“TYPISCH GEVAL VAN IK ZOEK MIJN PAARD MAAR IK ZIT ER OP” # HOUSE OF RIGHTEOUSNESS; )

Blowing a ram’s horn shofar during the High Holy Days.

Shalom Jakob, We are now in an important 10-day period known as the Days of Awe (Yamim Nora’im), which started this week with Rosh HaShanah (Head of the Year) and will end next Wednesday night with the close of Yom Kippur (Day of Atonement).

Today is the 3rd day of the Days of Awe.

A more common name for this 10-day period is Aseret Yemei Teshuvah (10 Days of Repentance).

A Jewish man praises God at the Western (Wailing) Wall in Jerusalem.In his hand is a Yemenite-style kudu shofar, which is blown during theHigh Holy Days.  (Psalm 98:6) Traditionally, Rosh HaShanah, also known as Yom Teruah, is a day of judgment when God opens His book, examines our deeds and decides who will live, who will die, who will have a good life, and who will have one filled with troubles. While it is believed that God makes His decree on Rosh HaShanah, that decree is not sealed in the Book of Life until Yom Kippur. During these Days of Awe, we repent of our sins of the past year, ever mindful that God is a righteous judge; all His ways are just and true.  He will reward the righteous and not allow the wicked to go unpunished. “Surely there is a reward for the righteous; surely there is a God who judges on earth.”  (Psalm 58:11) Seeking God with an attitude of earnest repentance for the High HolyDays at the Western (Wailing) Wall. The concept of the Book of Life and its connection to judgment is entirely Scriptural.  The Bible, in fact, contains many references to the Book of Life. The Hebrew Prophet Daniel wrote that “everyone whose name is found written in the book will be delivered.”  (Daniel 12:1) We also see references to this in the Brit Chadashah (New Testament): “He that overcomes… I will never blot his name out of the Book of Life.”  (Revelation 3:5) “Anyone not found written in the Book of Life was thrown into the lake of fire.”  (Revelation 20:15) May our family, loved ones and the Jewish People be found written in the Lamb’s Book of Life.

Click here Jakob to share the Good News of YESHUA during these SPECIAL Days of Awe!   Bless the Jewish People, click here  In this Bible text, the Hebrew word Elohim (God) is surrounded by the Starof David.  Teshuvah and Tzedakah Judaism traditionally holds that actions consistent with teshuvah (repentance), tefilah(prayer), and tzedakah (charity / good deeds) during the Days of Awe can alter God’s decree which He issued on Rosh HaShanah. For this reason, it’s customary during these 10 days to spend time getting right with God and with our fellow man. Spiritual and Orthodox Jews will seek forgiveness from anyone they have wronged and try to make amends. Also, shortly before Yom Kippur, ultra-Orthodox (Chassidic) Jews and some Orthodox Jewsperform a ceremony called kaparot from the Hebrew root k-p-r, meaning to atone, where a person’s sins are symbolically transferred to a chicken. A “kaparot” ritual is held on the eve of YomKippur in Jerusalem’s Mea She’arim neighborhood. A live chicken is held over the head by the right hand and moved in a circular motion three times around the head while reciting this prayer: “This is my substitute, my vicarious offering, my atonement (kaparah).  This rooster (hen) shall meet its death, but I shall find a long and pleasant life of peace.” The origin of this practice is unknown.  It isn’t mentioned in the Talmud (Rabbinic writings), and many rabbis view it as a foolish or pagan custom. Nevertheless, the practice has survived in some communities.  The chicken is slaughtered afterward and given to the poor. The hope for this ceremony is that it will inspire people to teshuvah — return to God through repentance and mend their ways. The shofar is thought to awaken the sleeping soul to repentance toprepare for coming judgment. In another ceremony of penitence, some religious rabbis will use a belt strap to inflict light lashes to the back of a boy or man so that the person feels a small amount of pain or discomfort, which symbolizes repentance from their sins. The person then recites prayers of repentance and gives money to the rabbi, which he directs to charity (tzedakah).

However, most people choose to offer tzedakah rather than sacrifice a chicken or take the lashes. Instead of waving a chicken, they wave coins, which are then given to charity.  Some Jewish people practice this custom simply out of religious ritual without any real understanding of the concept of atonement.

Give a Days of Awe Gift, click now This Chassidic Jewish boy is participating in akaparot ceremony in which it is believed that hissins are symbolically transferred to the chicken. Hoping to obtain divine pardon through the sacrifice of a chicken or the giving of tzedakah is a vain hope.

