왕의 반지로 포고령을 내리다.

[for better display of Korean font, download the pdf: KOREAN_Edict_King_Esther8]

에스더 8장 8절:  “이제 나의 이름으로 다른 조서를 쓰시오. 그대들 보기에 좋을 대로 쓰고, 나의 인장 반지로 봉인하시오. 나의 이름으로 쓰여지고, 나의 인장 반지로 봉인된 조서는 아무도 취소할 수 없소.”

고대 페르시아는 이해하기 어려운 법령체계를 갖고 있었다 – 왕이 공식적으로 선포한 법령은 변경할 수 없으며 영원한 것이다.  이것은 왕이 이미 선포한 법령을 취소하고자 할 때에 문제가 되었다 – 왕은 그의 포고령을 취소할 수 없었다 (다니엘 6장 11-15절에서 다른 문제가 있었다).  에스더서에서, 왕이 할 수 있는 일은 오직 첫 번째 포고령에 반대되는 두 번째 포고령을 선포하는 것뿐이다.

이런 법령제도는 오늘날 이상하게 보일 수도 있으나, 에스더서 에서는 우리의 영적 구원과 관계되는 영적 깊이가 있는 영성을 말한다. 하나님께서는 그의 풍성하신 자비로 인한 흔들리지 않고 확고한 정의를 좋아하신다.  하나님의 권위 있는 법령은 영원하고 변함이 없으시다.  “나는 너희에게 진정으로 말한다. 하늘과 땅이 없어지기 전에는 율법의 아무리 작은 부분이라도 사라지지 않고, 반드시 다 이루어질 것이다”(마태복음 5장 18절).  또한 시편 119장 160절에서” 주의 모든 말씀은 진리입니다. 주의 의로운 법도는 모두 영원합니다.”  그 정의는 그 자신의 일부이며, 그는 불의 하거나 그를 부인 할 수 없다(디모데후서 2장 13절).  모든 사람은 죄인이며 하나님의 의의에 따라 죽을 수 밖에 없는 자들이다(로마서 3장 23절, 6장 23절).

하나님은 우리를 사랑하셔서 우리에게 영생은 주셨다(요한복음 3장 16절).  그럼에도 주님은 그의 법을 무시하거나 어기지 않으시고, 이법은 영원하기 때문에(위에서 인용한 말씀에서 시작된다), 정의는 주님의 신성의 일부이다.  이런 감각으로, 하나님의 구원 계획은 에스더서의 아하수에로왕과 같은 문제점을 갖고 있다 – 법적으로는 누구도 철회할 수 없으나, 모든 사람들은 그 죽음을 비난한다.  하나님께서는 우리의 이런 문제를 예수가 되어 이 땅에 오셔서 우리를 위해 죽음으로 해결하셨다.  예수는 율법에 충실했고(마태 5장 17절), 새로운 율법을 만들고, 우리를 위해 새로운 정의를 만드셨다(갈라디아서 2장 16-21절).  “그리스도께서는 율법이 우리에게 씌운 저주를 거두어 가셨습니다. 그리스도께서 우리를 대신해서 저주를 받으셨습니다. 성경에도 이렇게 적혀 있습니다. “나무에 달린 사람은 다 저주를 받은 것이다”(갈라디아서 3장 13절).

율법 – 아담과 이브가 에덴동산에서 범죄한 이후에 원 죄(율법)는 영원히 죽을 수 밖에 없다.  “우리는 모두 죄인이고 하나님의 영광을 가렸다.” 그러므로 영생을 가질 수 없다(로마서 3장 23절 또한 로마서 1장 32절의 하나님의 율법참조).  “또한 하나님의 선물과 아담의죄는 차이가 있습니다. 한 사람의 죄 때문에 심판이 오게 되고 모든 사람을 정죄에 이르게 했으나, 하나님의 은혜의 선물은 많은 범죄 때문에 오게 되어 많은 사람에게 의롭다 함을 받게 하였습니다(로마서 5장 16절).

