#Peshitta Holy Bible

[mybeautifulchristianjourney]

The Persistent Widow

1 He told them also a parable that they should pray at all times and they should not grow weary: 2 “There was in one city a certain judge who did not worship God and did not honor the children of men.” 3 “There was a certain widow in that city, and she was coming to him and saying, 'Vindicate me of my legal adversary.' “ 4 “And he would not for long time, but after this, he said to himself, 'Although I do not worship God neither honor people' 5 'Nevertheless, because this widow wearies me, I shall avenge her, lest she be constantly coming and annoying me.' “ 6 And our Lord said, “Hear what the evil judge said.” 7 “Shall not God all the more perform vindication for his Elect, who cry to him by day and by night, and he delays his Spirit concerning them?” 8 “I say to you that he shall perform their vindication quickly. However, The Son of Man shall come, and will he then find faith on the earth?” — Luke 18:1-8 | Peshitta Holy Bible (PESH) The Peshitta Holy Bible Translated by Glenn David Bauscher Copyright © 2018 Lulu Publishing; 3rd edition Copyright © 2019 Cross References: Exodus 22:23; Psalm 88:1; Proverbs 20:6; Isaiah 40:27; Isaiah 40:31; Isaiah 62:7; Matthew 5:25; Matthew 5:45; Luke 7:13; Luke 7:19; Luke 11:8; Luke 17:26; Luke 20:13; 1 Corinthians 9:27; Hebrews 12:9; James 2:4

[revdrjamesjshowersjr]

Lords Prayer in Aramaic

So help them God..Amen, Ameen, Amun, Amin, Aum..

[humbleservantprayerwall]

Daily Devotionals 08-05-2024

(Reading Your Bible Daily Is Fundamental) Book-Chapters of the Day: 1 Samuel 17/Psalm 23/ Peshitta – Aramaic Holy Bible in Plain English Exodus 10 AUDIO LINK: http://sirteddy.com/exodus/10.mp3 READ ALONG: https://biblehub.com/aramaic-plain-english/exodus/10.htm Peshitta – Aramaic Holy Bible in Plain English Exodus 11 AUDIO LINK:  http://sirteddy.com/exodus/11.mp3 READ ALONG:…

[dearicpayne]

https://www.facebook.com/share/p/3MCBoTsgW1XFi3nu/?mibextid=oFDknk

COMPARING GOSPELS

As we have shown, there are discrepancies in the works of human hands, especially when translating through a number of languages, and having hundreds of different Bible versions to compare does not help. We need to also consider other points when looking at the gospels of Matthew, Mark, Luke and John.

Here we compare the death of Christ between the four gospels using the Aramaic Bible in Plain English:

Matt 27.46 And toward the ninth hour Yeshua cried with a loud voice and he said, "Oh God, oh God! Why have you forsaken me?"

47 Those people who were standing there, when they had heard, they were saying, "This one has called Elijah."

48 At that moment one of them ran and took a sponge and filled it with vinegar and placed it on a reed and gave a drink to him.

49 But the rest were saying, "Let him alone; we shall see if Elijah comes to save him."

50 But Yeshua cried again with a loud voice, and his Spirit departed.

Mark 15.34 And in the ninth hour Yeshua cried out in a loud voice, and he said: "Eil, Eil, lemana Shabaqthani", which is, "My God, my God, why have you forsaken me?"

35 And the people who heard among those standing there were saying, "He called to Elijah."

36 But one ran and filled a sponge with vinegar and tied it on a reed to give him a drink and they said, "Let him alone. Let us see if Elijah comes to take him down."

37 But Yeshua cried with a loud voice, and he expired.

Luke 23.44 But it was about the sixth hour and there was darkness upon all the earth until the ninth hour.

45 And the sun grew dark, and the curtain of The Temple was ripped apart from its middle.

46 And Yeshua called out in a loud voice and he said, "My Father, into your hands I lay down my spirit." He said this and he expired.

John 19.28 After these things Yeshua knew that everything had been finished, and that the scripture may be fulfilled, he said, "I thirst."

29 And a vessel had been set full of vinegar, but they filled a sponge from the vinegar and placed it on hyssop and they put it near to his mouth.

30 When he took the vinegar, Yeshua said, "Behold, it is finished." And he bowed his head and gave up his Spirit.

When reading the different accounts of Our Lords death, we must take into consideration that the only eye witness who wrote of this was John. As you can see, Matthew takes his reference from Mark and not John, while Luke gives a variation in the translation of "Eil, Eil, lemana Shabaqthani". Some of these gospels were also written many years after the death of Christ.

As there is a slight difference between the Hebrew and Aramaic, this could account for the different interpretations, but even the crowd were confused over whether Yeshua was calling out to God or Elijah.

George Lamsa, who translated the Syriac Aramaic as Eli, Eli, lemana shabaqthani, which is "My God, my God, for this I was spared!"

A footnote in Lamsa's English version of the Bible explains Yeshua's meaning as "This was my destiny."

Rev. David Bauscher gives the translation of the Aramaic Peshitta as "Eil, Eil, lemana Shabaqthani", which is, "My God, my God, why have you forsaken me?"

Mark is recording what the crowd thought they heard Yeshua say, while John, who was at the Lords side, recorded what he heard. In order of primacy, I would go with the Gospel of John in this instance, then Mark, followed by Matthew and Luke.

The Aramaic Bible in Plain English would be the most accurate source we have of the New Testament, which is used in the above examples and the version we recommend.

http://www.biblehub.com

Use the ARA (Peshitta Aramaic Holy Scripture translated to English)

[jeremyinchrist]

You should check it out. Learn something new.

[religioused]

There is a new Bible translation, the Modern Standard Version. The Bible is an affirming translation.

A brief description appears below. The Bible can be purchased on both Barnes and Noble and Amazon. For your convenience, a link is provided to the Barnes and Noble website.

________

NEW - The worlds first affirming and inclusive Bible.

