Newsletter Learn Who Is Yeshua? Messianic Judaism Theological Questions Why Israel? Last Days Lost Tribes Request a Speaker Pray For You For Us The Scriptures Partner with Us Shop Donate

Cold or Hot

LUKEWARM -COLD OR HOT-

CHIZAYON (Revelations) 3:13-16 את eth Cepher

13 He that has an ear let him hear את eth what the RUACH says unto the called out assembly.

14 And unto the angel of the called out assembly of Laodikeans write; These things says the Amein, the faithful and true wittness, the beginning of creation of YAHUAH;

15 I know your works, that you are neither cold nor hot: I would you were cold of hot.

16 So then because you are lukewarm, and neither cold nor hot, I will spue you out of my mouth.

Mulut

Daftar Isi: BROWNING: BIBIR ; ENSIKLOPEDIA: BIBIR , MULUT ; YUNANI: 4750 στομα stoma ; STATISTIK: MULUT ; BIBIR ; Mulut, Bibir Ke atas BIBIR [Kamus Browning] Seperti mata manusia kadang-kadang dilukiskan dapat bertindak sendiri tanpa dikendalikan oleh yang empunya, demikianlah bibir dapat *bersorak-sorai kegirangan (Mzm 71:23), atau menjaga kebajikan (Ams. 5:1-2) dan kebenaran serta menjauhkan --> dusta (Ams. 12:19). --> Hosea (Hos. 14:2) menganjurkan kata-kata pertobatan sebagai 'buah bibir kita' ganti --> korban. Ke atas BIBIR [Ensiklopedia] Baik kata Ibrani sapa, maupun (lebih jarang dipakai) kata Yunani kheilos, tidak hanya berarti bibir manusia tapi juga pinggir laut atau pinggir kali (Kej 22:17; 41:3; Ibr 11:12), dan dalam hal kata Ibraninya dapat berarti pinggir pakaian (Kel 28:16), meskipun penjabaran utamanya ditujukan pada bibir. Kata Ibrani lainnya sapam menunjuk kepada bibir atas atau kumis, selalu dalam arti menutupi, dengan tangan atau pakaian, sebagai pertanda dukacita atau malu (Im 13:45). Bnd menutupi muka dalam 2 Sam 19:4. Sehubungan dengan bibir, kita menemukan contoh khas orang Ibrani berbicara, dengan mana alat-alat tubuh nampaknya merasa dan bertindak spontan, sebagian berupa gerak lambang dan sebagian lagi disebabkan oleh kekurangan pengertian fisiologis tentang susunan syaraf ( --> TUBUH). Tapi hubungan antara bibir dan hati dikemukakan dalam Ams 16:23. Bibir tidak hanya berbicara (Ayb 27:4), tapi juga bersukacita (Mzm 71:23), gemetar (karena ketakutan) (Hab 3:16), memelihara pengetahuan (Ams 5:2), mengucapkan pujian: (Mzm 63:3), memohon (Ayb 13:6) dan memiliki kualitasetis dalam hal kebenaran, atau keadilan, atau sebaliknya; berbuat dosa atau mengucapkan dusta (Ayb 2:10; Ams 12:19; 16:13). Kesejajaran dengan lidah atau mulut adalah hal yang biasa, sa, dan semuanya digunakan dalam