다시 쓰다 – 우리의 주인이며 왕 중에 왕이신 이가 우리를 위해 나타나서, 다른 율법을 세우셨다 – 예수그리스도의 보혈(성령)에 의한 구원.  이것은 예례미아 31장 31 – 33절 말씀에서 예언하고 있다.  ““보아라. 날이 이를 것이다. 나 여호와의 말이다. 그 날이 오면 내가 이스라엘 백성과 유다 백성에게 새 언약을 세울 것이다.  그 언약은 내가 그들의 조상의 손을 붙잡고 이집트 땅에서 끌어 내던 때에 세운 언약과 다른 것이다. 나는 그들의 남편이 되었으나 그들은 그 언약을 깨뜨렸다. 나 여호와의 말이다.  그러나 내가 그 날 이후에 이스라엘집과 언약을 맺을 것이니 나의 법을 그들의 마음속에 두고 그들의 가슴에 새겨 두어 나는 그들의 하나님이 되고 그들은 내 백성이 될 것이다.”  신약에서도 분명히 설명하고 있다. ”하나님께서는 우리를 거스르는 기록된 빚의 문서들을 우리 가운데서 취하셔서 그것들을 십자가에 못박아 깨끗이 없애주셨습니다(골로새서 2장 14절).  “그러나 이제 우리는 우리를 가둔 율법에 대해 죽고, 율법으로부터 해방되었습니다. 그러므로 우리는 기록된 문자에 따라 하나님을 섬기는 것이 아니라 성령의 새로운 방법으로 하나님을 섬깁니다(로마서 7장6절)

번복할 수 없다. – 죽음의 법칙 앞에 자유로운 자는 아무도 없으며, 예수의 보혈만이 그것을 넘을 수 있다.  구원은 인간에게 있지 않고 오직 하나님께만 있다.

도장을 새긴 반지 – 반지는 약속의 상징이다.  오늘날 우리가 성령으로 새로운 언약을 맺었으며, 하나님으로부터 계속 공급을 받고 있다.그가 우리의 증인이다(고린도후서 1장 22절; 에베소서 1장 13절; 에베소서 4장 30절).

유대인 – 단지 몇 명이 아니라, 죽음에 처한 모든 사람들(요한 3장 16절; 베드로후서 3장 9절).

Translated from Esther 8:8 – No Document Can be Revoked

Zvakazarurwa 4v6-8 –

Mifananidzo yaJesu yechiporofita mubhaibheri inotora  zvimiriro zvakasiyana. Kutanga kune zviratidzo zvechiporofita, sewhayana yechibairo, ropa pamisuvo munaExodus, Areka, chingwa newaini zvakaratidzwa naMelchizedek, zvichidaro.

Chepiri,  nhau dzechiporofita, zviitiko sekubuda kwevana ve Israeri muEgipita(Exodus)(zvichiratidza  kutorwa kwekereke, kuroorwa kwa Rute naBouz (zvichimirira kubatanidzwa kwekereke yakatendeka naJesu,) Kuparadzwa kweSodoma neGomora (zvichireva kutambudzika kukuru), nezvakadaro. Zvitiko izvi zvakaitika kare, sai Mwari vakazvichengeta muShoko kuti vati dzidzise nezvebasa ravo roruponeso.

Chetatu, kune zvakavanzika zvechiporofita, kutaurwa munyaya zinortidza kunge kusina kwazvinobva nekwazvinoenda, asizvichiratidza kunemamwe mubasa aKristu eruponeso. Muenzaiso  murairo munaDetoromio 21v23 kuti wakatukwa uyo “unoroverwa pamuti”, zvichiratidza nzira iyo Jesu uchatora zvivi zvedu pamuchinjikwa.

