Calvin Synod Herald, 1973 (73. évfolyam, 1-12. szám)

1973-06-01 / 6-7. szám

REFORMÁTUSOK LAPJA

3

Shalom

This writing is a simple reflection on the article published in the United Church Herald Edition, A.D. May 1973, Pp. 62-65. The writer gives such definitions of Shalom: “Shalom is a relationship with nature, work, self or other persons.” “Shalom is awareness which reaches beyond the ideas into experience.” Then in his (her) philosophizing he (she) tries to make a difference between experience (form) and experiencing (essence). The opportunity of experiencing is given the participants in a game. The three phases of the game: entering, exploring, and expanding are minutely described by the writer. His conclusion is expressed in the title printed with red letters: “Games can help you develop Shalom.”

We have no idea what was the basis of such explanation and why was Shalom connected with a game?

To explore the truth we have to apply the method of the Reformers: “Ad fontes”; back to the wells. This way we will find the original meaning of Shalom in the Old Testament, and the meaning of its identical Greeek word Eirene in the New Testament.

In Hebrew every word has a stem consisting of three letters. This verb-form gives the basic idea. In the Old Testament the intransitive verb shalam means “to be whole, untouched, entire.” In Job its meaning is uninjured (9:4), and to be in peace (22:21). In Psalm 7:5 the present participle sholem means “friend”; ish shalom=“man of peace or sincere friend” comes forth in Psalm 41:10. 2 Samuel 20:19 saved this expression “shelume amune Israel” faithful friends of Israel. In Pihel-form we have the following meanings: shillam peaceful (Job 8:6); ashallem console, comfort (Is. 57:18). In Puhal participle meshullam “be repaid, rewarded (Prov. 11:31); “friend” (Prov. 13:13). In Jer. 18:20 its meaning is “recompensed.” In Is. 53:5 shalom refers to “Ebed Jahveh” the suffering servant of God, who was “submitted, subjected” for our peace “shalomenu.” — In Hifii, hishlim means complete. Conciliation is expressed by these words: “yashlim itto” = to be at peace with him (Prov. 16:7). The words in Hifii: hishlimo (Josh. 10:1); tashlim (Deut. 20:12); hishlimah (Josh. 11:19) speak of the peace which was made when the enemy was overwhelmed. So the verb shalam comprehends in itself the idea of subject, submit. The same idea is expressed by the Arabic Salima IV in the following forms: islam devotion to God, religion; and muslim believer.

The religious character of shalom is more evidently reflected in its derivatives. The adjective

shalem means complete, whole, full. Connected with the stones of altars its meaning is untouched unprepared, unhewn, sacred, (Deut. 27:6; Josh. 8:31). Its other meanings with the preposition “it” peaceful, friendly (Gen. 34:21); with “im” devoted (1 Kings 15:14); with “be” whole, unharmed (Gen. 28:21). It is frequently connected with the word “leb” (heart) sometimes with “im” — preposition, (1 Kings 15:3; 8:61); sometimes without it (2 Kings 20:3); in all these cases its meaning is devoted to God, pious. It is not accidental that slmlem became the basic part in the name Jeru-shalem. In this case its meaning is high-place, summit, designated the royal residence and the sacred place where monotheistic worship was established (Gen. 14:18 and Psalm 76:3).

Its passive participle shalum commonly a faithful one, a friend (2 Sam. 20:19). Shelem means requital, thanks to God; connected with zebach (sacrifice) it means thank-offering (Lev. 3:1, 3, 6, 9; 4:10, 26, 31, 35; 7:11). In plural shelamim stands alone (Ex. 20:24; 32:6; Deut. 27:7; Josh. 8:31). In this fundamental signification it is a thank offering to God, or a supplicatory offering of those who expect to be heard (Judges 20:26; 1 Sam. 13:5; 2 Sam. 24:25). Josephus translated it “thysia charisteria” (Antiquities 3, 9, 2) “thanks-sacrifice.” Philo and (LXX) the Septuagint translate it with soterion=thanks offering for deliverance. Shalom in Psalm 85:9 means salvation; in Lev. 26:6, Judges 4:17 “peace as a state of rest.” In the prophecy of Isaiah (9:5) one of the names of the coming Messiah is “sar shalom” the Prince of Peace.

The spiritual — more correctly — the divine character of Shalom is perfectly proved by its identical word: Eirene in the New Testament. In St. Paul’s epistles eirene (peace) and charis (grace), in other grouping charis, eleos (mercy) eirene as equivalent attributes of God and of the Messiah are mentioned together (Rom. 1:7, 1 Cor. 1:3, 2 Cor. 1:2, etc. and Rev. 1:4; then 1 Tim. 1:2, 2 Tim. 1:2; 2 John 3). In the LXX-translation of Daniel this statement comes forth: “charis, eirene, eleos plethyntheie: grace, peace, mercy be (completed) multiplied” (4:1; 4:37). The essential elements of the Messiah’s coming and the establishments of God’s kingdom are peace and salvation (Is. 52:7; Acts 10:36; Rom. 10:15; Eph. 2:17). The goal of the proclamation of peace is to have this peace with God (pros ton theon, Rom. 5:1) in Jesus Christ (en Christo, John 16:33). Only God and Jesus are the owners of peace (Phil. 4:7; John 14:27). The peace given us by Jesus is a divine peace (2 Peter 3:14-15); Jesus (autos estin he eirene hemon) “himself is our peace” (Eph. 2:14).

Summing up the result of our searching we close our remarks with two short sentences: Shalom in relation with man is peace; in relation with God it is salvation. Any other explanation is either falsification or sacrilege.

Dr. Joseph Arvai-Zsiros