pengertian yang sama (Mzm 34:13; 51:15). Sama seperti dengan perkataan-perkataan ini, bibir dapat diperluas untuk berarti pidato, kata kata (Ayb 12:20), atau bahasa (Kej 11:1; Yes 19:18). BOB/SS Ke atas MULUT [Ensiklopedia] Ibrani peh dan beberapa kata lain yg kadang-kadang diterjemahkan mulut, Yunani stoma. Keduanya dipakai bukan hanya untuk mulut manusia atau binatang, atau secara antropomorfis (bentuk manusia) untuk Allah, tapi sering diterjemahkan 'mata', yaitu 'mata pedang' (Kej 34: 26; Hak 3:16). Peh dipakai juga untuk mulut sumur (Kej 29:3), mulut karung (Kej 42:27), atau mulut gua (Yos 10:22). Pemakaian umum kata ini sering bersama bibir atau lidah dan hampir selalu bisa dipertukarkan. Tangan yg ditaruh ke mulut, atau ke bibir adalah pertanda malu (Mi 7:16). Mulut bisa menimbulkan dosa (Mzm 59:13) atau mengucapkan yg baik. Kecenderungan untuk menyebut mulut seperti bertindak sendiri, dengan memakai kiasan atau karena tidak tahu ilmu faal, tidak begitu menonjol seperti halnya tentang lidah. Ini mungkin karena orang Ibrani tidak jelas membedakan fungsi anggota-anggota tubuh bagian dalam, dan mulut yg sebagian termasuk bagian dalam, jelas dihubungkan dengan anggota badan itu (bnd Ams 16:23). Berulang-ulang dikatakan bahwa mulut penuh kata-kata yg aneka ragam, atau dipenuhi roh yg mendorongnya mengucapkan kata-kata tertentu (1 Raj 22:22; Mzm 40:4). Dalam arti luas peh mengartikan kata-kata atau perintah (Kel 17:1). BOB/MHS/HAO Ke atas Yunani Strongs #4750 στομα stoma στομα stoma: mulut, perkataan, perantaraan (Kamus Yoppi) τος [neuter] mulut ( ς. προς ς. tatap muka 2Yoh 12; 3Yoh 14); perkataan, ucapan; kemampuan bicara ( ανεωχθη δε το ς. αυτου παραχρημα και γλοσσα αυτου dan seketika itu kemampuan bicaranya dipulihkan Luk 1.64); kefasihan lidah, kemampuan untuk meyakinkan orang melalui berbicara (Luk 21.15); kesaksian, bukti (Mat 18.16); mata pedang (Kamus Barclay) Ke atas Mulut [Statistik] Jumlah dalam TB : 150 dalam 141 ayat (dalam OT : 121 dalam 115 ayat) (dalam NT : 29 dalam 26 ayat) Strong dalam PL : [<02790> חרש ‎2x] [<03895> לחי ‎1x] [<03956> לשון ‎1x] [<06310> פח ‎123x] [<06433> פם ‎4x] [<06440> פנים ‎2x] [<06601> פתח ‎1x] [<06607> פתח ‎1x] [<08127> שן ‎1x] [<08193> שפח ‎4x] Strong dalam PB : [<846> αυτος ‎6x] [<3450> μου ‎3x] [<4750> στομα ‎36x] [<5392> φιμοω ‎1x] [<5491> χειλος ‎1x] Ke atas Bibir [Statistik] Jumlah dalam TB : 39 dalam 37 ayat (dalam OT : 37 dalam 35 ayat) (dalam NT : 2 dalam 2 ayat) Strong dalam PL : [<06310> פח ‎1x] [<07878> שיח ‎1x] [<08193> שפח ‎36x] Strong dalam PB : [<5491> χειλος ‎2x]