The Modern Standard Version is a complete translation of the Holy Bible in modern English. The Modern Standard Version is primarily that of the "equivalence" of a word for word translation. The Septuagint, the Dead Sea Scrolls, Samaritan Pentateuch, Syriac Peshitta, Aramaic Targum, Old Latin, Vulgate manuscripts, the Biblia Hebraica Stuttgartensia (5th edition.) and the Hebrew Tanakh was used to translate the Old Testament and correct the Masoretic Leningrad Codex. Critical texts are used to translate the New Testament instead of the Majority text that the ASV used. Thousands of archaic words and phrases have been updated and the MSV was checked against the Greek and Hebrew texts where there are significant textual variants or the meaning is not certain.

Anglo-Saxon words such as sin and Hell (which are not Hebrew or Greek words) have been replaced case by case with the proper English words. Also, there were six scriptures known as "the clobber scriptures" that have been used to hate, condemn and exclude the LGBTQ community. Those six passages have nothing to do with homosexuality. Yet, the reason why they claim to do those things is because they say they hate "sin". It's not sin they hate, it's homosexuals! They do not put forth the same kind of energy on anything else they call sin. Scripture should never be used to give people a license to become gatekeepers or modern day pharisees. The MSV is the worlds first truly inclusive and affirming Bible!

While you can go directly to either the Amazon or Barnes & Noble website and order the Bible, I was informed of an easier way.

Thank You can go to the Modern Standard Version website. On the website, you will find all of the formats of the Bible listed. You can click on the Bible you want and you should be directed to where you can purchase the book online. The website is https://www.msvbible.com.

[weamnamou]

Interview with Dr. Rocco Errico, Author, Lecturer and Biblical Scholar

Interview with Dr. Rocco Errico, Author, Lecturer and Biblical Scholar

Dr. Rocco A. Errico is an ordained minister, international lecturer and author, spiritual counselor, and one of the nation’s leading Biblical scholars working from the original Aramaic Peshitta texts. For ten years he studied intensively with Dr. George M. Lamsa, Th.D., (1890-1975), world-renowned Assyrian biblical scholar and translator of the Holy Bible from the Ancient Eastern Text. Dr.…

[urhotheway]

This week we look at the term 'Mor' or 'Mar' which is frequently used in our everyday worship life as a Syriac Orthodox Christian. As Payne says in the compendius Syriac dictionary, Mor is used “not only in addressing a superior, but as a title of ecclesiastics and saints". The female equivalent is Mort. : In the Syriac Orthodox tradition, the Peshitta Bible uses the term Moran (our Lord) in lieu of the Hebrew Tetragrammaton, whenever referring to God. We call our Lord Jesus Christ, Moran Yeshu M'shiho in Syriac. The phrase "Moran Mor" is used when addressing the Patriarch of Antioch, signifying him being in the highest ecclesiastical position of the Holy Church. | | | | | | #urho #UrhoTheWay #SyriacOrthodox #Malankara #MGSOSA #Syriac #Orthodox #OrientalOrthodox #Christianity #syrianorthodox #MalankaraSyriacOrthodox #Jacobite #knanaya #suryoyo #Orthodox #coptic #copticorthodox #armenianorthodox #tewahedo #ethiopianorthodox #eritreanorthodox #orthodoxchristian #FaithFriday https://www.instagram.com/p/CCd6_rHlZah/?igshid=c3q0h6prq39c

[theapostlesnigeria]

ORIGIN AND GROWTH OF THE ENGLISH BIBLE

TRADITIONAL - Additions to Esther, Susanna, Song of the Three Holy Children, Bel and the Dragon, Judith, and Tobit.

PROPHETIC - Baruch and the Prayer of Manasseh.

APOCALYPTIC - 2 Esdras and 4 Esdras in the Latin Vulgate.

INSTRUCTIVE - Ecclesiasticus and the Wisdom of Solomon (in a style like the Proverbs).

ORIGIN AND GROWTH OF THE ENGLISH BIBLE

The above drawing shows the gradual development of the English Bible as well as the foundations on which each successive version rests.

Since we are living in an age of printing, it is hard for us to realize that when the books of the Bible were originally written, there was no easy or inexpensive way to make copies. Each copy had to be made slowly

and laboriously by hand. It was inevitable that many ancient books would be lost. This largely accounts for the fact that all original manuscripts of the Bible have

perished.

The question arises, What is the literary foundation of the Bible?

(1) - EARLY COPIES

These were possibly made from the original manuscripts. Three principal ones are:

(a) The Codex Sinaiticus, a codex (early bound book) of the Greek Bible, belonging to the fourth century. Purchased from the Soviet Republic of Russia in 1933 by Great Britain and now in the British Museum.

(b) The Codex Alexandrinus, probably written in the fifth century, now in the British Museum. Contains the whole Greek Bible with the exception of forty lost leaves.

(c) The Codex Vaticanus, in the Vatican library at Rome, originally contained the whole Bible but parts are now lost. Written probably about the middle of the fourth century.

(2) - THE ANCIENT VERSIONS AND TEXTS

a) The Septuagint. A translation of the Old Testament Hebrew Scriptures into Greek, made at Alexandria about 250 B.C.

(b) The Samaritan Pentateuch. Not strictly speaking a version, but the Hebrew text perpetuated in Samaritan characters.

(c) Peshitta or Syriac. The whole Bible, date uncertain (first or second century?), a translation into the common language of certain parts of Syria.

(d) The Vulgate. The entire Bible translated into Latin, by Jerome at Bethlehem. Completed about AD 400. For a thousand years this was the standard Bible in the Roman Catholie Church.

(e) The Masoretic Text. An authoritative edition of the Hebrew Scriptures (OT) developed by Jewish scholars from c. AD 500-950, in which vowel points were first introduced into the consonantal (consonants only) Hebrew text.

(3) - EARLY ENGLISH VERSIONS

During the Dark Ages very little Bible translation was attempted. A few minor translations were made of parts of the Bible, but generally the Word of God was locked up in the Latin language, which was unknown to the common people.

