LORD YESHUA HA' MASHIACH ARTICLES AND ARTICLES ABOUT MESSIANIC JEWS JEWS FOR JESUS AND JEWISH CHRISTIANS THE HEBREW CHRISTIANS.

lunedì 27 aprile 2009

Yom ha-Azma'ut / Israel Independence Day




Yom ha-Azma'ut / Israel Independence Day
Yom ha-Azma'ut, or Israel Independence Day, is commemorated each year on the fifth day of the Hebrew month Iyar. This day marks the end of the British Mandate and the official forming of the State of Israel in 1948. Jewish sovereignty over the ancient homeland enabled Jewish people to return to Israel from the four corners of the world, as the Bible predicted they would. The modern state of Israel is comprised of Jews from hundreds of nations and as many different backgrounds and languages. Yet, a distinct Israeli Jewish culture and style has emerged as demonstrated by the use of Hebrew as a common language. This means the gospel of Y'shua can be proclaimed to millions of our people using one language!

Of the almost six million Jews that have settled in Israel, less than one percent believe in Jesus. As we Jews for Jesus celebrate Israel Independence Day, we also recognize our dependence on God as we seek to reach Jews in Israel and all over the world with the message of Y'shua.

Read about a true story of reconciliation between a Israeli Jewish believer and an Arab Muslim family in The Sulha: Reconciliation in the Middle East and a heart-warming story of the first American Messianic Jewish couple to immigrate (make aliyah) to Israel at our online store.


http://jewsforjesus.org/

Yom Ha'atzmaut (Israel Independence Day)

Overview: Yom Ha'atzmaut (Israel Independence Day)


Israel's Independence Day is celebrated on the fifth day of the month of Iyar, which is the Hebrew date of the formal establishment of the state, when members of the "provisional government" read and signed a Declaration of Independence in Tel Aviv. The original date corresponded to May 14, 1948.

Most of the Jewish communities in the Western world have incorporated this modern holiday into their calendars, but some North American Jewish communities hold the public celebrations on a following Sunday, in order to attract more participation. In the State of Israel it is a formal holiday; so almost everyone has the day off.

Yom Ha'atzmaut in Israel is always preceded by Yom Hazikaron--Memorial Day for the Fallen Soldiers. The message of linking these two days is clear: Israelis owe their independence--the very existence of the state--to the soldiers who sacrificed their lives for it.

The official "switch" from Yom Hazikaron to Yom Ha'atzmaut takes place a few minutes after sundown, with a ceremony on Mount Herzl in Jerusalem in which the flag is raised from half staff (due to Memorial Day) to the top of the pole. The president of Israel delivers a speech of congratulations, and soldiers representing the army, navy, and air force parade with their flags. In recent decades this small-scale parade has replaced the large-scale daytime parade, which was the main event during the 1950s and '60s. The evening parade is followed by a torch lighting (hadlakat masuot) ceremony, which marks the country's achievements in all spheres of life.

Other than the official ceremonies, Israelis celebrate Yom Ha'atzmaut in a variety of ways. In the cities, the nighttime festivities may be found on the main streets. Crowds will gather to watch public shows offered for free by the municipalities and the government. Many spend the night dancing Israeli folk dances or singing Israeli songs. During the daytime thousands of Israeli families go out on hikes and picnics. Army camps are open for civilians to visit and to display the recent technological achievements of the Israeli Defense Forces. Yom Ha'atzmaut is concluded with the ceremony of granting the "Israel Prize" recognizing individual Israelis for their unique contribution to the country's culture, science, arts, and the humanities.

The religious character of Yom Ha'atzmaut is still in the process of formation, and is still subject to debate. The Chief Rabbinate of the State (which consists of Orthodox rabbis) has decided that this day should be marked with the recital of Hallel (psalms of praise), similar to other joyous holidays, and with the reading of a special haftarah (prophetic portion). Most ultra-Orthodox Jews, in Israel and abroad, have not accepted this ruling, and some Orthodox Jews chant the Hallel psalms without the blessing which precedes it.

On the other hand, HaKibbutz HaDati (Modern Orthodox Kibbutz Movement) initiated a version of the prayer Al HaNissim ("Concerning the Miracles") to be added to the Amidah (the central prayer recited while standing) on Yom Ha'atzmaut, as it is on Hanukkah and Purim. This special addition to the liturgy of the day was not approved by the Chief Rabbinate but was adopted by the Masorti (Conservative) and the Progressive (Reform) congregations in Israel. Some rabbis argue that Yom Ha'atzmaut should be viewed in conjunction with Hanukkah and Purim, since all three commemorate a "miraculous" victory of the Jews over an enemy of superior military might. It should be noted that most Israelis do not consider Yom Ha'atzmaut a religious holiday at all.

