October 17th, 2014 *** LOVE *** AHAVA *** , I GIVE *** * THE INTIMACY MEANING OF LOVE * LOVE IN HEBREW IS AHAVA * DO YOU WANT TO BE LOVED * * KINGDOM OF LOVE IS IN US * * HOW BAD DO YOU WANT THE KING ? * * LOVE HIM WITH ALL YOUR HEART SOUL MIND & BEING * * LOVE YOUR NEIGHBOR AS YOURSELF * WHEN YOU DO THE KING WILL BEGIN TO MANIFEST ~ MANIFEST WHERE ? * IN YOU * * IT WILL BECOME APPARENT TO ALL * * FOR GODS LIGHT WILL SHINE * * HE WILL DRAW ALL MEN UNTO THEE * * FOR HIS GLORY & HIS GLORY ALONE * NOW LETS DIG DEEPER ABOUT LOVE Love, Giving & Jewish Style Hebrew, as one may know, is considered by the Bible to be the first language. It is the language through which God spoke in creating the world. Hence, Hebrew was not just created by God, but utilized by God in creating the world. Much wisdom is attributed to the words and letters in the Hebrew language. Understanding the concepts that are invested in words can aid us in our own lives. As an interesting example, the word love which is thrown about so freely in English, has a special meaning in Hebrew. Love in Hebrew is Ahavah , which is made up of three basic Hebrew letters, . These three letters actually are broken down into two parts: a two letter base or root, , and the first letter, , which is a modifier. The meaning of the two letter base, , is to give. The letter aleph , which precedes these two letters comes to modify the meaning of the base word, give. The meaning of , is I give and also love. We now see the connection between the two words, I give and love. Love is giving. Now only is love giving, but the actual process of giving develops the very connection between the giver and the receiver. There is no greater giving than that of a husband and wife. Each one gives to the other. The more giving that one does, the greater is the connection. Why? The process of giving is a vehicle through which the giver through his act of giving is able to, through a physical gift (or even a verbal comment), give of himself to another. This act of giving something is not merely helping another. For sure, giving is helping another, but it is much more than that. Giving is a method that enables us to make a connection to another. When we give to another, that which we give to him/her, could have been utilize to further our own self. In stead, we choose to take this object, which could have been utilized for our own needs and instead, use it for someone else. Giving is a condition that creates and sustains love. With out giving, there is no connection that is sustaining. The true relationships that our meaningful in our lives are those in which mutual giving takes place. The giving may be physical, emotional, intellectual or a combination. But with out giving from ourselves, no relationship can be enduring. That is the SECRET of love that is revealed to us by the Hebrew language. This is the SECRET that is invested in the language by the Creator. Relationships dont last because One Always Stops Giving ~ People want God to GIVE to them ~ But in Reality He Already Has ~ God Gave His Only Son ~ He Already Redeemed Us All ~~~ Truly It should be You that GIVES your LOVE *AHAVAH* TO GOD ITS ALL ABOUT HIM HOLY PEOPLE ~ ITS ALL ABOUT YESHUA Think About What He did for you ~ We owe him everything ~~~ We owe Him our * AHAVAH* OUR LOVE FOREVER ~~~ THEN GIVE HIM BACK HIS TEMPLE ~ LET HIM BE IN CHARGE THAT IS * AHAVAH * THAT IS LOVE ~ THAT IS *TRUST* WILL YOU * AHAVAH* LOVE * TRUST IN HIM TODAY? SURRENDER YOUR * AHAVAH * LOVE * TRUST TO YESHUA LOVING * AHAVAH * DEEPER Another word often used for love, chesed (חסד), is often translated as loving-kindness or steadfast love. It includes aspects of affection and compassion. Chesed cannot easily be translated into English, but that it means something like loving covenant obligation, a kind of love that goes beyond a concern with compliance with following laws or contracts. Other Hebrew words sometimes translated as love include reut (the love for a friend or companion). Deuteronomy 6: 4–5 commands: Hear O Israel, the Lord is our God; the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your might. Classical rabbinic literature[edit] The commandment to love God in Deut. 6 is taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice ones life rather than commit certain serious transgressions, willingness to sacrifice all ones possessions and being grateful to the Lord despite adversity (tractate Berachoth 9:5, tractate Sanhedrin 74a). Rabbinic literature differs how this love can be developed. The love of God means the surrounding of life with His commandments (Men. 