JOHN WYCLIFFE (1320-1384), a great English scholar and Bible student, conceived the plan of translating the whole Bible into common English. He first translated the New Testament about 1380. Exactly how much more he did before his death is uncertain. His friends completed the work after his death. From the drawing it can be seen that his work rests primarily on the Latin Vulgate.

WILLIAM TYNDALE was the next of the great English translators. He was an early and courageous reformer and was determined that the English common people should have the Bible in their own language. Because persecution made it impossible for him to do his work in England, he crossed over to the Continent, where his New Testament translation was issued in 1525 and the Pentateuch in 1530.

By referring to the drawing it can be seen that his version does not rest entirely upon the Latin Vulgate. Tyndale was a capable Greek scholar and had access to the Greek text of Erasmus and other helps which

Wycliffe did not possess. He also had a fine command of English, which left its impression on all later versions. Although he was martyred before he completed the Old Testament, it is generally thought that he translated the material which appeared later in the Matthew's Version.

MILES COVERDALE. A friend of Tyndale, he prepared and published a Bible dedicated to Henry VIII in 1535. Coverdale's New Testament is largely based on Tyndale's. He explicitly disclaimed originality, but used

the Latin and other versions, as well as Tyndale's, as helps.

MATTHEW'S BIBLE. 1537. About the same time as the second edition of the Coverdale Bible another translation appeared. Its authorship is somewhat uncertain, but though it bears the name of Matthew it

is generally credited to John Rogers, a friend and companion of Tyndale. This scholar, it is thought, had come into possession of Tyndale's unpublished translation of the historical books of the Bible. It contains Tyndale's translations in their latest forms but also reflects Coverdale's work.

THE GREAT BIBLE. 1539. It will be noted, by consulting the drawing, that this translation is based on the Matthew's, Coverdale, and Tyndale Bibles. The first edition was prepared by Miles Coverdale and was ordered to be displayed in every Enıylish church. It Was a large volume and was chained to the reading desk in the churches, where the people flocked to hear the reading of the Word of God.

THE GENEVA BIBLE. 1560. Made at Geneva by scholars who fled from England during the persecution by Queen Mary, it was a revision of the Great Bible collated with other English translations. A very scholarly version, handy in size, and for many years a popular Bible in England.

THE BISHOPS' BIBLE. 1568. Prepared under the direction of the Archbishop of Canterbury during the reign of Elizabeth. Mainly a revision of the Great Bible, although somewhat dependent upon the Geneva version. It was used ehiefly by the clergy and was not popular with the common people.

THE DOUAY BIBLE. A Roman Catholic version made from the Latin Vulgate. The New Testament was published at Rheims, 1582; the Old Testament at Douay 1609-1610. It contains controversial notes and, until recently, was the generally accepted English version of the Catholic Church.

THE KING JAMES, or Authorized, Version. 1611. The translation generally used by English-speaking people for over three hundred years; made by forty seven scholars under the authorization of King James I of England. The Bishops' Bible was the basis of this version, but the Hebrew and Greek texts were studied and other English translations consulted in order to obtain the best renderings.

THE REVISED VERSION. 1881-1885. Made by a group of English and American scholars. It can be seen by glancing at the drawing that the Revised Version, while it was supposed to be a revision of the Authorized Version, has one distinct advantage over all its predecessors. It reaches down to the most ancient copies of the original Scriptures. Some of these ancient texts were not available at the time of the translation of the Authorized Version.

THE AMERICAN STANDARD VERSION. 1900-1901. This version incorporates into the Revised Version, the renderings preferred by the American members of the Revision Committee of 181-1885.

(4) - ENGLISH VERSIONS SINCE 1901

As shown on the chart, at least ten modern English translations of the Bible have appeared since 1901. The twentieth century has seen numerous archaeological discoveries in the Holy Land, as well as the discovery in 1947 of the Dead Sea Scrolls, which inlcluded ancient Hebrew, Aramaic, and Greek manuscripts and fragments. Some of these are more than 1000 years older than any previously known Old Teatament manuscripts. Bible scholars are therefore able to study and compare more and better materials in trying to determine exactly what the inspired writers wrote. In addition to going back to ancient copies of

original Scriptures and to the Dead Sea Scrolls, modern translators for the most part have followed the text arrangement of the King James Version, the English Revised Version, and the American Standard Version.

THE REVISED STANDARD VERSION. 1952. In 1928 the copyright for the American Standard Version was acquired by International Council of Religious Education, who authorized a revision by a committee thirty-two Bible scholars. The New Testament was published in 1946 and the complete Bible in 1952. It is now owned by the Division of Education of the National Council of the Churches of Christ in the United States of America. The Revised Standard Version Committee is a continuing body, which is both ecumenical and international, with active Protestant and Catholic members from Great Britain, Canada, and the United States. Additional revisions were made in the New Testament in 1971.

THE BERKELEY VERSION. 1959. The New Testament was originally translated into modern English from the Greek by Gerrit Verkuyl in 1945. A staff of 20 translators, including professors from various Christian colleges and seminaries, worked on the Old Testament under the direction of Dr. Verkuyl. Footnotes are given on many difficult passages.

THE AMPLIFIED BIBLE. 1965. This modern English version was commissioned by the Lockman Foundation. An editorial committee of Hebrew and Greek scholars gave particular attention to the original language texts. In addition to footnotes, it has bracketed explanatory words following many difficult phrases.

THE JERUSALEM BIBLE. 1966. This Roman Catholic work was produced originally in French at the Dominican Biblical School in Jerusalem in 1956 and was known as "La Bible de Jerusalem." The English version was translated from the original Hebrew and Greek texts, but follows the French version on most matters of interpretation. The divine name Yahweh is used, and the Apocrypha is included.

NEW ENGLISH BIBLE. 1970. A joint committee of Bible scholars from leading denominations in England, Scotland, Wales, and Ireland, assisted by the University presses of Oxford and Cambridge, worked some twenty-two years making this translation from the Hebrew and Greek texts. The New Testament was published in 1961, and the full Bible edition includes

Apocrypha. It is printed in paragraphed single-column format, with verse numbers on the outside margin of the pages.

