Calendar of the Jewish people according to the context of the New Testament

     Dates in the New Testament is sometimes calculated by referring to the governments of non-Jews. The most typical example is Luke 3:1, where the beginning of the ministry of John the Baptist was given the date is not only 'in the 15th year of the reign of Tiberius Caesar (ie 27 years until 28 AD according to the calculations used the Seleucid era that preceded it, in which year reign new mildew seen in September/October), but also pointed to figures which ruled at that time, the secular or not, in Judea and in neighboring areas. Compare the calendar that points to the emperor in August (Luke 2:1), and Claudius (the story of the Apostles: 23), provincial land guardian Quirinius (Luke 2:2) and Gallic (Acts 18:12), and Herod, king of the nation Jews (Matthew 2:1 ; Luke 1:5). 

     But the biggest part of the New Testament writers measure time in terms commonly used in the calendar (or calendars) Jewish. They pointed at the feast of the Jews and to other sacred events. This is specifically mentioned in the Fourth Gospel (Easter, New Year's, Booths, Feast of Ordination altar, Passover and Unleavened Bread, Pentecost, the day of fasting or atonement. In between the days of the week, the Sabbath is often referred to in Luke 6:1 many Jewish texts by "sabbato deuteroproto" (first to second Sabbath), which probably is a technical term, which means it is now unknown. Indonesian translation only call 'on a Sabbath day'. Friday is 'preparation day', meaning' the day before the 'Sabbath', Passover preparation day 'means' Friday of Easter weekend'. 'The first day of the week' finds new meaning because that day is the day of resurrection; compare stories about the resurrection in Gospels ). 

     In general, New Testament times the Jewish calendar (at least before the year 70 BCE) following the calculation of the Sadducees, for the Temple services were regulated according to the calculations. Then the day of Pentecost is calculated as the fiftieth day after offering the first fruits is clear, that the fiftieth day (inclusive) was calculated from the first Sunday after Passover (cf. Leviticus 23:15); because it always falls on the day of Pentecost Sunday, as in the Christian resurrection. Calculation of the Pharisees, which became standard after AD 70, interpreted 'sabbath' in Leviticus 23:15 as the Feast of Unleavened Bread, not the weekly Sabbath; in that Pentecost always falls on the same day of the month (a view that important for those who think of Pentecost as a gift marking the anniversary of the Torah), but not on the same day in the week . Even more important than small differences in the area of dating that exist between the Sadducees and the Pharisees on the one hand and those on the other hand , following the calendar 'heretic', known from the Book of Jubilees , which now also known from the literature of Qumran. If Jesus and his disciples follow the lunar 'heretic' is, it can explain why they were celebrating Easter before he was arrested, was great priests and their followers celebrate Easter only after the crucifixion of Christ (John 18:28 ).

 (main sources: the Bible Encyclopedia CONTEMPORARY, seventh printing in July 2002)

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People of the Jewish calendar in the Context of the Old Testament

People of the Jewish calendar in the Context of the Old Testament 

     Actually there is no Hebrew word which means exactly the same with the Latin word calendarium , Indonesia ' calendar ' . Those parts of the Hebrew year mark by pointing to the months , seasons or celebrations of agricultural goods .

     a. Year ( Hebrew syana - so called because of seasonal changes or sequence ) is calculated first start with the autumn months ( the seventh ) , the month Tisyri ( Exodus 23:16 , 34:22 ) , also the beginning of the Sabbath ( Leviticus 25:8 -10 ) . When the Hebrews in Egypt, they probably receive in the sun , consisting of 12 months , 30 days each , plus five days , so 365 days ( Herodotus , 2.4) . If such changes become later and the ' beginning of the month 'or the first month of the year it was established in spring ( Exodus 12:2 , Deuteronomy 16:1,6 ) . After that year the West Semitic Hebrew calendar followed by one year consists of 12 months according to circulation of the month , instead of by circulation of the earth ( 1 Kings 4:7 , 1 Chronicles 27:1-15 ) . It is not certain whether the beginning of the year in the spring ( Nisan ) is only used for religious ceremonies , there are some guidelines that cater for the civil year , which is sometimes calculated from the month of spring, months Tisyri .

     b. Months ( see table calendar on the title " People of the Jewish calendar in the Context of the New Testament " ) . Hebrew year consisted of a few months . The calculation followed the circulation of the month , starting from the lowest levels since the first crescent appears after sunset . The first day of the new moon appears thus considered sacred ( * month). Month calendar ( Hebrew yerah , 'moon ') is computed 29/30 days. Because of that calculation is based on lunar approximately 11 days shorter than the year based on the circulation of the earth, then periodically didisipkan thirteenth month , so that day new year falling on the day before the spring of that year ( March to April ) . details are not yet known method used by the Hebrews to match the seasons of agriculture by the year based on lunar calculations . Maybe they put a month of Adar ( 12th month ) the second, or the month Elul ( 6th month ), the second of each 3,6,11,14,17 , or 19 years .

