our Lord Jesus Christ, Universal King

hi..
we are at the last week of the ordinary year of year C. next week we are in Advents Month.then, Christmas Season. Next, New Year. 2011. Where Are We? still here. with sins. but, Christ told us that 'Today you will be with me in paradise.' we are toady in paradise with Christ. Believe it or not.?

The White Jesus

Hi..bergitu lama rasanya tidak mencoret sesuatu di sini..semasa menghadiri misa tadi, terimbas pula kenangan lama..semasa aktif di gereja..semasa aktif dengan perempuan..dan sekarang..termenung seketika aku tadi..banyaknya dosaku..entahlah..layakkah aku masuk ke syurgaNYA.?tapi aku tidak sanggup ke nerakaNYA..ya Allah..ampunkan lah dosa-dosa ku..ceteknya ilmu ku..kurangnya pengetahuanku..berikan lah aku sesuatu untuk aku menjadi lebih baik dan menginsafi setiap kesalahanku..banyak rahsia di dalam Kitab Injil dan setiap perkataan Nya penuh makna..adakah sesiapa yang ingin membantuku.?

God love mankind

Why Jesus Christ Suppose to Die?

Jesus Christ is the Son of God. Just like us, God create us all by His hands. Jesus is the word of God and the Lamb of God. Everyone realize this and debate this story.

Why Jesus suppose to die on the cross? Why the time during the time Jesus arrested until His death call the Passion of the Christ?

The Jews scarifies the lamb to God for the forgiveness of their sins. The Torah said so. God promised to give them the Lamb that will scarify Himself for the sins of mankind. Then, Jesus was born by the virgin of Mary. On the cross Christ die. His blood was on the cross. Almost the same what were Jews do with their lamb. But Jesus is the Lamb of God that God was gave to Abraham as the substituted to his son, Isaac. On that time, God want the blood of humankind for the sins of mankind. The lamb of Jews is just for the temporary during their time in the desert, from Egypt to the land of God promising to the son of Israel. The internal sacrifice is a son of man that we call him Messiah.

Jesus showed to us how heavy the sins of mankind as we call as the Passion of the Christ. Here, we hear Jesus screaming loudly to God to forgive our sins. The suffering of Christ carrying the cross actually we are carrying more heavy than the cross that Jesus carried. Jesus died on the wood cross. The passion of the Christ also showed us the suffering that we must hold as mankind. Why Jesus must die on the cross and then come someone denying this sacred story?

The come of Ahmad.
Why this man denying the passion of the Christ? Ahmad is the face from the Heaven. Jesus showed us the sins of mankind and Ahmad come to mankind as God messenger.
Ahmad closed all the God words that spoken through His prophets. The beginning was end and we are waiting for the end of all ends.

Hosanna in the highest.