No amount of silver or gold can deliver us from the wrath of God. “Neither their silver nor their gold will be able to save them on the day of the Lord’s wrath.”  (Zephaniah 1:18) We have been redeemed without money through the precious and costly gift of the blood of Messiah Yeshua (Jesus).  (Hebrews 9:12) “You were sold for nothing, and without money you will be redeemed.”  (Isaiah 52:3) Handwritten text of a Torah scroll Please help bring Yeshua to the Jewish People during these Days of Awe so that they can be written in the Lamb’s Book of Life—click now Though we cannot atone for our sins with gifts of money, God does command that we be generous to the poor and needy in the Land. He promises that if we are obedient to this, then He will bless all that we set our hands to!  (Deuteronomy 15:7–11) “Give generously to him and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to.”  (Deuteronomy 15:10) In the Torah, giving to the poor in the land of Israel is not optional: “If there is a poor man among your brothers in any of the towns of the land that the Lord your God is giving you, do not be hardhearted or tightfisted toward your poor brother.  Rather be openhanded and freely lend him whatever he needs.”  (Deuteronomy 15:7–8) According to Jewish tradition, tzedakah is so fundamental to Judaism that if a Jewish person fails to show mercy to the poor, his or her lineage is considered suspect. Throughout these Days of Awe, however, tzedakah will be offered over and above what we would normally give throughout the year. A Jewish boy places his contribution in the pushka(little box), a special box found in many Jewishhomes for the giving of tzedakah (charity).  Nillah: Closing the Gate On Yom Kippur, the closing service is called Nillah, which means the closing of a gate. Jewish tradition holds that up until this very last moment, we can repent and pray for God’s mercy.  In fact, it is said that access through this gate is never easier than in the hours before Yom Kippur.  This is a time when the heavens are open wide. However, when dusk comes and the fast of Yom Kippur is finished, the gate is closed and judgment is sealed. In the Brit Chadashah (New Testament), Yeshua (Jesus) said that He is the gate for His sheep.  That Gate is always open wide for those who want to enter through Him. “I am the Gate, whoever enters through Me will be saved.”  (John 10:9) To understand what Yeshua meant by this, let’s examine the purpose of a gate.A gate gives us access to a place; to get to the other side, we go through the gate.  Through Yeshua, by faith, we gain access to eternity:”Those who believe in Me, even though they die like everyone else, will live again.  They are given eternal life for believing in Me, and will never perish.”  (John 11:25–26)

Help the Jewish People find Yeshua (Jesus), click now

A gate in ancient Kfar Nahum (Capernaum), which is located on thenorthern shore of the Sea of Galilee.A gate also provides a way through a barrier.  Our sins separate us from God, but through Yeshua, Jew and Gentile have access to the Father in Heaven (Abba b’Shamayim).”Yeshua said, ‘I am the way, the truth and the Life; no one can come to the Father butthrough Me.’”  (John 14:6) A gate controls who may or may not enter:”Blessed are those who wash their robes, that they may have the right to the Tree of Life and may go through the gates into the city.  Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.”  (Revelation 22:14–15) Yeshua tells us that anyone trying to climb in by some other way is a thief and robber:“Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.”  (John 10:1) During this period of self-examination and soul-searching,sin is confessed and remorse is expressed.  That None Would Perish God’s desire is that everyone would repent and no one would perish.  (Matthew 18:14) That was the reason for instituting atonement and for sending Yeshua the Messiah.

His very name means salvation! Yeshua did not come to judge or condemn, “but to save the world through Him.”  (John 3:17) Even while dying on the execution stake between two criminals, Yeshua offered a place in Paradise to the one who placed last-minute trust in Him. Yeshua told him, “This day you will be with Me in Paradise.”  (Luke 23:43) Even until someone’s very last breath, the gateway to salvation through the Messiah Yeshua is still open. Praying at the Western Wall As we pass through these Ten Days of Awe (Yamim Nora’im), let’s take time to get our lives right with God and one another. This is the time to let go and forgive, as well as to seek forgiveness.

These Ten Days of Awe are an opportunity to seriously seek the face of God, to examine our lives, and repent for our sins. It’s a time to call upon His mercy for ourselves, our families, our nations, and for Israel, and to take practical steps to be instruments of reconciliation, forgiveness, and love.  As Jewish People turn their hearts to God in repentance and examine their ways during this week, please pray fervently that they will see Yeshua in the prophecies of their Bible and enter through the Gate into Eternal Life.