     Observed during the daytime and night time greeting one autumn day , ie on the ' end of the year ' ( 2 Chronicles 36:10 ) is important for setting the calendar, and thus also for setting holidays . So the year begins with new moon nearest the time of day and night are equal in spring , ie, if the sun was in Aries ( Jos , Ant ; 3,8,4 ) and Easter on the fourteenth day of Nisan coincided with the first full moon ( Exodus 12:2-6 ) . 

     The names used to refer to older months , perhaps sebuatn - term is local from the Palestinian people to refer to the seasons , which vary with the names of the months mentioned in the manuscript that came from Syria ( Ras Siambra , Alala , Mari ) . Abib , ' wheat yellowing ' ( Exodus 23:4 ) ; Ziv ( 1 Kings 6:1 , 37 ) ; Etanim ( 1 Kings 8:2 ) and arose ( 1 Kings 6:38 ), meaning can not be ascertained , is the origin of names from this era . At all times those months are usually referred to by numbers; first ( Exodus 12:2 ) ; second one ( Genesis 7:11 ), third ( Exodus 19:1 ), fourth ( 2 Kings 25:3 ) ; fifth ( Numbers 33:38 ), sixth ( 1Tawarikh 27:9 ) ; seventh ( Genesis 8:4 ) ; eighth ( Zechariah 1:1 ) ; ninth ( Ezrah 10:9 ), tenth (Genesis 8:5 ) ; eleventh ( Deuteronomy 1 : 3 ) ; twelve ( Esther 3:7 ) . In the days after the disposal of the names of the months of Babylon followed .

     c. Seasons and years of agriculture. Although the Hebrew calendar is based on using the months that follow the lunar calculation , but they , as farmers , tend to call the parts in the season than with the names or month numbers . Thus , the years in Palestine is divided roughly into the dry season ( April to September ) and rainy season ( October to March ) , in general can be subdivided into ' winter sowing ' ( November to December) and ' season ' ( April to June ; Genesis 8:22 ) . But the names are more specifically used by the local population , pointing to the exact month , for instance wheat harvest ( Genesis 30:14 ; Judges 15:1 ) , or the barley harvest ( 2 Samuel 21:9 ; Ruth 1 : 22 ) refers to the months of March to April ; ' harvest ' ( Exodus 34:21 ) should be in March ; and seasons ' upstream of the grapes ' ( Numbers 13:20 ) , the month of Tamuz (June to July ) . ' The rain started ' ( which is based on an ancient civil calendar began in Tisyri ) fell in September to October and the ' wet end ' in March to April. ' Summer Fruits ' ( qayits ) of August until September , giving his name on the season ' summer ' . Months of Tevet and Shevat is the months cool ' . 

     Old Testament references mentioned above can be compared with the agricultural calendar , which roughly written on a tablets , which perhaps is an inscription written by a student in the 10th century CE , found at Gezer in 1908 . Translation can not be ascertained the truth , but the inscription was recorded for the twelve -month implementation of agriculture that year starting from the autumn . ' Two months of storage. Two months for sowing . Two months for growth in the spring. One month revocation of hemp . One month of barley harvest . One month reap everything else. Two months of pruning ( grape vine ) . One month of summer fruits ' ( cf. DOTT , pages 201-203 ) . 

     d. Other ways to mention the time and the season is wearing common words for 'time' or special holidays (' iddan , Daniel 7:25 ; mo'ed , Daniel 12:7; Zeman , Ecclesiastes 3:1 , Nehemiah 2 : 6 ) , compare Psalm 104:27 , * Time . historical events are usually given a date by year - year reign of kings or a national event to remember , for instance Exodus ; while in Egypt ( Exodus 12:40 ) ; construction of the first Temple ( 1 Kings 6:17 ) or seventy -year captivity in Babylon ( Yeheskiel 33:21 ) ; or an earthquake during the reign of Uzziah ( Proverbs 1:1, Zechariah 14:5 ).

Main sources: the Bible Encyclopedia The present Volume I , July 2002.

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Repentance, Call, or Paul Transformation?

4 continued ... 