43b) and is conditioned by the love of the Torah (R. H. 4a). Israel is said to love Him, giving their very lives for the observance of His commandments (Mek., Yitro, 6, to Ex. xx. 6). Indeed, love of God is voluntary surrender of life and all one has for Gods honor (Sifre, Deut. 32; Ber. 54a). It is unselfish service of God (Abot i. 3; Ab Zarah 19a). There are chastisements of love for the righteous to test their piety (Ber. 5a; comp. Rom. v. 3). It is this unequaled love, braving suffering and martyrdom, which established the unique relation between God and Israel, so that none of the nations can quench this love (Cant. R. viii. 7). This unique love is echoed also in the liturgy (see Ahabah Rabbah). To be a true lover of God, however, means to receive offense, and resent not; to hear words of contumely, and answer not; to act merely from love, and rejoice even in trials as tests of pure love LETS LOOK EVEN FURTHER DEEPER INTO LOVE * AHAVAH * * חֶסֶד * Biblical scholars have often complained that the word חֶסֶד in the Hebrew Bible is difficult to translate into English, because it really has no precise equivalent in our language. English versions usually try to represent it with such words as loving-kindness, mercy, steadfast love, and sometimes loyalty, but the full meaning of the word cannot be conveyed without an explanation, such as the one youll read here~~~ Loving-Kindness. This is a biblical word, invented by Miles Coverdale, and carried over into the English versions generally. It is one of the words he used in the Psalms (23 times, plus Hosea 2:19) to translate the Hebrew chesed when it refers to Gods love for his people Israel. Otherwise he used mercy, goodness, and great kindness in the Psalms for Gods attitude to man; and, outside the Psalms, such words as mercy, goodness, favour for Gods attitude to man, and kindness for mans attitude to man. It is important to notice that Coverdale takes pains to avoid using the word kindness of Gods attitude to man, though he is not followed in this respect by the Authorized Version and the Revised Version. There is one case in the Psalms (141:5) where the word chesed is used of mans attitude to man, and even here Coverdale avoids kindness (so AV and RV), but has friendly. The nearest New Testament equivalent to the Hebrew chesed is charis (grace), as Luther realized when he used the German Gnade for both words. The word is used only in cases where there is some recognized tie between the parties concerned. It is not used indiscriminately of kindness in general, haphazard, kindly deeds; this is why Coverdale was careful to avoid using the word kindness in respect of Gods dealings with his people Israel. The theological importance of the word chesed is that it stands more than any other word for the attitude which both parties to a covenant ought to maintain towards each other. Sir George Adam Smith suggested the rendering leal-love. The merit of this translation is that it combines the twin ideas of love and loyalty, both of which are essential. On the other hand, it does not sufficiently convey the idea of the steadfastness and persistence of Gods sure love for his covenant-people. His other suggestion, troth, is better in this respect, but the etymological core of the word is eagerness, keenness, and, whilst there is considerable development from this, the word never belies its origins. In Isaiah 40:6, for instance, the word chesed is used to describe mans steadfastness, or rather the lack of it. 1 The English versions have goodliness, following some of the ancient versions, but the Targum (old Jewish Aramaic paraphrase) was right when it said their strength. The prophet is contrasting mans frailty with Gods steadfast reliability. He says that all mans steadfastness is like the wild flowers, here today and gone tomorrow, whilst the Word of the Lord is steady and sure, firm and reliable. Gods loving-kindness is that sure love which will not let Israel go. Not all Israels persistent waywardness could ever destroy it. Though Israel be faithless, yet God remains faithful still. This steady, persistent refusal of God to wash his hands of wayward Israel is the essential meaning of the Hebrew word which is translated loving-kindness. In Jeremiah 2:2 the word chesed is rendered kindness, the reference being to the kindness of thy youth, and this phrase is paralleled by the love of thine espousals. The meaning is not that Israel was more tender in her attitude towards God or in her affections, but that in the first days after the rescue from Egypt she was faithful to the marriage-covenant with