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NEHEMIAH 7-8

NEHEMIAH 7

1 ¶ Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed,
2 That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he [was] a faithful man, and feared God above many.
3 And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar [them]: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one [to be] over against his house.
4 Now the city [was] large and great: but the people [were] few therein, and the houses [were] not builded.
5 ¶ And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein,
6 These [are] the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;
7 Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, [I say], of the men of the people of Israel [was this];
8 The children of Parosh, two thousand an hundred seventy and two.
9 The children of Shephatiah, three hundred seventy and two.
10 The children of Arah, six hundred fifty and two.
11 The children of Pahathmoab, of the children of Jeshua and Joab, two thousand and eight hundred [and] eighteen.
12 The children of Elam, a thousand two hundred fifty and four.
13 The children of Zattu, eight hundred forty and five.
14 The children of Zaccai, seven hundred and threescore.
15 The children of Binnui, six hundred forty and eight.
16 The children of Bebai, six hundred twenty and eight.
17 The children of Azgad, two thousand three hundred twenty and two.
18 The children of Adonikam, six hundred threescore and seven.
19 The children of Bigvai, two thousand threescore and seven.
20 The children of Adin, six hundred fifty and five.
21 The children of Ater of Hezekiah, ninety and eight.
22 The children of Hashum, three hundred twenty and eight.
23 The children of Bezai, three hundred twenty and four.
24 The children of Hariph, an hundred and twelve.
25 The children of Gibeon, ninety and five.
26 The men of Bethlehem and Netophah, an hundred fourscore and eight.
27 The men of Anathoth, an hundred twenty and eight.
28 The men of Bethazmaveth, forty and two.
29 The men of Kirjathjearim, Chephirah, and Beeroth, seven hundred forty and three.
30 The men of Ramah and Geba, six hundred twenty and one.
31 The men of Michmas, an hundred and twenty and two.
32 The men of Bethel and Ai, an hundred twenty and three.
33 The men of the other Nebo, fifty and two.
34 The children of the other Elam, a thousand two hundred fifty and four.
35 The children of Harim, three hundred and twenty.
36 The children of Jericho, three hundred forty and five.
37 The children of Lod, Hadid, and Ono, seven hundred twenty and one.
38 The children of Senaah, three thousand nine hundred and thirty.
39 The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.
40 The children of Immer, a thousand fifty and two.
41 The children of Pashur, a thousand two hundred forty and seven.
42 The children of Harim, a thousand and seventeen.
43 The Levites: the children of Jeshua, of Kadmiel, [and] of the children of Hodevah, seventy and four.
44 The singers: the children of Asaph, an hundred forty and eight.
45 The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, an hundred thirty and eight.
46 The Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth,
47 The children of Keros, the children of Sia, the children of Padon,
48 The children of Lebana, the children of Hagaba, the children of Shalmai,
49 The children of Hanan, the children of Giddel, the children of Gahar,
50 The children of Reaiah, the children of Rezin, the children of Nekoda,
51 The children of Gazzam, the children of Uzza, the children of Phaseah,
52 The children of Besai, the children of Meunim, the children of Nephishesim,
53 The children of Bakbuk, the children of Hakupha, the children of Harhur,
54 The children of Bazlith, the children of Mehida, the children of Harsha,
55 The children of Barkos, the children of Sisera, the children of Tamah,
56 The children of Neziah, the children of Hatipha.
57 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Perida,
58 The children of Jaala, the children of Darkon, the children of Giddel,
59 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Amon.
60 All the Nethinims, and the children of Solomon's servants, [were] three hundred ninety and two.
61 And these [were] they which went up [also] from Telmelah, Telharesha, Cherub, Addon, and Immer: but they could not shew their father's house, nor their seed, whether they [were] of Israel.
62 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two.
63 And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took [one] of the daughters of Barzillai the Gileadite to wife, and was called after their name.
64 These sought their register [among] those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood.
65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood [up] a priest with Urim and Thummim.
66 The whole congregation together [was] forty and two thousand three hundred and threescore,
67 Beside their manservants and their maidservants, of whom [there were] seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women.
68 Their horses, seven hundred thirty and six: their mules, two hundred forty and five:
69 [Their] camels, four hundred thirty and five: six thousand seven hundred and twenty asses.
70 And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments.
71 And [some] of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pound of silver.
72 And [that] which the rest of the people gave [was] twenty thousand drams of gold, and two thousand pound of silver, and threescore and seven priests' garments.
73 So the priests, and the Levites, and the porters, and the singers, and [some] of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel [were] in their cities.

NEHEMIAH 8

1 ¶ And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.
2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
3 And he read therein before the street that [was] before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law.
4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, [and] Meshullam.
5 And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:
6 And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with [their] faces to the ground.
7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people [stood] in their place.
8 So they read in the book in the law of God distinctly, and gave the sense, and caused [them] to understand the reading.
9 ¶ And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
10 Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.
11 So the Levites stilled all the people, saying, Hold your peace, for the day [is] holy; neither be ye grieved.
12 And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
13 ¶ And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.
14 And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:
15 And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as [it is] written.
16 So the people went forth, and brought [them], and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
17 And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
18 Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day [was] a solemn assembly, according unto the manner.

Old Testament

Another important issue relevant to use of Hebrew Bible rather than Old Testament is the documented misunderstanding of the sense of old in Old Testament. In Christianity old in Old Testament essentially refers to time. In French it is Ancien Testament, in Latin Vetus Testamentum (like Vetus Latina Old Latin), in Greek hē palaia diathēkē (Ἡ Παλαιὰ Διαθήκη, palaios gives several English prefixes like palaeography). There is additional, confessional implication, but the semantics of this is non-trivial, related to the meaning of Testament rather than the meaning of Old.