Chukupedzisira, muenzaniso yeciporofita,  vanhu vaneupenyu nehunu zvinotidzidzisa nezvaJesu – izvo Ishe vakasarudza kuchengeta  Mumagwaro. Muenzaniso yemubhaibheri inotidzidzisa nezve mabasa mana aJesu  – se muporofita, muprisita, mambo nemunhu wakarurama.Mubhuku yakare(Old Testament)yakavimbisa kuti Mesiya uchauya uchazadzisa mabasa awa ose. Uchava muPrisita mukuru (uchaparadza chivi zvachose). Uchava muProfita mukuru (sekutauru kwaMoses, “ Ishe vachamutsa muporofita seni pakati penyu,” Deto 18v15). Uchava Mambo wamadzimambo (Pisarema 2v2-12; Zakaria 14v3-9). Mwarivakaratidzazve kuti Mwanakomana uchava semunhu, Shok rakavanyama rikagara pakati pedu, kuvamunhu wakarurama(Isaya 42v1-4; 53v1-12).

Marudzi awa ose mana anoratidzw mu Mhuka ina muna Zvakazarurwa- chiso cheshumba (humambo), chiso chemombe (chibairo), chiso chemunhu (Adam mutsva),nechiso chegondo (denga, kusingaperiperi, zvirva chiporofita).

Shumba – Jesu ndiye shumba yemaJuda, Mambo wamadzimambo naIshe wamadzishe. “Tarira, shumba yerudzi rwamaJuda, worudzi rwaDavidi, wakunda. Iye unokwanisa kuzarura …..” (Zvakazarurwa 5v5) Genesis 49v 9, Hosia 11v10, Isaya 31v4).

Mombe – Chibairo, muka ino takura mitoro. Levi 9v4-19, Numeri 7v 3-88; Deto 25v4; Pisarema 144v14).

Munhu- Ruka 3v37 (marudzi aJeso kusvikira kunaAdam, kuratidza kui ndiye Adam wepiri uye mudzikinuri wevanhu vose; zvosiyan anazvamarudzi akanyorwa naMateo ano ratidza humambo bedzi). VaRoma 5v12-14; 1Cori 15v45(Adam wokupedzisira)Zita raJesu rukuti Mwanakomana woMunhu Danieri 7v13;Mateo 13v37-41, 25v31; Mako10v45; Ruka 9v22-26; Zvakazarurwa 14v14.

Gondo – Exodus 19v4

Chimwe nechimwe chinopindirana Mavhangeri mana. Mateo anoratidza humambo waJesu, Mako anoratidza kuti Jesu nobvisa zvivi, Ruka anoratidza kuti Jesu munh wakarurama, Adam mutsva (anotsvaka rudzi rwaJesu kusvikira kuna Adam kwete kuna Abrahamu),Johani anoratidza Jesu  sewokusingaperi peri, Shoko, Zvakazarurwa. Machira mana nemisivo yeTemberi muGwenga- purple, red, white linen, neblue- zvinoratidzawo mabasa amuPonesi wedu. Anoenderana ne Vhangeri ina raizouya : purple= humambo (Mateo); red= dzikinuro (Mako); white linen= wakarurama (Ruka, zita rake rinoreva zvichena”); neblue= kusingaperiperi/ chiporofita (Johani).

Zvakazururwa 5v14 inoti, “Mhuka ina dzakati Ameni, vakuru vakwa pasi vakarumbidza.” Izvi zvairevera kuropa raJesu akaita kuti akwanise kuzaruyra bhuku kudenga.  Bhaibheri ino taurazve nezve mhuka ina munaEzekieri 1v4-21 naIsaya 6v2-3.

NDEDZIPI MHUKA INA MUBHUKU RA ZVAKAZARURWA was translated from “What are the Four Living Creatures in Revelation?”