Mata

Daftar Isi: PEDOMAN: Mata ; BROWNING: BIJI MATA , MATA ; ENSIKLOPEDIA: MATA ; LAMBANG: Mata ; YUNANI: 3788 οφταλμος ophthalmos ; STATISTIK: MATA ; Mata Ke atas Mata [Kamus Pedoman] 1. Pelita tubuh. Mat 6:22; Luk 11:34 2. Allah: 2.1 Membuat - . Ams 20:12 2.2 Membuat - bercahaya. Ezr 9:8; Mazm 13:4 2.3 Membuka - . 2Raj 6:17; Mazm 146:8 2.4 Membentuk - . Mazm 94:9 3. Kerap kali indah. 1Sam 16:12 4. Kadang-kadang tidak berseri. Kej 29:17 5. Kadang-kadang bular (cacad) Im 21:20 6. Bagian-bagian - yang disebut di dalam Firman Tuhan: 6.1 Biji - . Ul 32:10 6.2 Bulu - . Ayub 16:16 6.3 Alis - . Im 14:9 6.1 Biji - . Ul 32:10 6.2 Bulu - . Ayub 16:16 6.3 Alis - . Im 14:9 7. Gerakan - yang disebut di dalam Firman Tuhan: 7.1 Mengedipkan - . Ams 10:10 7.2 Memandang. Ayub 7:8; 28:10 7.3 Menangis. Ayub 16:20; Mazm 88:10; Rat 1:16 7.4 Menunjuk. Bil 10:31; Mazm 32:8 8. - yang bersinar-sinar menyukakan hati. Ams 15:30 9. Tidak puas melihat. Ams 27:20 10. Tidak puas melihat kekayaan. Pengkh 4:8 11. Tidak menaruh perkara dursila di depan - . Mazm 101:3 12. Harus dijaga. Ayub 31:1; Ams 23:31 13. Menjadi merah karena air anggur. Kej 49:12; Ams 23:29 14. Menjadi kabur karena pedih hati. Ayub 17:7 15. Menjadi kabur karena sudah tua. Kej 27:1; 1Sam 3:2 16. Mengidap karena sakit hati. Mazm 6:8; 31:10 17. Rusak karena demam. Im 26:16 18. Orang-orang Yahudi: 18.1 Dilarang mencukur rambut di atas dahi. Ul 14:1 18.2 Mata menengadah apabila bersembahyang. Mazm 121:1; 123:1 18.3 Memakai tali sembahyang di antara kedua belah - . Kel 13:16; Mat 23:5 18.4 Perempuan Yahudi kerapkali memalit - dengan celak. Yer 4:30; Yeh 23:40 18.5 Tidak berani menengadah karena merasa hina. Luk 18:13 19. Seringkali biji - dicungkil sebagai hukuman. Hak 16:21; 1Sam 11:2; 2Raj 25:7 20. Hukuman karena merusakkan - . Kel 21:24,26; Im 24:20; Mat 5:38 21. Melukiskan: 21.1 (Melumas dengan minyak) penyembuhan oleh Roh. Wahy 3:18 21.2 Pikiran. Mat 6:22,23 21.3 (Terbuka) penerangan rohani. Mazm 119:18,37 Ke atas BIJI MATA [Kamus Browning] Ungkapan Ibrani yang digunakan untuk bola mata, bagian yang harus dijaga dengan sangat hati-hati (mis. Mzm. 17:8). Ke atas MATA [Kamus Browning] Kata 'mata' terdapat dalam Alkitab, baik dengan makna harfiah, maupun metaforis (Ayb. 21:20; Sir. 14:9). Yesus menyebut mereka yang tidak berpengertian sebagai orang buta (Mrk. 8:18). Mata yang sehat memberi penerangan untuk seluruh tubuh; sehingga jika mata rohani kita sehat, seluruh kepribadian kita pun akan sehat (Mat. 6:22-23). Ke atas MATA [Ensiklopedia] Kata Ibrani 'ayin dengan kata-kata searti dalam bh-bh lain di Asia Barat, dipakai untuk anggota badan manusia (Kej 3:6), binatang (Kej 30:41), untuk Allah (Mzm 33:18), dan juga benda-benda (Yeh 1:18; bnd Why 4:6). Dalam pemikiran Ibrani anggota-anggota badan manusia dianggap setengah berdiri sendiri dalam bertindak dan dianggap juga mempunyai sifat-sifat moral. Maka mata tidak hanya sanggup melihat, tapi dikatakan sebagai sombong dan mempunyai sifat-sifat lain (mis Yes 5:15; di situ dan biasanya TBI menerjemahkan 'manusia yg sombong' saja). Ungkapan dalam Mzm 