NEW AMERICAN STANDARD BIBLE. 1971. This revision of the American Standard Version was, like the Amplified Bible, commissioned by the Lockman Foundation. A group of Bible scholars worked for ten years, translating from the best original texts and endeavoring to render the grammar and terminology of the American Standard Version in more contemporary English. The New Testament was published in 1963.

THE LIVING BIBLE. 1971. This paraphrase by Kenneth N. Taylor seeks to express in the simplest modern English what the writers of the Scriptures meant.

TODAY'S ENGLISH VERSION (Good News Bible). 1976. The New Testament, entitled "Good News for Modern Man," was published in 1966 by the American Bible Society. A translation committee of Bible scholars was appointed to work with the United Bible Socileties to make a similar translation of the Old Testament. Their objective was to provide a faithful translation into natural, clear, and simple contemporary English. American and British editions of the complete Bible were published in 1976.

NEW INTERNATIONAL VERSION. 1978. Under sponsorship of the New York International Bible Society (now the International Bible Society), a Committee on Bible Translation was formed to oversee a completely new translation from the best original texts. The Committee enlisted the help of Bible scholars from the United States, Great Britain, Canada, Australia, and New Zealand, and from various denominations in order to avoid sectarian bias. The translation of each book was assigned to a team of scholars, and several committees carefully checked accuracy, clarity, and literary style. The translators were united in their commitment to the authority and infallibility of the Bible as God's written Word.

NEW KING JAMES VERSION. 1982. The New Testament of the New King James Version was published in 1979. One hundred and nineteen Bible scholars worked on this project, which was sponsored by the International Trust for Bible Studies and Thomas Nelson Publishers. They sought both to preserve and to improve the 161l version.

THE NEW REVISED STANDARD VERSION. 1990. This is the result of fifteen years of work contributed by a committee of thirty scholars representing various

denominations. The motto of translators was to be "As literal as possible, as free as necessary." Some editions include also the Apocryphal/Deuterocanonical books

accepted by Roman Catholics and Eastern Orthodox Churches. The Committee states in the Preface, "We have resisted the temptation to introduce terms and phrases that merely reflect current moods, and have tried to put the message of the Scriptures in simple, enduring words and expressions that are worthy to stand in the great tradition of the King James Bible and its predecessors."

Source - Thompson Chain - Reference Bible, Second Improved Edition, New International Version, Frank Charles Thompson, D.D., Ph.D., 1990.

[mybeautifulchristianjourney]

Esau's Descendants

1 And these are the generations of Esau; Esau is Adum. 2 Esau took his wives from the daughters of Canaan; Ada daughter of Alun the Khethite and Ahulibama daughter of Ana, son of Tsebaun the Khivite; 3 And Besmath, daughter of Ishmayl, was the sister of Nebiuth. 4 And Ada bore Eliphaz to Esau, and Besmath gave birth to Rawaeil; 5 And Ahulibama gave birth to Yawish and Yalan and Qurakh; these are the children of Esau who were born to him in the land of Canaan.

6 And Esau took his wives and his children and his daughters and every soul of his house and all his cattle and all his possessions that he possessed in the land of Canaan, and he went on to the land of Seir from before Yaquuv his brother. 7 Because their cattle were too abundant to dwell together and the land that they inhabited was not sufficient to contain them, because of their cattle. 8 And Esau dwelt in the mountains of Seir; Esau is Adum.

9 And these are the generations of Esau, the father of the Adumites in the mountain of Seir, 10 And these are the names of the children of Esau: Ruil, son of Besmath, the wife of Esau, Eliphaz, son of Ada, the wife of Esau. 11 And the sons of Eliphaz were, Tayman and Umar and Tsephu and Gatham and Qanaz. 12 And Tamna was a concubine to Eliphaz, son of Esau, and she bore Amaleeq to Eliphaz; these are the children of Ada the wife of Esau. 13 And these are the sons of Ruil: Nakhath and Zarakh and Shama and Maza; these are the sons of Besmath the wife of Esau. 14 And these are the sons of Ahlibama, the daughter of Ana, who was son of Tsabown the wife of Esau, and she bore to Esau, Yaush and Yalan and Qurakh.

The Chiefs of Edom (1 Chronicles 1:43-54)

15 And these are the Princes of the sons of Esau, the sons of Eliphaz, the firstborn of Esau: Prince Tayman, Prince Umar, Prince Tsephu, Prince Qanaz. 16 Prince Gatham, Prince Qurakh, Prince Amaleeq; these are the Princes of Eliphaz in the land of Adum; these are the sons of Ada. 17 And these are the sons of Ruil, son of Esau: Prince Nakhath, Prince Zarakh, Prince Shama, Prince Maza; these are the Princes of Ruil in the land of Adum; these are the sons of Besmath, the wife of Esau. 18 And these are the sons of Ahlibama, the wife of Esau: Prince Yaush, Prince Yalan, Prince Qorakh; these are the sons of Ahlibama, daughter of Ana, the wife of Esau. 19 These are the sons of Esau and these are the Princes of Esau; he is Adum.

20 And these are the sons of Seir, the Khorites, dwellers of the land: Lutan and Shubal and Tsebun and Ana, 21 And Deeshun and Atsar and Deeshan; these are the Princes of Khorites, sons of Seir in the land of Adum. 22 And there were the sons of Lutan: Khori and Humam and the sister of Lutan, Tamna. 23 And these are the sons of Shubal: Ulan and Mankhath and Ubal and Shaphar and Uyam. 24 And these are the sons of Tsabown: Ana, and Ana is the Ana who found for himself waters in the wilderness when he was feeding the donkeys of Tsabown, his father. 25 And these are sons of Ana: Dishun, Ahlibama. 26 And these are sons of Dishun: Khamran and Ashban and Yathran and Kran. 27 And these are sons of Atsar: Kalhan and Zawan and Aqan. 28 And these are sons of Dishan: Uts and Aran. 29 And these are the Princes of Khorites: Prince Lutan, Prince Shubal, Prince Tsabown, Prince Ana. 30 Prince Dishun, Prince Atsar, Prince Dishan; these are the Princes of the Khorites to the Princes in the land of Seir.