Kisii, KENYA

Omochakano 4:3-7 – Engaki-egaika Kaini akarenta okwama komogondo kobe ekeegwa ase omonene, Abeli nere akarenta chimanwa chintang’ani chinoru korwa ase riicho riaye.  Na omonene agaanchera ekeegwa gia Abeli.  Korende tancherete kaini nekeegwa kiaye, ase ayio kaini akagechigwa na obosio bwaye bokaonchoka bokairura na omonene akamoboria  kaini naseki okoba nendamwamu na obosio bwao bwairurire?

Naki amang’ana aya nigo agotoorokia omogwekano omuya ase okorwa ekeegwa gose ekeng’wansogiaito gochia ase omonene Nyasae.

Naki nyuma ekeegwa getararwegwa omonene nigo akobeka boronge bwaye, na oteba ee nancheranire nekeegwa ekio gose eke korende tari ekio, naki chingaki chinde omonene Nyasae nigo agokana ebing’wanso biaito asengencho tokorwa ase enchera yobosiereria.  Naki nyasae nigo akobeka boronge kende gionsi keria gekorwegwa gochia ase are.

Ase amatuko aya abanto abange bamanyire buna omonene Nyasae nigo agwancherana kera egento na ekeegwa omonto akorenta ase obosio bwaye, asengencho bikorentwa ase ebirengererio ebiya.  Naki oko nokorengereri kwamwanyabanto na okwegena kwabo gotari okwengencho enene ase ebibabkorwa gochia ase omonene Nyasae.  Naki ase abakristo b’Echidini chinde na bio bionsi bagokora nigo bikorentwa mamincha yokogania kwaye asengencho abanene babo nigo babegete ogochika na ogosomia okobe igoro yokorwa kwebing’wanso biabo.

Naki abande nigo bagoteba buna omonene Nyasae nigo akorigereria okorwa gw’Enkoro 1 Samweli 16:70, Abarumi 12: 1-2 naki omonene nigo akorigereria ime ase enkoro yomonto tari okororekana kwaye gwaisiko korende enkoro yaye.  Naki onye omonene oganirie ensemo gete erwegwe gochia ase are, gose ochikire arwerwe ekeng’wanso gete, naki enkoro eria emwegenete Nyasae tekonyara korwa ekere amamincha yokoboria kwaye, buna twarorire aiga igoro, egento egetang’ani ekero abanto bakomorwera Nyasae ekeng’wanso nigo omnene agochora eki aganetie aegwe, tari omonto okomochorera Omonene.

Korenda igoro ya Kaini na Abeli, naki omonene nabaorogetie abaibori babo eki ere aganetie buna ekeng’wanso korwa ase oboremi na enibo yabo.  Erio akanyara kobaorokia na goita eng’ondi ase ogotuba obogetirianda bwabo.

Omochakano 3:21, naki abamura aba mbabwate ogosemigwa goisaine igoro yokorwa ebing’wanso biabo na enchera bagwenerete kobirenta ase obosio bw’ omonene Nyasae.

Naki kera omomura akarenta ekeng’wanso kiaye korwa ase emeremo yaye are gokora, soma omochakano 3:2  erinde morore enchera mwanyabanto bakorengereria, naki Kaini ere nigo are goatanana ebiare komorwera Omonene Nyasae, tare gokora buna momura omwaba Abeli are gokora ekiagera ere nigo are koa omonene Nyasae ekemorengete korwa ase oboremi bwaye, ebio okonyora kwaye kwarenge ogokong’u  gwokorigamora kobua obotugi bwa Kaini, obwo botaganetie korigamora konde ase okorisia na konyonsia amache, korende ere Kaini akaanga komoa Nyasae eke ekiya korwa ase etugo yaye ere atare na korigamora konde, korende Abeli ere akarwa ekere ekiya ase omonene Nyasae goetera ase okorigamora kwaye.