Please click with your Special Days of Awe offering of $100, $50, $250, $500 or $1000

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Blessings from the Entire Bibles For Israel Family during this High Holy Days Season

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The Strange Math of Jesus: Emptying Himself by Adding Human Nature
The Strange Math of Jesus: Emptying Himself by Adding Human NatureWednesday, December 19, 2012
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Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Philippians 2:5-8
Whereas the eternal Son of the Father, the second person of the Trinity, had no beginning and will have no end, the incarnate Son—the son of David, the son of Mary, the Messiah—had a beginning in time and space. This Son,1 Jesus the Christ, was brought into being through the power of the Holy Spirit, as the divine nature of the eternal Son was miraculously joined together with a created human nature in the womb of the Virgin Mary. Luke’s account of this miracle—the grand miracle, as C. S. Lewis rightly called it—is riveting. Luke writes:

In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. And he came to her and said, “Greetings, O favored one, the Lord is with you!” But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” And Mary said to the angel, “How will this be, since I am a virgin?” And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. (Luke 1:26-35)
The conception of Jesus in the Virgin Mary was unique in the history of humankind. Not only did the Holy Spirit supernaturally bring about conception within her apart from the involvement of any human father, but even more remarkable was the uniting of the divine and human natures in Jesus, such that this one would be born the son of Mary (Luke 1:31) and the son of “his father David” (Luke 1:32) while also being “the Son of the Most High” (Luke 1:32), “the Son of God” (Luke 1:35). That is, he would be fully human (son of Mary) while also being fully divine (Son of the Most High). The miracle the Holy Spirit brought to pass, then, was to conceive in Mary none other than the God-man, the theanthropic person, Jesus Christ, son of David and Son of God.

The Nature of the Kenosis (Self-Emptying) of the Eternal Son

Given that the divine nature in Jesus was eternal and infinite while the human nature in Jesus was created and finite, one of the questions we ponder is just how these two natures could coexist in the one person. Could Jesus as both fully divine and fully human be, for example, simultaneously omnipotent, omniscient, and omnipresent—qualities of his eternal, divine nature—while also possessing a limited and finite human power, a limited yet growing knowledge and wisdom, and a restricted ability to be only one place at one time—qualities of finite, human nature? It seems clear that some qualities of his eternal, divine nature are simply incompatible with his true and genuine human nature, such that it would be impossible for him truly to live as a human if that so-called human life was also one in which he exhibited fully divine qualities such as omnipotence, omniscience, and omnipresence. In other words, would Jesus be truly and genuinely human if in his human experience he had limitless power, knowledge, wisdom, and spatial presence?

The crux of the answer to these questions comes in how Paul in Philippians 2:5-8 expresses the kenosis, the self-emptying, of the eternal Son as he took on human nature. Here Paul writes:

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Notice some crucial features of this important passage.

First, Paul makes clear that Christ Jesus, as the eternal Son of the Father, is fully God. He offers two expressions, each of which conveys the full deity of Christ. Paul writes that Christ existed in the “form of God” (v. 6), using the term morphē, which refers to the inner nature or substance of something, not its external or outward shape. So, while the English word form can convey merely the outward appearance of something (i.e., the shape or contour or facade of some object), not its inner reality, the Greek word morphē conveys just the opposite, as can be seen with Plato’s “forms”—i.e., those substances of ultimate realities such as beauty, truth, justice, goodness, etc., that Plato thought existed eternally and apart from any material representation. The Greek morphē, then, is the inner substance or very nature of a thing, not its outer shape or appearance.

That Paul intends this understanding can be seen further in his second use of morphē, when he says that Jesus took the “form [morphēn] of a servant” (Philippians 2:7). Surely it is evident that Paul does not mean that Jesus took on merely the outer appearance of a servant, implying perhaps that though he looked like a servant, he was not in his own heart and life a true servant. Just the opposite: Jesus took on the inner substance and very nature, i.e., the form (morphēn), of what it means to be a servant, and that to its highest expression. As a servant, he served to the utmost, as he was obedient to the point of death, even death on the cross. So again, “form” (morphē, Philippians 2:6, and morphēn, Philippians 2:7) must mean the very nature of something, not merely its outer appearance. Therefore, Paul’s point in Philippians 2:6 is clear: Jesus, being the “form of God,” exists in very nature as God, with the inner divine substance that is God’s alone. He is fully God since he exists “in the form [morphē] of God.”