33:18, 'mata Tuhan tertuju kepada mereka' mengandung makna pengasuhan Allah yg penuh perhatian (bnd Mzm 1:6). Mat 5:29 mencakup pemikiran Ibrani mengenai mata yg hampir bisa bertindak sendiri. Tapi Paulus menekankan bahwa anggota-anggota badan saling berkaitan (1 Kor 12:16 dab). BOB/MHS/HAO Ke atas Mata [Kamus Lambang] (1) METAFORA penjagaan dan pemeliharaan Allah atas umat-Nya. Ul 32:10; 1 Raj 8:29, 52; 2 Taw 6:20, 40; Ezr 5:5; Ayb 36:7; Mzm 32:8; 33:18; 34:16; Yer 24:6; Za 12:4; 1 Ptr 3:12. (2) METAFORA kemahatahuan Allah atau kesiagaan makhluk surgawi. Kadang-kadang disertai penghakiman-Nya atas orang jahat. 2 Sam 22:28; 2 Taw 16:9; Ayb 34:21; Mzm 11:4; 139:16; Yer 16:17; Yeh 1:18; 10:12; Am 9:4; Za 3:9; 4:10;Ibr 4:13; Why 1:14;2:18; 4:6, 8; 5:6; 19:12. (3) METAFORA keinginan, niat atau harapan seseorang, entah itu baik atau jahat. Ayb 31:7; 41:9; Mzm 101:3; 119:37; 141:8; Ams 17:24; Pkh 1:8; 2:10; Yes 3:16; Rat 2:4; Mat 6:22; Luk 11:34; 2 Ptr 2:14; 1 Yoh 2:16, dll. (4) METAFORA pengertian. Sering mengacu pada pengertian rohani. Kej 3:7; Bil 22:31; Ayb 28:21; Mzm 19:9; 119:18; Pkh 2:14; Yes 6:10; 42:7; Dan 7:8; Mat 13:15; Kis 26:18; Rm 11:8, 10; Ef 1:18; 1 Yoh 2:11; Why 3:18, dll. (5) METAFORA perkiraan atau penilaian orang atas dirinya, orang lain atau hal lain. Bil 20:12; 1 Raj 11:33; 2 Raj 10:30. (6) METAFORA orang yang tidak memiliki rasa belas kasihan. Ul 19:21; Mi 4:11. (7) METAFORA dukacita. Mzm 88:10; Yer 9:1, 18; 13:17; 14:17; Rat 1:16; 2:11, 18; 3:48, 49; Why 7:17; 21:4. Ke atas Yunani Strongs #3788 οφταλμος ophthalmos οφθαλμος ofyalmov: mata, penglihatan (Kamus Yoppi) ου [maskulin] mata ( οφθαλμος πενηρος iri hati Mrk 7.22; οις κατ' οφθαλμους di depanmu Gal 3.1); pandangan (Kis 1.9) (Kamus Barclay) Ke atas Mata [Statistik] Jumlah dalam TB : 524 dalam 487 ayat (dalam OT : 428 dalam 397 ayat) (dalam NT : 96 dalam 90 ayat) Strong dalam PL : [<0389> אך ‎2x] [<0855> את ‎3x] [<0875> באר ‎1x] [<0953> בור ‎1x] [<01065> בכי ‎1x] [<01270> ברזל ‎3x] [<01300> ברק ‎1x] [<01323> בת ‎1x] [<01543> גלח ‎6x] [<01713> דגל ‎1x] [<01832> דמעח ‎13x] [<02719> חרב ‎1x] [<03222> ים ‎1x] [<03541> כח ‎1x] [<03605> כל ‎1x] [<03851> לחב ‎2x] [<03852> לחבח ‎1x] [<04002> מבוע ‎1x] [<04161> מוצא ‎2x] [<04282> מחרשת ‎1x] [<04325> מים ‎15x] [<04599> מעין ‎21x] [<05048> נגד ‎3x] [<05704> עד ‎2x] [<05869> עין ‎346x] [<05870> עין ‎4x] [<05875> עין ‎1x] [<05878> עין ‎1x] [<06079> עפעף ‎2x] [<06310> פח ‎36x] [<06440> פנים ‎4x] [<06597> פתאום ‎1x] [<06621> פתע ‎1x] [<06664> צדק ‎2x] [<06697> צור ‎1x] [<06862> צר ‎1x] [<07166> קרסל ‎2x] [<07281> רגע ‎10x] [<07307> רוח ‎10x] [<07535> רק ‎3x] [<08173> שעע ‎2x] Strong dalam PB : [<252> αλυκος ‎1x] [<444> ανθρωπος ‎1x] [<845> αυτοπτης ‎1x] [<846> αυτος ‎2x] [<872> αφοραω ‎1x] [<1144> δακρυ ‎7x] [<1455> εγκαθετος ‎1x] [<1715> εμπροσθεν ‎2x] [<1799> ενωπιον ‎7x] [<2030> εποπτης ‎1x] [<2038> εργαζομαι ‎1x] [<3546> νομισμα ‎1x] [<3659> ομμα ‎2x] [<3692> οπη ‎1x] [<3788> οφταλμος ‎49x] [<4077> πηγη ‎7x] [<4314> προς ‎1x] [<4383> προσωπον ‎1x] [<4715> στατηρ ‎1x] [<4743> στιγμη ‎1x] [<4750> στομα ‎2x] [<4974> σφυρον ‎1x]