The Kings of Edom

31 And these are the Kings that reigned in the land of Adum before a King would reign over the children of Israel. 32 Bela reigned in Adum, son of Beor, and the name of the city, Dayhab. 33 And Bela died and Yubab reigned after him, son of Yarakh of Butsar. 34 And Yubab died and Kheshum reigned after him from the land of Timna. 35 And Kheshum died and Hadad reigned after him, son of Badad who killed Midianites in the fields of Muab, and the name of the city was Gweeth. 36 And Hadad died and Samla reigned after him from Maserqa. 37 And Samla died and Shawal reigned after him from Rekhbuth the river. 38 And Shawal died and Belkhnan, son of Abakur, reigned after him. 39 And Belkhnan, son of Abakur, died, and Hadad reigned after him and the name of his city was Pau, and the name of his wife, Mahtbayel, daughter of Matreed, son of Mizahab.

40 And these are the names of the Princes of Esau by their families, by their generations, by their names: Prince Tamna, Prince Anwa, and Prince Yathith. 41 Prince Ahlibama, Prince Eela, Prince Pinun, 42 Prince Qanz, Prince Tayman, Prince Mabtsar, 43 Prince Magdeel, Prince Giram, these are the Princes of the Adumites among their dwellings in the land of their inheritance; this is Esau the father of the Adumites. — Genesis 36 | Peshitta Holy Bible Translated (PESH) The Peshitta Holy Bible Translated by Glenn David Bauscher Copyright © 2018 Lulu Publishing; 3rd edition Copyright © 2019. Cross References: Genesis 12:5; Genesis 14:6; Genesis 17:6; Genesis 25:13; Genesis 25:15; Genesis 25:30; Genesis 26:34; Genesis 32:3; Exodus 15:15; Exodus 17:8; Numbers 33:32; Deuteronomy 2:12; Deuteronomy 2:22; 1 Chronicles 1:35-40; 2 Chronicles 1:43; 1 Chronicles 1:45-47; 1 Chronicles 1:49-52; 1 Chronicles 1:54; 1 Chronicles 4:41-42; 1 Chronicles 27:28-29; Jeremiah 49:13; Hebrews 11:9

Blessings for Esau

[revdrjamesjshowersjr]

Misunderstood Word of Wisdom

I read and see this quite often. An individual will be taking up study of the Word of God, even though the translations are indeed fallable (197 translations at last count), they will take the subject matter out of context, instead of going to the word and actually reading one or two pages before and after. I highly recommend the Holy Bible, from the Aramaic of the Peshitta, since Aramaic is the language of the Christus. As well, you may want to take wise counsel from the Noorah Foundation. Hon. Dr George M. Lamsa and Hon. Dr. Rocco Ericco have a unique understanding of the Aramaic language which the Christus spoke. Awoon Dwashmaya

[hoshvilim]

״הושבילים״ כבר ביקר בעיירה ג׳ש – גוש חלב – الجش, בביתו של ידידינו שאדי חלול. הפעם שאדי אירח אותנו בכנסיית מר מרון – הכנסייה הארמית מרונית בגוש חלב. משם המשכנו ל״גבעה הלבנה״ ואפילו גילינו כמה מקברי הצדיקים בגוש חלב.

[שתי צורות הכתיב ״מרונים״ ו-״מארונים״ מקובלנם בעברית]

מגדל הכנסייה המארונית החדשה בגוש חלב

כנסיית מר מרון – הכנסייה הארמית מרונית בגוש חלב – הכנסייה החדשה

הכנסייה המרונית הגדולה בג׳ש היא המודרנית.כנסייה זו הוקמה בשנות ה-90 ומשמשת כמקום התפילה המרכזי של תושבי הכפר. בכנסייה זו נערכים הטקסים הדתיים, חתונות ואירוסין. חצר הכנסייה מטופחת מאד. בית הנזירות צמוד לכנסייה. במבט מלמעלה הכנסייה בנויה בצורת צלב.

פסל מר מרון (מארון)

פסל מרים בכנסיית מר מרון הארמית – מארונית

פסל מרים הקדושה שומרת על השער.

מרים הקדושה

חלונות ויטראז’ בכנסייה

כדאי לראות אל חלונות ה-ויטראז’.

גג הכנסייה

גג הכנסייה עם פסוק בכתב ארמי

קירות הכנסייה

חזית הכנסייה

המזבח

המזבח

גינת הכנסייה

גינת הכנסייה

קישוטי חג המולד בכנסיית מר מרון

קישוטי חג המולד בכנסית מר מרון

התנועה הארמית בישראל

בגוש חלב המרונים אינם ערבים אלא צאצאי סורים – ארמים. ראש התנועה הארמית בישראל הוא שאדי חלול. שאדי הוא נוצרי- מרוני – ארמי ששרת בצה”ל והגיע לדרגת קצין.

The Peshitta is the standard Syriac Bible, used by the Maronite Church, amongst others. The illustration is of the Peshitta text of Exodus 13:14–16 produced in Amida in the year 464.

הוא הראה לי בביתו ובכנסייה כתבי הקודש שלהם (הכוללים את התנ״ך היהודי), בכתב ארמי. שאדי יזם לימוד ארמית בבית הספר היסודי, הקמת קייטנה בשפה הארמית, ומכינה קדם-צבאית לנוער נוצרי. אפילו בבית הקברות הנוצרי-מארוני, בבירעם, הכתובות על הקברים כולן בארמית.

שאדי מרצה בפני מטיילים על מדרגות הכנסייה

  ישובים ערביים נוצריים בגליל

ערב חג המולד 2018 חיים בישראל כ-175 אלף נוצרים שהם כ-2% מאוכלוסיית המדינה. 77.7% מהנוצרים בישראל הם נוצרים ערבים. רוב הנוצרים הערבים מתגוררים בצפון המדינה: 70.6% מתגוררים במחוז הצפון.