Naki ase abakristo barero  na abanto bamatuko aya, nigo tokorengereria na korora buna ekeng’wanso gia Abeli nigo kiare ekiya, ekiagera tekiarenge eki’ogoiteria amanyinga na tekiarenge eki’obotugi bw’eching’ondi.  Naki ase ekeng’wanso gia Kaini nigo kiaganetie goiteria amanyinga ayio atarenge nakomocha konde, na ayio atare konyorekana ase inchera ende naende, korende omonene Nyasae agaancherana okorwa kw’ebimeri biamogondo.  Gaki ng’a amang’ana aya ntoigoreiri iga gose? Nabo ere boigo ng’a amang’ana aya akemwanyabanto naremeire na oboronge bwa Nyasae naboigo nagoichorwa na emeroberio ya Kaini.  .

Naki emechando yarenge ase ekeng’wanso gia Kaini neri buna, ekeng’wanso ekio tekiarorekanate ekeronge ase obosio bwa Nyasae, koreng’ana na omoroberio oye bw’ogotoreka.  , naki amariko nigo agototebia buna Yeso Kristo nere eng’ondi yanyenyetwe, naki korwa ase obotngi bwa mwanyabanto na goikera boniga nito tore ime ase omoroberio bwa amanyinga a yeso, ekiagera ere naorogetie aya ase enchera yekemanyererio gochia ase Adamu ekero aitete eng’ondi na korusia risankwa riaye na kobaboyia obogetirianda bwabo asengencho yekebe bakorete.

Omochakano 3:21-24 naki oyo noro orenge omoroberio onyasae ase obogima bwa mwanyabanto bwonsi, naboigo na omogano ore ase Ebuku ime naro ayio oka ogokwanera, korende naki ekero tore ime yomoroberio o’nyasae ase ogokora buna okogania kwaye kore nigo toraegwe egutwa eyio ere ogotoreka gwaito.

Korende naboigo nonya nase chingaki chi’omoerio Omonene Nyasae nachete akabeka okorwegwa kw’ebimeri biamogondo buna ebing’wanso gochia ase are ime ya Israeli

Soma Abalawi 2:16-nigo-egokwanera-gochia-ime mono amo na 6:13-26 korende ebi tebiarenge ebiengencho enene buna ebing’wanso bi’eching’ondi, ekiagera ebi tebiare korusia bibe.  Nigo biarenge buna ekeegwa gose okorwa ase enchera yokoiraneria buna imbuya mono gochia ase omonene.

Ase omochakano 4 naki kaini akaba okorwa ensemo yebiamogondo buna ekeng’wanso gochia ase omonene Nyasae ase ribaga riokorwa eng’ondi, eyio yare gotantania omoroberio omuya o’Nyasae bw’ogotoreka gwaito.

Naki Abeli agakora buna omoroberio O’nyasae orenge korende Kaini agakora mamincha yomoroberio oyio o’Nyasae, Abeli agakora bionsi ase Okwegena na  okorengereria aria onsi Omonene Nyasae abete ogokora nabaibori babo korwa ase amatuko aetire na koyarenta goikera ase omosalaba o’Yeso.

Naki ase okwegena Abeli akamorwera omonene Nyasae ekeng’wanso ekiya kobua momura omwabo Kaini, naki ase okwegena akabarwa koba omonyaboronge, ekero omonene akwanete igoro yokorwa kwaye, naboigo na ase okwegena nagendererete gokwana ase tore neba okwete.  Abaiberania 11:3

Naki ekeng’wanso gekorwegwa ime yomoroberio o’Nyasae nakio gioka kere boronge.

Naki omonene Nyasae nabwate omoroberio bw’ogotoreka gwaito, naki obekire bionsi ebire okogania kwaye ime yobogima bwa mwanyabanto ase ogochia goikerania omoroberio oye.  Na omoroberio oyio noro ore Eng’ondi” naki ogoikerania kwaya nekero ekanisa eraimokigwe gochia igoro  abwe bamwancheranire omonene Yeso.

Korende ngoetera ase amanyinga a’Yeso toranyare komoikera Nyasae, naende kende tekeiyo keratoikie ang’e nere gotatiga ase amanying a’Yeso oka.  .