     Some of the first story about crossing cultural boundaries, cultic, ritual, and was followed by ethnic Acts 9 that describes a tradition that the most radical: Paul's conversion or call. About which of the two terms are more precise, there is a separate discussion. Traditional exegesis is usually called repentance (conversion): The legality of a Jew who persecuted the church of Christ, Paul is seen to have been turned into a follower of Christ and warriors who built the church that he had been destroyed. The Pharisee and persecutor of the church is seen as a means of preaching the gospel of repentance to the Gentiles (9:15; cf. Galatians 1:23). But there is a problem with the interpretation of Paul as a change conversion : He considered turned away from Judaism are simultaneously viewed as synonymous with legalistic religion.  
     Recent decades a number of commentators have attempted to rehabilitate the figure of Paul in the Jewish religion. They do not interpret the change in Paul as a conversion but as a call. Paul is not considered to be converted; he just changed the flow of Jews, while still acknowledge their nation and live within its tradition. Interpretation of the call contains a call stating that the mission to be an apostle of the nations. 
     If the debate "repentance or call" is viewed from the context of our multifaith, The second interpretation is more sensitive in showing respect for the Jewish religion. But the two interpretations that are both less sensitive to the people of other faiths, for they see repentance / Paul calls in perspective that is proselitisme mission. That vision can not will not create tensions with other religions. 
     Related to that, Sugirtharajah not stay on these data Acts that may be impressive conversion, Fixed-Cs-digging stendahl exceed what was said by Paul's own letters on this topic (1990:12-16). In these letters there is no expression or the shadow of Paul's conversion. Said that according Sugirtharajah more precisely reveal the changes experienced by Paul is metamorphosis, Transformation, a term also used by Paul in an invitation to the Romans (12:2), "was changed by the renewal of your mind."; Or symmorphosis, "Be conformed to the" (Philippians 3:10 and Romans 8:29). The turning point in Paul's life is a transformation in which he was to be like Christ. 
     Which led to the transformation that Paul is "the revelation of Jesus Christ" (Galatians 1:12) ... Jesus Christ reveals God as merciful. When the Pharisees saw God as the Holy, who encouraged Israel to separate themselves from the unclean nations, he returned declare God as "merciful and gracious" (Exodus 34:6), where it also pushed him past Paul to accept each other , especially those excluded. Thus, since the revelation of Jesus Christ, Paul underwent a transformation from Judaism who became a Jew exclusive to an inclusive and thus can accommodate other nations in the new people of God. 
     If a turning point in the life of Paul is seen as a transformation, then it opens the perspective for a more dialogical approach in our context that multireligious. First of all, there is no repentance in the sense of moving the idea of religion or belief change. Second, other religious people are not viewed as objects in the sense of a mission call proselitisme. Sugirtharajah this interpretation opens the perspective for an interfaith dialogue in which, first, Both sides can accept each other as God's people without having to place a religious movement; and second, The dialogue partners can help each other to open yourself to the forgotten aspects of the religion itself. 

(Main sources: Biblical Forum Popular Scientific Journals, writings of Martin Aaron "Crossing the Boundaries of Religion and Culture: Review and Reflections on Acts)

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Reaching The people of Samaria and the eunuch (Competition Inter-Denomination Church)

3 continued ...  

     Stephen's death and persecution of the church in Jerusalem did not stop the revolutionary movements of the Hellenistic, but instead led to their activities "scattered throughout the regions of Judea and Samaria" (8:1) to exceed the limits of Jerusalem. Kee (1990:46-48) warns that the Samaritan is not just another region in Palestine, such as Judea and Galilee. The Jews and the Samaritans to compete because they think that they are the real heirs of the agreement (Shechem, Samaria center, had been the center of the renewal agreement). Similarly if the shrine as a symbol of God's presence (the temple on Mount Gerizim, the Samaritan sacred place to this day never been destroyed by the Jews). They also compete again by claiming that the version they were the true law of Moses (the entire contents of the Hebrew Bible, the Samaritans recognize only the Torah, but in its own version, while in the eyes of the Jews, the Samaritans and the law has been perverted worship of God, so forbidden when dealing with them). 

     In contrast to the hostility, the Hellenist Christians who were expelled from Jerusalem precisely convey the gospel to the Samaritans. Those who had been regarded as an offender despised the covenant, it was invited by Philip to take part in the composition of the new covenant people. When the Apostle Peter and John came to see these new developments and laid his hands on the Samaritans, the Holy Spirit came upon them, as a sign of confirmation. Full support of the Jerusalem church seems from the record that Peter and John "preached the gospel in several villages of Samaria" (8:25). 