יישובים ישראליים בהם העדה הערבית-נוצרית היא העיקרית ביישוב: ג’ש (גוש חלב), כפר יאסיף, מוקייבלה, מעיליא, עיילבון, פסוטה, ראמה. במעיליא ובפסוטה מגוררים רק נוצרים.

מקור: הלשכה המרכזית לסטטיסטיקה

המרונים – موارنة בישראל

הכנסייה המרונית (Syriac Maronite Church of Antioch) היא כיום חלק מהכנסייה הקתולית. הנוצרים המרונים בישראל משתמשים בארמית כשפה הליטורגית, שהיא השפה בה נכתבים כתבי הקודש ונאמרות התפילות. היו ניסיונות של הכנסייה הקתולית ללטיניזציה של התפילה שפסקו רק לאחר מועצת הוותיקן השנייה, אבל המרונים שמרו על הליטורגיה הסורית של אנטיוכיה המבוססת על הניב הארמי־סורי, שפה שהמרונים עצמם דיברו בה עד המאה ה-18. חברי הדת המרונית הם נפוצים בלבנון ומהווים מיעוט גדול. מרונים מתגוררים גם בסוריה, קפריסין, ירדן, וישראל. רבים מן המרונים של לבנון היגרו לאירופה, צפון ודרום אמריקה, אוסטרליה, ואפריקה.

ערב קום מדינת ישראל, היו בארץ ישראל המנדטורית בין 5,000 ל-6,000 מרונים. הכפריים בהם ישבו המרונים היו בשלושה כפרים בלבד: כפר בירעם, גוש חלב, ומנסורה (לשעבר כפר ליד מ��’אר ועכשיו שכונה של מע׳אר). העירוניים התרכזו בשלוש הערים הגדולות, רובם בחיפה. המרונים בארץ ישראל כמעט שלא השתתפו בתנועה הלאומית נגד היהודים.

על פי המסורת, החלה העדה בימיו של מרון הקדוש , נזיר ארמי שחי בסוף המאה ה⁻4 עד תחילת המאה ה⁻5 לספירה. מוצאם האתני של המארונים לפי הגדרת הכנסייה הוא מעמי ארם והפיניקים, ששמרו על קיומו וזהותו בהרי הלבנון בעלי הטופוגרפיה והגישה הקשה במשך 1,600 שנים.

איור של מארון הקדוש, מייסד הכנסייה האנטיוכית ארמית מארונית. החל מהמאה ה-17 יום החג שלו נחגג ב-9 בפברואר

בשנת 1996 נפרדהArchieparchy of Haifa and the Holy Land (שמרכזה ב- הכנסייה המרונית סנט לואי‎ בחיפה) מן הפטריארכיה של צור,בלבנון, והופרדו הכנסיות בירושלים ובירדן.

התישבות המרונית בגוש חלב

משחר קיומם התבלטו המארונים כעדה בדלנית: בשעה שעדות נוצריות אחרות התפזרו בארצות שונות (למשל: יוונים קתוליים), התרכזו המארונים כולם בהר הלבנון הצפוני, למעט שוליים קטנים בצפון סוריה, מושבת סוחרים בקפריסין ושני כפרים בגליל – ג’ש (גוש חלב) ובירעם.

בתחילת המאה ה-18 התיישבו בגוש חלב נוצרים מרונים, קתולים, ומספר משפחות מוסלמיות שהגיעו מלבנון. ערב מלחמת השחרור הייתה רוב האוכלוסייתה של גוש חלב – ג׳יש (כ-55%) היו מוסלמית.

ערב קום מדינת ישראל, היו בארץ ישראל המנדטורית בין 5,000 ל-6,000 מארונים. הכפריים ישבו בשלושה כפרים בלבד: כפר בירעם, גוש חלב, ומנסורה (שכונה במזרח מע’אר שהייתה בעבר כפר נפרד).

לאחר כיבוש הכפר גוש חלב על ידי צה”ל ב-29 באוקטובר 1948 במבצע חירם,  עזבו רוב התושבים המוסלמים את הכפר ובמקביל פליטים נוצרים הגיעו אליו מכפרי הסביבה שנהרסו, ביניהם עקורי הכפר בירעם ואיקרית, מארונים גם הם. עקורי הכפר המארוני כפר בירעם, אשר עדיין מצפים לשוב לאדמתם וכן כפריים מוסלמים מכפרי הגליל העליון. עפ”י עדותו של נשיא המדינה יצחק בן צבי אחת המשפחות המרוניות היא ממוצא יהודי.

כיום חיים בגוש חלב כ- 3,000 תושבים,נוצרים מארונים (55%) , נוצרים קתולים (10%)  ומוסלמים (35%). זהו יישוב משגשג מבחינה כלכלית. רוב תושבי גוש חלב-ג’ש  הם נוצרים-מארונים. זה זרם בנצרות הקתולית שמקורו בלבנון. זהו הכפר היחיד בישראל שרוב תושביו מארונים. קהילה מארונית של כ-6,700 אנשים מתקיימת בגליל, כולל קהילה מארונית משמעותית ותיקה הקיימת בגוש חלב, מעל 1,000 נפש. כ-2,000 מהמארונים בגליל הם חיילי צד”ל לשעבר ומשפחותיהם, שברחו לישראל בשנת 2000.

בכפר נמצאים שתי כנסיות לעדה המרונית.

כנסייה קתולית על שם סנט בוטרוס ובולוס ולפי המסורת משפחתו של בולוס הקדוש גרה בגוש – חלב.

בכפר נמצא מנזר מארוני.

  כנסיית מר בוטרוס (פטרוס) ובולוס ושרידי בית הכנסת העליון

מעל כל בתי הכפר נישאת כנסיית בוטרוס של הקהילה היוונית קאתולית של גוש חלב. הכנסייה סגורה. בסמוך לכנסייה, חורבותיו של בית כנסת קדום ומפואר, כנראה מתקופת בית שני. ממערב למבנה ניתן לראות עמודי אבן גדולים שחלקם מעוצב בצורת לב, שהיו חלק ממבנה בית הכנסת.