Buna Abeli arwete ekeng’wanso kiaye kiaboronge ekio kianyorete ogwancherwa ase omonene Nyasae.  naintwe boigo ntotakeire torwe ebing’wanso biaito goetera ase amanyinga a’yeso kristo, nerio tonyare goisanekigwa ime ase okwegena, buna omonene ogokigwe nokorwa gwaito, naboigo nonya nasenchera yogosasima gwaito, ekero togokora boigo ime ya amanyinga a’yeso, naboigo nonya nekero twatwarire ogosemeria  ime y’omoroberio Onyasae, naboigo na ase obogima bwaito.

Ase ogokorera- Naki ntotakeire komogokia omonene oito Nyasae, ntotagete ogosasima gwaito kobe okwengencho enene gochia ase are, naki omonene oorokirie buna goetera ase amanyinga a’yeso naro oka toranyare komoikera, na goetera ase amanyinga ayio ntobwate okwaberwa kw’ebibe biaito, na goetera ase amanyinga ayio twanyara gokorwa keboyia kera chingaki.  Naki nigo togochakia omoroberio oito bw’ogosasima, na ogosaba gwaito ime ya amanyinga a’yeso kristto.  Na ekero togokora nigo tokomanya buna omnene otorentire ime yomoroberio oye oyio ore omuya, erio tonyare konyora ogotoreka gwaito, erio tonyare kpoba ang’e ase okoirwa gw’ekanisa y’Omonene Nyasae.

Korende okorengereria konde ngoreo okwo abeli abete omogwekano bw’omonene Yeso kristo, asengencho amanyete ekeng’wanso ekiya ekio kiamogwenerete omonene Nyasae, naboigo ere agakwa ime ase obuya bwaye na ebing’wanso biaye.

Korende Kaini akanyara koorokia okogechigwa kwaye gochia ase momura omwabo Abeli asengencho yogwancherwa kw’ebimeri biaye biamogondo.  Naboigo na Yeso kristo nere agakwa na goitera amanyinga aye buna ekeng’wanso egechenu getari na komocha konde  ase engencho yaito.  Abaierania 12:23-25 eyio egokwana iga, ng’a Yeso nere omobwatania oito ase ase okobwatana okoyia naboigo ase ogoitera kwa amanyinga aye ayio agokwana amang’ana amaya kobua ayio Abeli”

EBING’WANSO BIA KAINI NA ABELI translated from The Sacrifices of Cain & Abel – Genesis 4:3-7

Awon ijoba Persiani aye igbani, won ni awon asa ti ko ba ofin ijoba won mu.  Awon ofin ti awon alase ijoba gbekele ni o je wipe ko se yipada.  Eleyi ti o da opolopo wahala ati isoro sile ni gbogbo igba ti oba ba ti fe yi ase to ti pa lase pada.  Ko ni le tu edidi naa wo.  (wo Danieli 6:11-15, ninu itan miran, ti iru isoro bayi tun ti dide).  Ninu iwe Esteri, ona kan gbogi ti oba fi le yipada, ni ki oba fun igbakeji re lase lati yipada.

Awon ofin asa yi je nkan ajoji si wa laye ode oni, sugbon, niti Esteri, o se apejuwe re nipa ti eni igbala wa, si se a tun se pelu Olorun lati bo lowo idajo re labe ekunrere anu.

Awon ofin ododo Olorun je ayeraye eleyi ti a ko si le yipada “Looto ni mo sa wi fun yin, titi orun oun aye yio fi koja lo, ohun kikini kan ninu ofin ki yio koja, bi o ti wu ki ori, titi gbogbo re yio fi se” (wo matteu 5:8) tun wo Orin Dafidi 119:160, “ Otito ni ipilese oro re, ati olukuluku idajo ododo re duro lailai”.  Bi awa ko ba gbagbo, oun duro li olooto, nitori oun ko le se ara re.  (II Timoteu 2:13).  Gbogbo eniyan li o sa ti se, tin won si kuna ogo Olorun.  (Romu 3:23, Romu 6:23)