     If we read in the context of the church and our denomination still compete with each other and accusing each other of "stealing members', we are reminded that the proclamation of the Gospel in Samaria, not the tactics of the Christian community to add members of another church fare, but as the momentum for the people of Israel are divided so that can bepeaceful back. Reunion story of God's people are not just interesting inspirator materials, such as to the cause of PGI (Communion of Churches in Indonesia), but also provides a new perspective for the actual streams of Christianity that was alive in the competition and the 'hostility' . 

     Similar openness toward people who are considered despicable - albeit involving geographic regions and other ethnic groups - is described in Acts 8 continued, the story of the eunuch and Ethiopia (verses 26-40). However much appreciated in the royal palace, but in the law of Moses (Deuteronomy 23:1) persons who are prohibited from joining castrated with God's people. This eunuch came to Jerusalem only to experience rejection. However, it was despicable the way people read the Book of Isaiah in the carriage on his way home to show himself as a figure of a percari extraordinary God. By starting from Isaiah 53, and Philip could convey the Gospel to him. Because the belief in Jesus Christ, he then baptized, the despised who seek God, we can be part of God's people which has been updated.  

     Acceptance of this man's story raises the question why our evangelism is now "less" reach out to people who truly believe and vibrant spirit but does not meet the demands of ritual "unlawful" under the terms of the size of the church and our society (eg the status of marriage is wrong, that life as gay or lesbian, etc.).  

(Main sources: Biblical Forum Popular Scientific Journals, Aaron Martin article "Crossing the Boundaries of Religion and Culture: Review and Reflections on Acts of the Apostles")

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The Hellenic involving

Continued 2 ...

   
     The first step is found by the defection limit Kee (1990:43-44) in Acts 6. In churches which are all Judeo-Christian, there are differences in language and culture, ie between those who speak Hebrew and Greek (the Hellenized). Disputes arise because of the unequal distribution of food to the poor of the Hellenic minority. The problem was answered not by insidential but by organizing the division of responsibilities: the seven deacons chosen all have a Greek name (Acts 6:5). Redistribution of responsibilities that will impact this far, not only for food issues, but also to preaching the gospel to the Hellenistic world (cf 11:19-21).
     It was immediately clear from the speech of Stephen in Acts 7 (Kee, 1990:44-46). The main point is that the location or a particular place is not the basis of God's relationship with his people, as the understanding of Judaism is oriented in the temple of God and tried to defend Palestinian land and culture. Abraham's relationship with God has begun in Mesopotamia (7:2), and after arriving to the promised land, Abraham had given no inheritance. Pathway did not (paragraph 5). Conversely Abaraham descent "into newcomers in a foreign country" (paragraph 6). Joseph sold into Egypt, he was accompanied by God. Then he saves Jacob and his descendants in there too (verse 19). In the desert Sinailah God revealed himself to Moses, and the signs of His power-His are shown in the Red Sea (paragraph 30.36). Throughout the history of ancient Israel, the tabernacle as a sign of God's presence among his people to move around in the wilderness and in the country. Only then David decided to give him a permanent place in Jerusalem, Solomon built a house for God (verse 45). Right in the part, Stephen decided her story by quoting Isaiah 66:1-2, the prophecy that challenges the idea that the Supreme Being silent in the temple made by human hands (Acts 7:48). Quote Isaiah was preaching a presence as well as the universal rule of God. Stephen was murdered, but his colleagues will bring the news to the other side, while overcoming various obstacles geographic, ethnic, cultural, and religious. Pembangian responsibilities among the Hebrews and the Hellenists in Acts 6 is something for the actual state of our congregations are generally multi-cultural (cultural pluralism). The extent to which our church jumble of material that divides not only fairly, but also share responsibility in proportion between the various cultural groups, in the belief that such division will extend the reach and impact of our preaching?.
     Stephen is opposing efforts to dominate prophetic presence of God in a particular residence. To what extent is this criticism for wearing appreciation of our religion in Indonesia?. Many Christians, particularly Catholics excessive sponsor certain places (the church building, a place of pilgrimage, the holy land) or time-period (Day Sunday worship, Novena, a lucky day), either as a sign of identity that distinguishes them from people who are considered less superior; or as a place / time refugee from the middle of a world that valued the dark, or as a kind of alibi or even a means of deception in the eyes of a professional life lived without God and without conscience. Monopoly where / when the sacred is not only alienating people of other beliefs, but also to exclude God from our world. If in our society into an increasingly secular, God has not witnessed and were found everywhere and anytime, in the end he did not aka tone at all.

(Main sources: Biblical Forum Popular Scientific Journals, writings of Martin Aaron "Crossing the Boundaries of Religion and Culture: Review and Reflections on Acts) Read Full Post......