Tzitzit

All Things Beautiful ▼ Tying The Tzitzit "Then the Lord said to Moses, "Speak to the Israelites and say to them: 'Throughout the generations to come you are to make tassels on the corners of your garment with a blue cord on each tassel. You will have the tassels to look at and so you will remember all the commands of the Lord.'" -Numbers 15:37-39 NIV We have been enjoying learning about Jewish celebrations and traditions. This week we made Tzitzits, which are tassels which are still added to the corners of Jewish clothes today. The exact way to make them is passed down from generation to generation and has many regulations about the materials and dyes that must be used. We did not want to presume to make an actual tzitzits, but through the making of a model of one, we learned about them and their meaning. I found the idea for making them in Remembering God's Chosen Children by Susan Mortimer, but when we tried to make them according to her instructions, we ran into lots of problems. I decided it might be helpful if we told you how we ended up making them. We made our tzitzit from three strands of white cotton embroidery thread, about 20 inches long each. I actually would recommend you using about 24 inches, to give you some room to tie the last knots. More is better in this case. You can always trim off the end, if it is too long. You will also need one strand of sky-blue cotton embroidery thread at least 28 inches long. Again, a little more might make it easier to make. We punched a hole in a piece of card stock and then, placing the card stock so that the hole is facing you, put a weight on the card stock. This will give you a stable place to tie the knots. Thread all four strands through the hole, which represents the corner of a garment. Tie a double granny knot with all the white threads. Next, wrap the blue strand around the others seven times. Continue tying double knots and wrapping in this order: Double Knot Eight Coils Double Knot Eleven Coils Double Knot Thirteen Coils Double Knot The younger boys had a lot of trouble making the appropriate amount of knots and coils with the thread because they have to be tied tightly and wrapped tightly. I let them stop when they ran out of thread, for it was the experience of making one in order to cement in their minds what they were learning that was important, not that they made it according to specification. They put theirs in their history notebooks along with the scripture above. The numbers of the knots and coils all mean things, which help the Jews to remember the commandments, but when I researched what they meant, it required a knowledge of the Hebrew language, as many of the numbers are symbolic values that are attached to the Hebrew letters that make up things such as the name of God, the word "one" (as in the one God) and in the name tzitzit. at Thursday, November 14, 2013 4 comments: Ticia15.11.13 What a cool lesson. I'm really going to have to look at this once we get through our 2 years through the Bible. I've got it on my wish list right now. Reply Anonymous15.11.13 This was so cool! I always enjoy the projects you guys do! Reply Rita31.3.17 what is the meaning of the different number of coils and knots Reply Replies nathaniel abbott10.11.17 The number of knots and wrap all equal to 613 commands found in Leviticus and Deuteronomy. In the Hebrew alphabet every letter is also a number so that where the numbers can make words. Hebrew is also read from right to left much different from the way we read. In Messianic and Hebrew Roots movement some of us make Tzitzits another way by using the numbers that make up the name of G-d. In this way the number of wraps in the Tzitzits spells his name in Hebrew. Here is the numbers and letters that make up the name 10-Yod י, 5-Hey ה, 6-Vav/ Wahן , and 5-Hey ה which is יחןח Yahweh. The Tzitzits would be made by first making a loop in the middle of your string then 2 knots, 10 wraps, 2 knots, 5 wraps, 2 knots, 6 wraps, 2 knots, 5 wraps, and then 2 knots again. The color blue should be used it is the color of royalty. Before the Temple was built there was the Tabernacle. In the Tabernacle as well as the Temple there was the Table of Showbread, the Menorah, the Slaughter-place of Incense, the Slaughter-place of Ascending Offering, the Bronze Basin, and the Ark of the Covenant. When the Tabernacle was moved all of the articles but the Ark of the Covenant were wrapped in purple cloth and then leather. The Ark of the Covenant was first wrapped in leather then wrapped in blue cloth. The Blue in the Tzitzits I think is there to remind us to be Kadosh(holy) as the Ark of the Covenant was Kadosh. Reply Thank you so much for taking the time to comment. It means so much. Links to this post Create a Link ‹ › Home View web version Powered by Blogger.

Kuduskan Hari Shabbat

- KUDUSKAN HARI SHABBAT -

Pada hari ini Jumat menjelang Matahari terbenam, sampai Sabtu Matahari terbenam adalah Hari Shabbat/Hari peristirahatan bagi YAHWEH יהוה ELohim.

Keluaran 20: 11.
11. Sebab, enam hari lamanya YAHWEH יהוה telah menjadikan langit dan bumi, laut, dan segala isinya, dan Dia beristirahat pada hari ketujuh itu. Oleh karena itu, YAHWEH יהוה memberkati hari Sabat itu dan menguduskannya.

Keluaran 31: 13.
13. “Dan engkau, berbicaralah kepada bani Israel dengan mengatakan: Haruslah kamu sungguh-sungguh memelihara sabat-sabat-Ku, sebab, itulah tanda antara Aku dan kamu, bagi generasi-generasimu, agar mengetahui bahwa Aku, YAHWEH יהוה, menguduskanmu.

Hari istirahat bukan berarti tidur-tiduran tetapi berhenti dari segala pekerjaan-pekerjaan, dan Beribadah kepada YAHWEH יהוה ELohim.

Shabbat Shalom
ImanuEL HalleluYah.