Bakanna, Olorun fe gbawala ninu ife re, ki o tun fun wa ni ile ayeraye.  (Johanu 3:16) koda, ko le ye majemu ofin re, tabi ki o gbagbe re, nitori pe, o duro titi lae.  (gege bi a se yannana re ninu ese to wa loke) otito si je ohun ise wa lati oke.  yiyan igbala lati koju si Olorun je isoro ti oba Ahaswarusi koju ninu iwe Esteri, eleyi ti o si je wipe labe ofin ko si eniti o le yipada, eleyi ti a si da gbogbo eniyan lebi iku.

Olorun si yanju gbogbo isoro yi fun wa pelu bi o se so ara re di eniyan (eyi ti a mo si Jesu) ti osi ku fun awon ese wa gbogbo.  jesu mu ofin naa se (Matteu 5 :17), o sit un gbe ofin titun miran kale.  Eleyi ti o fi otito oun tikarare han larin wa.  (Galatia 2 :16-21).  “Kristi ti ra wapada kuro lowo egun ofin, eniti a fi se egun fun wa, nitori ti a ti koo pe, ifibu li olukuluku eniti a fi ko sori igi”.  (3:13)

Ofin : ojulowo ofin ti a gbe le wa lori nigbati Adamu ati Efa kuna ninu ogba Edeni ni iku ayeraye.  “Gbo eniyan li o sa ti se, tin won si kuna ogo Olorun, ti won ko si ye fun iye ayeraye.  ”  (Romu 3:23, tun wo Romu 1:32).

Bakanna, “ki isi se bi nipa enikan ti o se die bun naa, nitori idajo ti ipase enikan waa fun idalebi, sugbon ebun ofe ti inu ese pupo wa fun idalare wa”.  (Romu 5:16).

Olorun wa, eleyi tin se oba awon oba, ti pese ona abayo fun wa, ni gbigbe ofin miran kale, eleyi ti aun peni igbala nipase eje (ti emimimo) ti Jesu Kristi.  eleyi ti ati so asotele re ninu iwe Jeemaiah 31:31-33.  “woo, ojo nbo, li Oluwa wi, ti emi o ba ile Israeli ati ile Juda da majemu titun, ki ise bi majemu naa tie mi ba baba won da li ojo naa tie mi fa won lowo lati mu won jade lati ile Egipti awon ti nwon da majemu mi, bi emi tile je alakoso won si be li oluwa wi, sugbon eyi ni majemu tie mi o ba ile Isaeli da, lehin ojo wonni, li Oluwa wi, emi ofi ofin mi si inu won, emi o si ko o si aya won, emi o si je Olorun won, awon o si je eniyan mi koda iw majemu titun se alaye re yekeyeke “o si ti pa iwe maemu ni re, ti o lodi si wa, tia ko ninu ofin, eyiti o lodi si wa, oun li o si ti mu kuro loju ona, o si kan an mo agbelebu” (Kolose 2:14) “Sugbon ni sinsinyi a fi wa sile kuro ninu ofin, nitori a ti ku si eyiti a ti de wa sinu re, ki awa ki o le maa sin li otun emi, ki o ma se ni ode ara ti atijo” (Romu 7:6).  Ko le yii pada, ko tun si ona abayo kuro ninu ofin iku yi, bi kose lehin eje Jesu Kristi.  Igbala ko wa lati odo eniyan, bi kose lati odo Olorun.

Oruka oba: oruka yi duro gege bi majemu, lode oni, a ni majemu titun nipase emimimo, eleyi to fun wa ni agbara nigbogbo igba si ori ite Olorun wa.  (wo II Korinti 1:22, Efesu 1:13, Efesu 4:30).

Awon ju : nitori pe gbogbo eniyan ni yio koju idajo, kii se fun awon die (wo Johanu 3:16, II Peteru 3:9).