For American Jews, celebrating Yom Ha'atzmaut has been a way to express solidarity with the state of Israel and to strengthen their alliance with it. In many communities, it is one of few occasions in which Jewish organizations and synagogues of different ideologies and denominations cooperate in forming a common celebration. In many North American congregations, the joint public celebration often is augmented by a religious service. In some cases, this would occur on the Shabbat closest to Yom Ha'atzmaut and would consist of additional readings added to the service and, usually, the singing of Hatikvah (the Israeli national anthem).

The standard Reform prayerbook, Gates of Prayer (Shaarei Tefillah) includes a service for Yom Ha'atzmaut, while the Conservative prayerbook, Sim Shalom includes Hallel and Al Hanissim to be recited on this occasion.

There is not yet an accepted "tradition" of how to celebrate this holiday, and only time will tell whether certain customs, foods, prayers, and melodies will be linked in the Jewish mind with this holiday, as with holidays that emerged many centuries before Yom Ha'atzmaut. For Jews around the world, joining with Israelis celebrating Yom Ha'atzmaut has become a concrete link in the Jewish connection to the land of Israel.



http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Haatzmaut.shtml

Holocaust Memorial Day (Yom Ha-Shoah)


Holocaust Memorial Day (Yom Ha-Shoah)

The full name of the day commemorating the victims of the Holocaust is “Yom Hashoah Ve-Hagevurah”— literally the "Day of (remembrance of) the Holocaust and the Heroism." It is marked on the 27th day in the month of Nisan — a week after the seventh day of Passover, and a week before Yom Hazikaron (Memorial Day for Israel's fallen soldiers). It marks the anniversary of the Warsaw Ghetto uprising.

The date was selected by the Knesset (Israeli Parliament) on April 12, 1951. The full name became formal in a law that was enacted by the Knesset on August 19, 1953. Although the date was established by the Israeli government, it has become a day commemorated by Jewish communities and individuals worldwide.

In the early 1950s, education about the Holocaust (Shoah, meaning catastrophe, in Hebrew) emphasized the suffering inflicted on millions of European Jews by the Nazis. Surveys conducted in the late 1950s indicated that young Israelis did not sympathize with the victims of the Holocaust, since they believed that European Jews were "led like sheep for slaughter." The Israeli educational curriculum began to shift the emphasis to documenting how Jews resisted their Nazi tormentors through "passive resistance" — retaining their human dignity in the most unbearable conditions — and by "active resistance," fighting the Nazis in the ghettos and joining underground partisans who fought the Third Reich in its occupied countries.

Since the early 1960s, the sound of a siren on Yom Hashoah stops traffic and pedestrians throughout the State of Israel for two minutes of silent devotion. The siren blows at sundown and once again at 11:00 A.M. on this date. All radio and television programs during this day are connected in one way or another with the Jewish destiny in World War II, including personal interviews with survivors. Even the musical programs are adapted to the atmosphere of Yom Hashoah. There is no public entertainment on Yom Hashoah, as theaters, cinemas, pubs, and other public venues are closed throughout Israel.

Many Orthodox and ultra-Orthodox rabbis have never endorsed this memorial day, nor have they formally rejected it. There is no change in the daily religious services in some Orthodox synagogues on Yom Hashoah. The Orthodox Rabbinate of Israel attempted to promote the Tenth of Tevet — a traditional fast day commemorating the beginning of the siege of Jerusalem in ancient times — as the "General Kaddish Day" in which Jews should recite the memorial prayer and light candles in memory of those who perished in the Holocaust. Several ultra-Orthodox rabbis have recommended adding piyyutim (religious poems) that were written by contemporary rabbis to the liturgy of the Ninth of Av, and many communities follow this custom. Ismar Schorsch, the chancellor of the Conservative movement's Jewish Theological Seminary, has also suggested moving Holocaust commemorations to Tisha b'Av, because that is the day in which Judaism ritualizes its most horrible destructions.

Jews in North America observe Yom Hashoah within the synagogue as well as in the broader Jewish community. Commemorations range from synagogue services to communal vigils and educational programs. A few congregations find it more practical to hold commemorative ceremonies on the closest Sunday to Yom Hashoah. Many Yom Hashoah programs feature a talk by a Holocaust survivor, recitation of appropriate songs and readings, or viewing of a Holocaust-themed film. Some communities choose to emphasize the depth of loss that Jews experienced in the Holocaust by reading the names of Holocaust victims one after another — dramatizing the unfathomable notion of six million deaths. Many Jewish schools also hold Holocaust-related educational programs on or near Yom Hashoah.