התצפית מהגבעה הלבנה

התצפית מאפשרת מבט אל נופי הגליל העליון, לבנון, הר מירון, הר חירם, הר אדיר. ניתן לזהות את יישובי הספר (ממערב למזרח), סאסא, דוב”ב, ברעם, יראון ואביבים, רכסי הר חרמון, וכרם בן זמרה.

נוף מן הגבעה הלבנה

  נוף מן הגבעה הלבנה מבנה המיועד לבית אבות נוצרי

  נוף מן הגבעה הלבנה

כנסייה המרונית הקטנה בגוש חלב – הכנסייה המרונית על שם מרים הקדושה

בראש ההר, בגרעין העתיק של הכפר, שוכנת הכנסייה המרונית הקטנה. לראשה פעמון. מספרים שברעש האדמה הגדול שפקד את הגליל במחצית המאה ה-19 הכנסייה נהרסה כליל ואף קברה מתפללים תחתיה. בתיעוד מאז מסופר כי היו 235 הרוגים בכפר. היום הכנסייה המרונית הקטנה סגורה במהלך שעות היום ולעת אחר הצהריים מתפללת בה הקהילה בעזרתו של אבונה בשארה אב הקהילה המרונית בכפר.

הכנסייה הישנה

קבר הנביא יואל בן פתואל

בוואדי ממערב לכפר, ליד הכניסה המערבית לגוש חלב,  בין עצי הזית נמצא ציון מקום קבורתו של הנביא יואל בן פתואל. מסורת המקובלים ובעיקר עדותו של רבי חיים וויטל תלמידו של האר”י יכולה אולי לחזק את המקום בגוש חלב. “בלכתך מגוש חלב צפונה, בבקעה אחת אשר שם, קבור יואל בן פתואל”. הכיפה הכחולה בולט למרחוק. חשוב לדעת – הקברים בגוש חלב נמצאים בחצרות של בתים פרטיים.

קבר רבי מאיר בן יצחק נהוראי

בחצר בית מול כנסיית מר מרון החדשה נמצאת אחוזת קבר קטנה. מצידו האחד של הקבר כתוב שמו של רבי מאיר בן יצחק נהוראי ומצידו השני רבי מאיר (אביו של רבי יצחק). כאן כנראה התבלבלו בשמות. מסורת אחרת קובעת שבדיוק במקום זה טמון גם רבי מאיר אחר, הלא הוא רבי מאיר קצין ״בעל הנס”.

קבר יוחאי ואשתו, הורי הרשב”י

בסמטא מאחרי הבנק, המסתעפת מהרחוב הראשי, קיים ציון קבר שלפי המסורת מצויים בו יוחאי ואשתו, הורי הרשב”י.

קברי שמעיה ואבטליון

לפי המסורת נמצאים בגוש חלב קבריהם של שמעיה ואבטליון, , נמצא ליד הכניסה המערבית לגוש חלב. , בסמוך לכניסה לכפר גוש חלב. זהו מבנה קטן ובו סרקופג כפול. קבריהם היו ��קובלים על עולי הרגל בימי הביניים. שמעיה היה נשיא הסנהדרין ואבטליון אב בית הדין בסוף תקופת הזוגות. עולי רגל כבר מימי הביניים נהגו לעלות על קברם. גם מקובלי צפת נהגו כן. האר”י הקדוש נהג לבקר בקברים.

קבר שמעיה ואבטליון צילום: אריאל פלמון

זאב וילנאי מביא בשם “עמק המלך” ושבחי האר”י הקדוש שני סיפורים מפי תלמידיו:

בשנת 1572 הלך הרב להשתטח על ציון שמעיה ואבטליון… כדי לשאול אותם רז מרזי התורה. שכן היה דרכו תמיד כל זמן שהיה מצטרך לדבר עם נביא או תנא אחד, היה הולך על קברו ומשתטח עליו בפישוט הידיים והרגלים ושם פיו על פיו”.

ופעם אחת שהאר”י בעמדו על ציון שמעיה ואבטליון והתלמידים עמו ואמר אל התלמידים: בני ! תדעו ששמעיה ואבטליון צוו לי לאמר לכם שתתפללו על משיח בן יוסף שלא ימות…ומרוב טפשותינו לא היה דעת לשאול אותו מי הוא משיח בן יוסף, ולא עמד אלא ימים מועטים ונתבקש רבנו בישיבה של מעלה, ונודע לנו למפרע שהוא היה משיח בן יוסף ומרוב ענוותו לא רצה לגלות את עצמו.

לפי המסורת קבורים כאן בגוש חלב אדרמלך ושראצר בני סנחריב. בניו באמת לא היו דומים לסנחריב, שמבני בניהם למדו תורה ברבים, והם שמעיה ואבטליון. והאחד נקרא אדר מלך, שהיה לו הדר מלכות, ונכתב בא’ רמז לאבטליון. והשני שר אצר, שר באוצר התורה ומתחיל שמו בש’ רמז לשמעיה.”

בית הכנסת בנחל גוש חלב

בנחל נמצאות חורבותיו של בית הכנסת הקדום בן המאה השלישית לספירה, שנהרס כנראה במאה השישית. בית הכנסת נהרס ונבנה מספר פעמים, עד שנעזב אחרי הרעש של 551.

  שרידי בית הכנסת בגוש חלב צילם: שמואל מגל, http://www.sitesandphotos.com

בשנת 1905 ערכו היינריך קוהל וקרל וטצינגר חפירה ארכאולוגית ראשונה במקום, במסגרת הסקר המקיף שלהם על בתי הכנסת העתיקים שבגליל. סקירת השרידים העלתה שמדובר בבית מרובע, בעל פתח אחד, לדרום – דהיינו לכיוון ירושלים. במקום נמצא משקוף ובו תבליט עיט פרוש כנפים המחזיק מקלעת במקורו.