Paul also refers to Christ as possessing “equality [isa] with God” (Philippians 2:6), which likewise makes clear his full deity. Nothing is equal to God except God! As God declares of himself, through the prophet Isaiah, “I am God, and there is no other; I am God, and there is none like me” (Isaiah 46:9; cf. Exodus 8:10; Exodus 15:11; Deuteronomy 3:24; 2 Samuel 7:22; 1 Kings 8:23;Psalms 71:19; Micah 7:18). Indeed, there is no god other than the one true and living God—so God is exclusively God—and there is no god who is like the one true and living God—so God is incomparably God. With this background in mind, Paul’s declaration that Christ possesses “equality with God” is stunning. It can mean only one thing: by virtue of the fact that no one can be equal to God but God himself, Christ, who possesses equality with God, must himself be fully God. Of course, as we often find where the deity of Christ is expressed, we see hints or outright declarations that someone other than Christ likewise is God. Since he is equal to God, this means that there is another who is God, in relation to whom Christ is his equal. So, as John puts it, the Word is both “with God” and is “God” (John 1:1), and Hebrews declares that Christ is the “exact imprint” of the nature of God (Hebrews 1:3). Likewise here in Philippians 2, Christ is both other than the one who is God (understood as the Father, no doubt) while he also is equal to this other one who is God and so is himself fully God.

Second, when Paul writes that Christ “did not count equality with God a thing to be grasped” (Philippians 2:6), he cannot mean that Christ gave up equality with God or that he ceased being fully God. Since he is fully God, he cannot cease to be fully God. God is eternal, self-existent, immortal, and immutable, and thus he cannot cease to exist as God, nor can he fail to be fully God. Surely what Paul means is this: Christ being fully God, possessing the very nature of God and being fully equal to God in every respect, did not thereby insist on holding onto all the privileges and benefits of his position of equality with God (the Father) and thereby refuse to accept coming as a man. He did not clutch or grasp his place of equality with the Father and all this brought to him in such a way that he would refuse the condescension and humiliation of the servant role he was being called to accept. Just how he could accept his calling to become a man while being (and remaining!) fully God, we’ll explore next. But here it is crucial to see that Christ’s not “grasping” equality with God cannot rightly be taken to mean that Christ gave up being God or became in any way less than fully God when he took on also a fully human nature. No, rather, he did not grasp or clutch onto the privileged position, rights, and prerogatives that his full equality with God, his Father, afforded him, in order to fulfill his calling to become fully a man who would be, amazingly, servant of all.

Third, as one who is fully God, Christ Jesus “emptied himself, by taking the form of a servant” (Philippians 2:7). The word that here is translated “emptied himself,” ekenōsen (third aorist indicative of kenoō), means literally just this: that Christ “emptied himself” or “poured out himself.” Note that Paul is not saying that Christ emptied something from himself or poured something out of himself, as if in so doing he became less fully God than he was before (which, as we have seen, is impossible). Rather, he emptied himself; he poured out himself. That is, all of who Christ is as eternal God, all that he is as the one who is in the form of God and is equal with God, is poured out. Christ, then, as God remains fully God. He loses nothing of his divine nature, and no divine qualities are removed from him as he pours himself out. No, Christ remains in his divine nature fully who and what he is in his existence as the eternal second person of the Trinity. He has eternally been fully God, and now in the incarnation he pours out fully who he is as God, remaining fully God as he does so.

The question then becomes just what this means—that Christ, the one who exists in the form of God (morphē) and as equal (isa) to God, pours himself out (ekenōsen). The answer comes, amazingly, in the three participles (particularly the first one) that follow ekenōsen. Christ poured himself out, taking the form of a servant. Yes, he pours out by taking; he empties by adding. Here, then, is a strange sort of math that envisions a subtraction by addition, an emptying by adding. What can this mean?

In brief, what this must mean is this: Christ Jesus, existing and remaining fully who he is as God, accepts his divine calling to come to earth and carry out the mission assigned him from the Father. As the eternal Son of God, who is himself the form (morphē, i.e., very nature) of God, he must come in the form (morphēn, i.e., very nature) of a servant. That is, he must come fully as a man, and as a man he must live his life and give his life as one of us. In so doing, Christ pours himself out (all of who he is) as he takes on, in addition to his full divine nature, a full human nature. Again, it is crucial to see that in the self-emptying (ekenōsen) of the eternal Son, Paul does not say that he poured something “out of” himself. No, absolutely not! Rather, he poured out himself. All of who he is as the eternal Son of the Father, as the one who is the form (morphē) of the Father, is poured out fully. Here, then, is no subtraction, strictly speaking. It is a “subtraction” (i.e., a pouring out, an emptying) by adding human nature to his divine nature. He came, then, to become the God-man—the one whose very divine nature took on fully the existence of a created human nature. He poured himself out by adding to himself the nature of a man, indeed, the nature of a servant par excellence who would give his life in obedience on the cross to fulfill the will of his Father.