Christian commentary on the New Testament understanding of the relationship between the Testaments became controversial in the 2nd century. Consensus was eventually achieved, well before the Catholic-Orthodox division, so all major divisions of Christianity have inherited that consensus.

The controversy arose when Marcion and his followers held the Hebrew scriptures to be superseded. So strong were Marcion's views that even New Testament books that quoted the Old were excluded from his canon. He was not entirely consistent in applying this rule, because nearly every book of the New Testament makes such quotations. Along with Gnosticism, this view has the dubious distinction of being one of the first to be classed as heretical by the early Christian "peer review" process. The Catholic Encyclopedia notes that Marcion "rejected the writings of the Old Testament" and claims that the Marcionites "were perhaps the most dangerous foe Christianity has ever known."

Both Gnosticism (with its additional pseudepigraphal gospels) and Marcion (with his limited canon) stimulated early Christian efforts to find consensus regarding a canon of scripture. Ultimately consensus excluded Gnostic books and included the Hebrew scriptures (most often the Greek Septuagint translation of them), but remained elusive regarding some New Testament books, see also Antilegomena. The continued use of the Hebrew scriptures as scripture was a deliberate and significant decision. It was a decision that meant they were accepted as authoritative on matters of doctrine and normative for matters of everyday life.

The word testament is a traditional English translation of the Hebrew word berit (covenant, contract or deal). The Jewish Encyclopedia notes several covenants between God and man in the Tanakh, including: Noah, Abraham, Moses, Aaron and David. It also discusses Jeremiah's prophecy of a "new covenant" (berit hadashah in Hebrew, Jeremiah31:31) and comments, "Christianity . . . interpreted the words of the prophet in such a way as to indicate a new religious dispensation in place of the law of Moses (Hebrews 8:8-13).”

Christians of all traditions could be cited that would acknowledge the understanding the Jewish Encyclopedia expresses in this article. However, just as the Jewish Encyclopedia acknowledges a series of covenants, that are nonetheless in some sense united, so in fact does ecumenical Christianity. The term dispensation is common in English language Christian theology in addressing the complicated issues Christians have found in understanding the relationships between the covenants in the Hebrew scriptures, and between those covenants and what the New Testament (often associated with the New Covenant) says about its own relationship to prior covenants (see Dispensationalism).

In covenant theology (a theological framework distinctive of, but not exclusive to, the Reformed churches), the scriptures are interpreted as teaching that God's original purpose was to create for himself one covenant people, which was to be found in the people of Israel in the years before the Messiah, and later expanded to universal salvation through the Messiah.Under this interpretation, old in Old Testament refers to the age before expansion of the covenant through the Messiah.

The New Testament documents themselves present Jesus and his followers as being opposed for preaching this message of gentile (non-Jewish) inclusion. Essentially, the New Testament appropriates the Jewish tradition, such as B'nei Noah, to the benefit of Christians. This is a serious matter for believers in both faiths, and a matter that scholars of those faiths often wish to leave out of contention when co-operating on projects of common interest, such as the Dead Sea Scrolls. This is another reason non-confessional terms like Hebrew Bible suit themselves to academic, and other, discourse.

Bible story

Judeo-Christian parables retelling some portions of the Bible, have long had a place in family religious worship, spiritual instruction, literature, and the cultural underpinnings of many Christian and Jewish societies. In many Christian churches, they are regular ingredients of Sunday School curricula. The underlying spiritual principles in many of these stories are being used in preaching and teaching for Judeo-Christian adults as well. The Tanakh or Old Testament, contains among others, stories about the creation and fall of humanity, the covenant God established with Abraham (the Father of All Nation), and the history of the 'Chosen People' of Israel. The New Testament in the Christian Bible contains stories about the life of Jesus, the parables he told, and about the first period of apostolic activities. Most of the apostolic activities are from Saint Paul. Just a few letter and activities from the other apostle.