Rituals associated with Yom Hashoah are still being created and vary widely among synagogues. Attempts have also been made to observe this memorial day at home. One suggestion is that every Jewish home should light a yahrzeit (memorial) candle on this day.

There have been numerous attempts to compose special liturgy (text and music) for Yom Hashoah. In 1988 the Reform movement published Six Days of Destruction. This book, co-authored by Elie Wiesel and Rabbi Albert Friedlander, was meant to be viewed as a "sixth scroll," a modern addition to the five scrolls that are read on specific holidays. Six narratives from Holocaust survivors are juxtaposed to the six days of creation found in Genesis.

In 1984, Rabbi David Golinkin of the Masorti (Conservative) movement in Israel wrote an article in which he suggested a program of observance for Yom HaShoah, which included fasting. One of the most recent achievements is Megillat Hashoah (The Holocaust Scroll) created by the Conservative movement as a joint project of rabbis and lay-leaders in Canada, the U.S., and Israel. This Holocaust scroll contains personal recollections of Holocaust survivors and is written in biblical style. It was composed under the direction of Professor Avigdor Shinan of Hebrew University and published by the International Rabbinical Assembly, the international body of Conservative rabbis, and the Masorti (Conservative) movement's Schecter Institute of Jewish Studies in Jerusalem.

Rabbi Avraham (Avi) Weiss, a modern Orthodox rabbi in New York, wrote a special Haggadah for the Yom HaShoah seder, to create a seder (much like on Passover and Tu b'Shevat) in which the story of the Holocaust is retold.

While Yom Hashoah rituals are still in flux there is no question that this day holds great meaning for Jews worldwide. The overwhelming theme that runs through all observances is the importance of remembering — recalling the victims of this catastrophe, and insuring that such a tragedy never happen again. The Shoah (Holocaust) posed an enormous challenge to Judaism and raised many questions: Can one be a believing Jew after the Holocaust? Where was God? How can one have faith in humanity? Facing this recent event in history, does it really matter if one practices Judaism? Jewish theologians and laity have struggled with these questions for decades. The very fact that Jews still identify Jewishly, practice their religion — and have embraced the observance of Yom Hashoah answers some of the questions raised by the Holocaust.


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Source: My Jewish Learning, Learn@JTS, Rabbi David Golinkin "Yom Hashoah: A Program of Observance", Conservative Judaism, Vol. XXXVII, no. 4 (Summer 1984), p. 52-64





http://www.jewishvirtuallibrary.org/jsource/Judaism/yomhashoah.html

Yom Ha-Zikaron

Yom Ha-Zikaron
by Avi Hein

Since the establishment of the State of Israel, four new holidays have been added to the Jewish national calendar – Yom HaShoah v' HaGevurah (Holocaust Heroes and Martyrs' Day), Yom Ha-Zikaron (Memorial Day), Yom Ha-Aatzmaut (Independence Day), and Yom Yerushalayim (Jerusalem Day). In Israel, these holidays are widely observed as national holidays, but outside of Israel they claim varying degrees of prominence and commemoration.
The Israeli Knesset established the fourth of Iyar, the day preceding Yom Ha-Atzmaut, as a Memorial Day for soldiers who lost their lives in battle for the creation of the State of Israel and all those soldiers who died subsequently defending the State of Israel.

Perhaps because much of the Israeli population has relatives or close friends who have died defending Israel, Yom Ha-Zikaron is widely observed throughout all sectors of Israel, with the exception of most Arabs (Druze and Beduoin, many of whom have served in the Israeli military, being a notable exception) and non-Zionist haredi Jews. Throughout the entire day (beginning at sunset, per the Jewish lunar calendar) places of entertainment are closed by law. Unlike in America, in which Memorial Day is often used simply as an excuse for another sale, Israeli shops, restaurants, movie theaters, etc. are shut down. The radio and television stations play programs about Israel's wars and show programming that convey the somber mood of the day.

Perhaps the most widely recognized commemoration, as on Yom HaShoah, an air raid siren is played twice during Yom Ha-Zikaron. All activity, including traffic, immediately ceases. People get out of their cars, even in the middle of otherwise busy highways, and stand in respect for the sacrifice of those who died defending Israel. The first siren marks the beginning of Memorial Day and the second is sounded immediately prior to the public recitation of prayers in military cemeteries.