Endnotes:

1. The appellation “Son” is used of the second person of the Trinity in three distinct yet related senses in Scripture. (1) The eternal Word (John 1:1) is often referred to as “Son,” and in this sense he is the eternal Son of the eternal Father (e.g., John 3:16-17; Galatians 4:4; Hebrews 1:1-2; 1 John 4:9-10). (2) Jesus the Christ, Son of David and Son of Mary, who is the incarnate God-man, is referred to as the “Son” of God, and in this sense he is the incarnate and historic Son of the Father, conceived by the Holy Spirit and born of Mary (e.g., Luke 1:31-35; John 1:33-34, John 1:49; Galatians 2:20). (3) The crucified but risen, ascended, reigning, and exalted Messiah is also referred to in a distinct way as the “Son” of God, and in this sense he is the risen and triumphant Son of the Father (e.g., Acts 13:32-33; Romans 1:3-4; 1 Corinthians 15:27-28; Hebrews 4:14).

The Man Christ Jesus

Taken from The Man Christ Jesus: Theological Reflections on the Humanity of Christ by Bruce A. Ware. Used by permission of Crossway, a publishing ministry of Good News Publishers, Wheaton, Il 60187, http://www.crossway.org.

Liberal attacks on the doctrine of the divinity of Christ have led evangelicals to rightly affirm the centrality of Jesus’s divine nature for his person and work. At times, however, this defense of orthodoxy has led some to neglect Christ’s full humanity. To counteract this oversight, theologian Bruce Ware takes readers back to the biblical text, where we meet a profoundly human Jesus who struggled with many of the same difficulties and limitations we face today.
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Jorn Jakob Albert Boor. (36) Ik heb mijn leven lang menselijke interactie, tegenstellingen en tegenstrijdigheden geobserveerd en hieruit een conclusie getrokken. Theorie, ervaring en ondersteuning vanuit de vele verscheidene vriendschappen en gebeurtenissen hebben het mogelijk gemaakt tot de kern van het menselijk bestaan en evolutie van het bewustzijn op individueel en collectieve zingeving en progressie. De verschillende specialisaties, hierarchische levels van behoeften (egoisme) en non verbale en verbale intentie's en communicatie eigenschappen (egocentrisch) zijn een fundamentele doelstelling en persoonlijke ontwikkeling die ik graag wil delen en ten dienste wil stellen zodat het de creatie en evolutie van ons natuurlijke zijnsvorm transcends in het geestelijke/spirituele zijnsvorm in ons aller belang en zoals het gedetaileerd in allerlei verscheidene historische takken van sport is benoemd en vastgelegd op feiten en profetisch onderbouwde geschriften. wijsheden en legacies. Defragmentatie van deze inzet, inzichten, kennis en opofferingen ten behoeve van ons aller belang en bestaansrecht. Via het informeren en verzamelen van kennis verwacht ik de chaos en verbroken connectie's weer samen te brengen en hiermee de macht over vrede, begrip, diversiteit en samenwerkings verbanden naar een resonerende en gebalanceerde bestaansrechtelijke fundering terug te brengen en mijzelf en mijn service van toegevoegde waarde te laten zijn. Vanuit mijn eigen ervarings deskundigheid en relatieve overzichten op globaal niveau. Creativiteit. Spontaniteit en Probleemoplossende eigenschappen en de bij behorende communicatieve vaardigheden zouden het varkentje moeten wassen. UNESCO onderschrijft een groot deel van de conclusie en bestaansrecht van deze theorie/evolutie model en symboliek voortgebracht via de grootheden en culturen en eerder bestaansvormen uit het verleden. Dit is de finishing touch en de start van een nieuw begin met rust. vrede en creatieve ontwikkelingen en rechtvaardige basis berustende op eenwording en ware identiteit van de mensheid. De overwinning welke onze wederzijdse verantwoordelijkheid in alle facetten van het bestaan vrijheid en zijn bevierd zal worden! # Het zal geschieden. # Mijn thuis is waar liefde zegeviert # Huis van Jakob / Rechtvaardigheid # Jakob 's Ladder / Vigilant. .. http://jornboor.blogspot.nl https://jakobinfo.wordpress.com @Jakob_EGO "Oil To The Fire Submitted In Respect For The Sacred Dance On Infinity. "

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