God. The charge of the prophets is that Israels loyalty to her covenant with God (Hosea 6:4, goodness in the English versions) is as the morning cloud, and as the dew that goeth early away, a regular feature of the Palestinian climate when once the spring rains are past. The widening of the meaning of the Hebrew chesed, used as the covenant word and especially of the covenant between God and Israel, is due to the history of Gods dealings with his covenant-people. The continual waywardness of Israel has made it inevitable that, if God is never going to let Israel go, then his relation to his people must in the main be one of loving-kindness, mercy, and goodness, all of it entirely undeserved. For this reason the predominant use of the word comes to include mercy and forgiveness as a main constituent in Gods determined faithfulness to his part of the bargain. It is obvious, time and again, from the context that if God is to maintain the covenant he must exercise mercy to an unexampled degree. For this reason the Greek translators of the Old Testament (third century BC onwards) used the Greek eleos (mercy, pity) as their regular rendering, and Jerome (end of fourth century AD and beginning of fifth) followed with the Latin misericordia. The loving-kindness of God towards Israel is therefore wholly undeserved on Israels part. If Israel received the proper treatment for her stubborn refusal to walk in Gods way, there would be no prospect for her of anything but destruction, since Gods demand for right action never wavers one whit. Strict, however, as the demands for righteousness are, the prophets were sure that Gods yearnings for the people of his choice are stronger still. Here is the great dilemma of the prophets, and indeed the dilemma of us all to this day. Which comes first, mercy or justice? Rashi (eleventh-century AD Jewish commentator) said that God gave precedence to the rule of mercy and joined it with the rule of justice. But this much is clear: when we try to estimate the depth and the persistence of Gods loving-kindness and mercy, we must first remember his passion for righteousness. His passion for righteousness is so strong that he could not be more insistent in his demand for it, but Gods persistent love for his people is more insistent still. The story of Gods people throughout the centuries is that her waywardness has been so persistent that, if even a remnant is to be preserved, God has had to show mercy more than anything else. It is important to realize that though the Hebrew chesed can be translated by loving-kindness and mercy without doing violence to the context, yet we must always beware lest we think that God is content with less than righteousness. There is no reference to any sentimental kindness, and no suggestion of mercy apart from repentance, in any case where the Hebrew original is chesed. His demand for righteousness is insistent, and it is always at the maximum intensity. The loving-kindness of God means that his mercy is greater even than that. The word stands for the wonder of his unfailing love for the people of his choice, and the solving of the problem of the relation between his righteousness and his loving-kindness passes beyond human comprehension. THIS IS WHY THE LOVE * AHAVA * IS DESCRIBED IN ~~~ He brought me to the banqueting house, and his banner over me was love. (Song 2:4 RSV) Or as the bridegroom says: Set me as a seal upon your heart, as a seal upon your arm; for love is strong as death, jealousy is cruel as the grave. Its flashes are flashes of fire, a most vehement flame. Many waters cannot quench love, neither can floods drown it. (Song 8:6-7 RSV) NOW THAT MY FRIEND ~ IS TRUE AGAPE LOVE * AHAVAH * HOW MUCH OF YOUR LOVE WILL YOU GIVE TO YESHUA HIS ARMS HE OUTSTRETCHED & DIED FOR YOU ~~~ VIDEO TIME ~ TAKE TIME ~ HOW HE LOVES US SO Songs Ill Sing Accompanied on Dynamic Large Video Screen CHAMBERS ~ youtube/watch?v=YiaHfue7gpY COME JOIN US ~ FRIDAY EVENING HEALING SERVICE ~ 7:30 PM ~~~ PRAY ASK GOD IF YOU SHOULD HELP ~~~ TO HELP ME BRING GODS WORD TO ISRAEL & ABROAD GO TO: ~~~ PayPal & Click Send Money & add my email address that is listed below; ReverendDebraGamelli@gmail * Come Lord Jesus Come ~ God is Bringing a New Revival upon His Churches just As In Days Of Old! * THANK YOU ONCE AGAIN ~~~ SHALOM ~~~ GOD BLESS YOUR ENDEAVORS ALL MY LOVE & PRAYERS EVANGELIST / SR PASTOR & PROPHETESS DEBRA GAMELLI Grace Church Of Christ ~ Zion Ministries 336 Springfield St., Springfield, Massachusetts 01107
Posted on: Fri, 17 Oct 2014 01:32:15 +0000
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