Numerous public ceremonies are held throughout Israel. Special readings and poems are often recited. There is a national ceremony at the military cemetery on Mt. Herzl, where many of Israel's leaders and soldiers are buried. Many schools and public buildings have memorial corners with memorials to those from their community who died in Israel's wars.

While mostly viewed in a secular national character, there is also a religious component to Yom Ha-Zikaron. There is a special yizkor (rememberance) prayer and "El Maleh Rachamim" memorial prayer for members of the Israeli Defense Forces who died in the line of duty, which is read at many of the Yom Ha-Zikaron ceremonies. Some members of the religious Zionist (national religious) community has also added special prayers to the prayer service for the evening prayers on Yom Ha-Zikaron. The mourners kaddish is often said. The development of Yom Ha-Zikaron as a religious holiday is still developing.

Since the second intifada, many have extended Yom Ha-Zikaron to remember not only soldiers who died defending Israel but also security guards through their daily guarding of public buildings, restaurants, and cafes they have given their life to save the lives of those inside due to terrorist attacks.

In tune with the Jewish tradition of recognizing joy in times of sadness and sadness in times of joy, Yom Ha-Zikaron's somber end heralds the beginning of the joyous and festive Yom Ha-Atzmaut, Independence Day.

Outside of Israel, Yom Ha-Zikaron is not widely observed, except perhaps for a short commemoration that is held prior to evening observances of Yom Ha-Atzmaut.


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Source: "Overview: Yom Ha-Zikaron," MyJewishLearning.com, Ministry of Foreign Affairs, World Union of Jewish Students - Yom Ha-Zikaron





http://www.jewishvirtuallibrary.org/jsource/Judaism/yomhazikaron.html

lunedì 13 aprile 2009

Jesus himself stood in the midst of them, and saith unto them, Peace be unto you



Jesus himself stood in the midst of them, and saith unto them, Peace be unto you

The Gospel of Luke
22: 1-24,53
[1] Now the feast of unleavened bread drew nigh, which is called the Passover.
[2] And the chief priests and scribes sought how they might kill him; for they feared the people.
[3] Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.
[4] And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
[5] And they were glad, and covenanted to give him money.
[6] And he promised, and sought opportunity to betray him unto them in the absence of the multitude.
[7] Then came the day of unleavened bread, when the passover must be killed.
[8] And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.
[9] And they said unto him, Where wilt thou that we prepare?
[10] And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
[11] And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
[12] And he shall shew you a large upper room furnished: there make ready.
[13] And they went, and found as he had said unto them: and they made ready the passover.
[14] And when the hour was come, he sat down, and the twelve apostles with him.
[15] And he said unto them, With desire I have desired to eat this passover with you before I suffer:
[16] For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.
[17] And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:
[18] For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
[19] And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
[20] Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.
[21] But, behold, the hand of him that betrayeth me is with me on the table.
[22] And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!
[23] And they began to inquire among themselves, which of them it was that should do this thing.
[24] And there was also a strife among them, which of them should be accounted the greatest.
[25] And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.
[26] But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.
[27] For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
[28] Ye are they which have continued with me in my temptations.
[29] And I appoint unto you a kingdom, as my Father hath appointed unto me;
[30] That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
[31] And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
[32] But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.
[33] And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.
[34] And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
[35] And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
[36] Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.
[37] For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
[38] And they said, Lord, behold, here are two swords. And he said unto them, It is enough.
[39] And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.
[40] And when he was at the place, he said unto them, Pray that ye enter not into temptation.
[41] And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,
[42] Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
[43] And there appeared an angel unto him from heaven, strengthening him.
[44] And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
[45] And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,
[46] And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.
[47] And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
[48] But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
[49] When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
[50] And one of them smote the servant of the high priest, and cut off his right ear.
[51] And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
[52] Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
[53] When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
[54] Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.
[55] And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.
[56] But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.
[57] And he denied him, saying, Woman, I know him not.
[58] And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
[59] And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.
[60] And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.
[61] And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.
[62] And Peter went out, and wept bitterly.
[63] And the men that held Jesus mocked him, and smote him.
[64] And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?
[65] And many other things blasphemously spake they against him.
[66] And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
[67] Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
[68] And if I also ask you, ye will not answer me, nor let me go.
[69] Hereafter shall the Son of man sit on the right hand of the power of God.
[70] Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.
[71] And they said, What need we any further witness? for we ourselves have heard of his own mouth.