Starting from Jerusalem

1 continued ........

Starting from Jerusalem

     Early preaching of the Gospel by the apostles was the scene of the events of Pentecost outpouring of the Spirit on the Day of Pentecost in Jerusalem in the presence of Jews from all over the world who heard the apostles communicate the gospel in their own language. This symbolic story full of anticipation of a hoist spread of the gospel and the expansion of God's people who are not only geographical. This scene anticipates a rearrangement of the people of God in such a way as to bridge the differences in ethnic, social, cultural, and religious; anticipate a movement that contrast the transformation of the legacy of Israel but on the other hand also leads to an inclusive fellowship.

     This movement started from Jerusalem (Acts 1:4, 8), the place where God is believed to be present in the temple. In this place the Jewish people to receive an explanation of the Torah of Moses and seek forgiveness and reconciliation in the cult. There, in the temple, in Solomon's Porch (Acts 3:11, 5:12), the apostles preached the Gospel to the people of Israel, the church covenant. Meaning of the Gospel for Israel is explained by the apostles in front of the supreme court: "God of our fathers raised up Jesus, whom you hang on the cross and kill you. He who has been exalted by God himself with his right hand a ruler and a Savior, so that Israel can repent and receive forgiveness of sins (Acts 5:30). " Preaching the Gospel which started from Jerusalem, does not aim to start a church the other, but "re-establish Israel who repent and believe" (Krodel, 1986:23). Rearrangement of God's people will walk in a way that people will reach the entire human race. But in moving toward the end of the earth, will continue to be maintained relations with the church in Jerusalem, where the launching of this movement (11:2, 12:25, 15:2,22, 16:4, 18:22, 19:21, 20:16,22, 21:4-17).

(The main source of this article: Biblical Forum Popular Scientific Journals Aaron Martin : Crossing the Boundaries of Religion and Culture: Review and Reflection on Acts)

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Crossing the Boundaries of Religion and Culture

Review and Reflection on Acts

(Main source: Martin Aaron in the book "Popular Scientific Journals Biblical Forum")

"Church regard the Bible not only as a collection of historical documents ... but primarily as the Word of God is addressed both to himself and to the entire world today. This fact raises faith efforts actualization and inculturation of the biblical message and also the various attempts to use biblical texts in worship, in lactio divina, pastoral ministry, and in the ecumenical movement".

     The opening sentence of the last chapter of a Catholic Church document on the interpretation of the Bible in the church, the Bible interpretation placing of science in the context of broader business and major. This effort addressed by two complementary terms:-actualization and inculturation (also called contextualization). This business takes place not only in theological reflection, but also in various pastoral praxis. Important note also that this business is not viewed as an internal activity for the sake of the church alone but as a task for the entire world today.

    Below is the author wanted to show that the contextualization of the Word of God is no longer new, having been started by the Bible itself. This prompted us to perform similar actions. We are moved by the story continues to hold the Bible to reinterpretation about the word of God into new contexts. Contextualization effort illustrated the beginning of the easiest is from the Acts of the Apostles, the book is perhaps less attention in the study of theology today. With a very interesting book describes how the first century of preaching the gospel constantly crossing the boundaries of culture and religion. This crossing of the more interesting story because it illustrates again the beginning of a small mission church in the middle of the wider community of the Roman Empire, a mission similar to our mission as a small minority in the middle of a large Indonesian community. However, this mission will also differ when viewed from the angle of religious environment. Environmental Hellenistic polytheism and syncretism is not the same world with the environment of Asia's great religions present in our society. Such differences should be considered in re-reading of Acts in our situation.

     In understanding the Acts of the Apostles as a cross-cultural stories in religion, the author was assisted by Howard C. Kee's in his book Theology of Acts. The author uses the fourth chapter of the book entitled "Reaching out Across Religious and Cultural Boundaries" (Kee, 1990: 42-69). While tracing some of the Acts of the Apostles from the point of contextualization of the Gospel in the world of Hellenistic news, authors will also propose some points of reflection about its meaning for us in the context of Indonesia today. In this case we also owe a publication of the WCC, spirit, the Gospel, Cultures (Langerak et al., 1996), and articles of theologies of Asia / Indonesia, which will be called at the time.

"As a final note, please read the next posting which is a continuation of this writing some of them are: Starting from Jerusalem, Hellenistic Involving People, Reaching the Samaritans and the eunuch, Repentance, call, or the transformation of Paul?, Reception nations began through Peter, Reaching further, geographic, ethnic, religious, and cultural, agrees on the principles, encounter the gospel with the Graeco-Roman society and dialogue between the Gospel with Greek philosophy".

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