תבליט העיט על משקוף בית הכנסת צילום: עמית אבידן

בית קברות יהודי עתיק

במדרון המערבי של הכפר נחשף בשנת תשל”ג (1973) מאוזוליאום מהמאה הד’בנוי היטב. המבנה בנוי גזית וניצב בחצר אליה ירדו בגרם מדרגות. המאוזולאום הוא מצוי בדרום חצר, אשר ממנו מסתעפים פתחים למערות קבורה. במעל המערה הצפונית מצוי חדר ובו סרקופג גדול עם שני תאי קבורה ומעל כל אחד מהם מכסה אבן גמלוני. המואוזליאום נמצא היום במרתף בית שנבנה מעליו וניתן לבקר בו.

קישוטי חג במולד בגוש חלב

הכנסייה ה��רמית מרונית בגוש חלב – ג׳ש – الجش * ״הושבילים״ כבר ביקר בעיירה ג׳ש - גוש חלב - الجش, בביתו של ידידינו שאדי חלול. הפעם שאדי אירח אותנו בכנסיית מר מרון - הכנסייה הארמית מרונית בגוש חלב.

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Gospel in Islam

Injil (Arabic: إنجيل‎, translit. ʾInjīl‎, alternative spelling: Ingil) is the Arabic name for what Muslims believe to have been the original Gospel of Jesus (Isa). This Injil is described by the Qur'an as one of the four Islamic holy books which was revealed by God, the others being the Zabur (possibly the Psalms), the Tawrat (the Torah), and the Qur'an itself. The Arabic word Injil (إنجيل) as found in Islamic texts, and now used also by Muslim non-Arabs and Arab non-Muslims, is derived from the Syriac Aramaic word awongaleeyoon (ܐܘܢܓܠܝܘܢ) found in the Peshitta (Syriac translation of the Bible), which in turn derives from the Greek word euangelion (Εὐαγγέλιον) of the originally Greek language New Testament, where it means "good news" (from Greek "Εὐ αγγέλιον"; Old English "gōdspel"; Modern English "gospel", or "evangel" as an archaism, cf. e.g. Spanish "evangelio") More details Android, Windows

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Timothy and Epaphroditus

19 But I hope in our Lord Yeshua to send Timotheus to you soon, so that I may have refreshing when I learn about you. 20 For I do not have another here, who, like myself, is earnestly concerned for what is yours, 21 For they are all seeking what is their own and not what is of Yeshua The Messiah. 22 But you know the proof of this man, that as a son with his father, so he has worked with me in The Gospel. 23 But I hope to send this one to you soon, when I see my circumstances. 24 But I trust in my Lord that I also am soon coming to you. — Philippians 2:19-24 | Peshitta Holy Bible (PESH) The Peshitta Holy Bible Translated by Glenn David Bauscher Copyright © 2018 Lulu Publishing; 3rd edition Copyright © 2019 Cross References: Matthew 13:5; Acts 16:1,2 and 3; Romans 5:4; Romans 15:5; 1 Corinthians 10:24; 1 Corinthians 10:33; 1 Corinthians 16:10; Philippians 1:1; Philippians 1:25; Philemon 1:22

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The Word of the Lord Stands Forever

The grass dries up and the flower fades, and the word of God stands for eternities! — Isaiah 40:8 | Peshitta Holy Bible Translated (PESH) The Peshitta Holy Bible Translated by Glenn David Bauscher Copyright © 2018 Lulu Publishing; 3rd edition Copyright © 2019. Cross References: Numbers 23:19; Psalm 111:8; Psalm 119:89; Isaiah 46:10; Isaiah 55:11; Matthew 5:18; 1 Peter 1:25

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What does it mean that the grass withers and the flowers fade, but the Word of the Lord endures forever (Isaiah 40:8)?

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Jesus Dines with a Pharisee

1 And it was that when he entered the house of one of the leaders of the Pharisees to eat bread on the Sabbath day, and they were observing him, 2 Behold, one man who was swollen with fluid was there before him. 3 And Yeshua answered and said to the Scribes and to the Pharisees, “Surely it is legal to heal on the Sabbath.” 4 But they were silent, and he held him and healed him and he dismissed him. 5 And he said to them, “Who of you, whose son or ox should fall in a pit on the Sabbath day, would not at once pull and lift him out?” 6 And they could not give him an answer to this.

7 And he told a parable to those who were invited there when he saw those who chose the places of the best seats. 8 “When you are invited by a man to a banquet house, do not go seat yourself at the best seat, lest it may be that he will appoint a man there who is more honorable than you.” 9 “And he who invited you and him should come and say to you, 'Give the place to this man', and you will be ashamed when you stand and you take the last place.” 10 “But whenever you are invited, seat yourself last, that whenever he who invited you should come, he may say to you, 'My friend, come up and be seated', and there shall be glory to you before all of those who sit with you.” 11 “Because everyone who will exalt himself shall be humbled and everyone who will humble himself shall be exalted.”

12 Then he said also to the one who had invited him, “Whenever you make a banquet or supper, do not call your friends, neither your brothers, nor your relatives, nor your rich neighbors, lest also they should invite you and this would be a reward to you.” 13 “But whenever you make a reception, invite the poor, the disabled, the maimed and the blind.” 14 “And you will be blessed, for they have nothing to repay you, for your reward will be in the resurrection of the righteous.” — Luke 14:1-14 | Peshitta Holy Bible Translated (PESH) The Peshitta Holy Bible Translated by Glenn David Bauscher Copyright © 2018 Lulu Publishing; 3rd edition Copyright © 2019. Cross References: 2 Samuel 22:28; Proverbs 22:9; Proverbs 25:6-7; Proverbs 25:27; Matthew 12:2; Matthew 12:10-11; Matthew 12:12; Matthew 15:30; Matthew 22:46; Matthew 23:6; Mark 3:2; Luke 1:58; Luke 3:8; Luke 13:15; Luke 13:17; Luke 14:13; Luke 20:40; John 5:29; 2 Corinthians 6:13; Revelation 20:4-5

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The Way of Humility (Luke 14:1-14) — A Sermon by R.C. Sproul