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Luke.23
[1] And the whole multitude of them arose, and led him unto Pilate.
[2] And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
[3] And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
[4] Then said Pilate to the chief priests and to the people, I find no fault in this man.
[5] And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.
[6] When Pilate heard of Galilee, he asked whether the man were a Galilaean.
[7] And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.
[8] And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
[9] Then he questioned with him in many words; but he answered him nothing.
[10] And the chief priests and scribes stood and vehemently accused him.
[11] And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
[12] And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
[13] And Pilate, when he had called together the chief priests and the rulers and the people,
[14] Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
[15] No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
[16] I will therefore chastise him, and release him.
[17] (For of necessity he must release one unto them at the feast.)
[18] And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
[19] (Who for a certain sedition made in the city, and for murder, was cast into prison.)
[20] Pilate therefore, willing to release Jesus, spake again to them.
[21] But they cried, saying, Crucify him, crucify him.
[22] And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.
[23] And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
[24] And Pilate gave sentence that it should be as they required.
[25] And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
[26] And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
[27] And there followed him a great company of people, and of women, which also bewailed and lamented him.
[28] But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
[29] For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
[30] Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
[31] For if they do these things in a green tree, what shall be done in the dry?
[32] And there were also two other, malefactors, led with him to be put to death.
[33] And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
[34] Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
[35] And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
[36] And the soldiers also mocked him, coming to him, and offering him vinegar,
[37] And saying, If thou be the king of the Jews, save thyself.
[38] And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
[39] And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
[40] But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
[41] And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
[42] And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
[43] And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
[44] And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
[45] And the sun was darkened, and the veil of the temple was rent in the midst.
[46] And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
[47] Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
[48] And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
[49] And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
[50] And, behold, there was a man named Joseph, a counseller; and he was a good man, and a just:
[51] (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.
[52] This man went unto Pilate, and begged the body of Jesus.
[53] And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
[54] And that day was the preparation, and the sabbath drew on.
[55] And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
[56] And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.


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Luke.24
[1] Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
[2] And they found the stone rolled away from the sepulchre.
[3] And they entered in, and found not the body of the Lord Jesus.
[4] And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
[5] And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
[6] He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
[7] Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
[8] And they remembered his words,
[9] And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
[10] It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.
[11] And their words seemed to them as idle tales, and they believed them not.
[12] Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
[13] And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.
[14] And they talked together of all these things which had happened.
[15] And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.
[16] But their eyes were holden that they should not know him.
[17] And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?
[18] And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass therein these days?
[19] And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:
[20] And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
[21] But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.
[22] Yea, and certain women also of our company made us astonished, which were early at the sepulchre;
[23] And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.
[24] And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.
[25] Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:
[26] Ought not Christ to have suffered these things, and to enter into his glory?
[27] And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
[28] And they drew nigh unto the village, whither they went: and he made as though he would have gone further.
[29] But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.
[30] And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.
[31] And their eyes were opened, and they knew him; and he vanished out of their sight.
[32] And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?
[33] And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,
[34] Saying, The Lord is risen indeed, and hath appeared to Simon.
[35] And they told what things were done in the way, and how he was known of them in breaking of bread.
[36] And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.
[37] But they were terrified and affrighted, and supposed that they had seen a spirit.
[38] And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?
[39] Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
[40] And when he had thus spoken, he shewed them his hands and his feet.
[41] And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?
[42] And they gave him a piece of a broiled fish, and of an honeycomb.
[43] And he took it, and did eat before them.
[44] And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.
[45] Then opened he their understanding, that they might understand the scriptures,
[46] And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
[47] And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
[48] And ye are witnesses of these things.
[49] And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
[50] And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
[51] And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
[52] And they worshipped him, and returned to Jerusalem with great joy:
[53] And were continually in the temple, praising and blessing God. Amen.

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Jesus went into the temple of God, and cast out all them that sold and bought in the temple



Jesus went into the temple of God, and cast out all them that sold and bought in the temple


The Gospel of Matthew
21: 1-17
[1] And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
[2] Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.
[3] And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
[4] All this was done, that it might be fulfilled which was spoken by the prophet, saying,
[5] Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
[6] And the disciples went, and did as Jesus commanded them,
[7] And brought the ass, and the colt, and put on them their clothes, and they set him thereon.
[8] And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.
[9] And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
[10] And when he was come into Jerusalem, all the city was moved, saying, Who is this?
[11] And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
[12] And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
[13] And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
[14] And the blind and the lame came to him in the temple; and he healed them.
[15] And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,
[16] And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
[17] And he left them, and went out of the city into Bethany; and he lodged there.

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