Fifi Oruka O ba Se Edidi Re was translated from Esther 8:8 – No Document Can be Revoked

]]> http://www.maranathaglobal.org/latest/6880/feed/ 0 http://www.maranathaglobal.org/latest/6883 http://www.maranathaglobal.org/latest/6883#comments Sat, 06 Feb 2010 07:15:30 +0000 dru http://www.maranathaglobal.org/?p=6883

Kisii, KENYA

Yuda 1:4 - naki mbare abanto besoirie bobisi, abwe barikeretwe kare okgambigwako, abanto batari nechingencho chi’obonyasae, Barabwo nigo bagoonchorana obuya bwa Nyasae oito ase okbiserera ogokora kwabo kw’obonyaka naende bagokana omonene oito ore bweka, yore omonene oito Yeso kristo.

Naki abegenwa abange abamatuko aya nigo barigetie korora omroberio bw’okobokigwa gw’enchili okwo abanto abange bagoonchorwa na koba abainjilist.  Naki ase ebitabu ebinge biarikirwe nigo bikoorokia aya, naki amariko a Nyasae amachenu nig akoorokia obomaene bwensi ng’a chingaki nchireo korachekoba ogoonchoreria okonene ase enjli na ase ogokora egasi kw’omoika omochenu ime ase ekanisa eria ere ang’e ase okomoigwera ere kristo Yeso nyuma yokobogorigwa gw’Ekanisa enchenu ya Nyasae.

Korende tende tekeiyio ime y’Ebuku gekoorokia buna emechando teri gochia kobao, gose okoba nerigesa rinene ase chingaki echi chiaito.

Yeso krist agakwana gochia ase abatomwa baye okobora” chingaki echi chiaino nchire nerigesa rinene” sma mathayo 9:37 krende naende akabatebia buna ase amatuko yomoerio, nga obwanchani bw’abange nga bokende ase engencho yokmentekana kw’ebibe.  Mathayo 24:12-naki yeso agakwana buna ase chingaki chi’omoerio nachibe chimbe chitari chingiya, korende Yeso agakwana ogoteba nigo chirabe chingaki chiobong’ainereria chiichire na abaarimu, amabani yoborimo, bong’ainereria, ogosiria naboigo na ebikone biobong’ainereria mbikorekane nonya nkogwenigwa ng’a abarwaire mbagwenigwe.  Mathayo 24:10-25 naki aya namabani yoborimo ygosiria, korende tamanyire buna aya naro agokorekana ase tore amatuko aya.  Naki nonya mbaria bare gati yaito banyarire gkwa emioyo na gotiga kogenderera ka abande emioyo ase esabari engiya yaigoro, naki echi nechingaki chimbe totatakeiri gokwanera igoro yobonda bwaito krende tokwane na kobana igor ykogwa kwa mwanyabanto bwa amatuko aya, erio tonyare koa abande emioyo ykgenderera gikera okobogorigwa gw’ekanisa.

Naki ase egtabu eke egeke gia Yuda” ekio kere ang’e n’omoerio bw’Ebuku ase Emuma enyia nigo kere ase obobani bwa amatuko aya, nigo kegokwanera igoro yobbani bwborimo nonya ime nechikanisa chiakemoika, erio kenyare koerera igoro ya amang’ana ayio onye tetokonyara korigereria buya arache koiyeria ekanisa ya Nyasae.

Abakrist abange banyarire korengereria bobe na komanya ng’a enchili nigo ekorwa isiko gocha ase bare.  Nonya ngorwa ase chinse chiamocha na bosongo nigo chimanyete buna, amang’ana yogotaba nobo’nyasae ime yaito nigo.

Naki ase chinse chinde chi, Abafrica na Asia abakristo abange nigo bakonyora emechando emenene korwa ase chidini chinde chiria chibaonchokanaine, korende nonya nabo ogochandwa okwo kwabakristo tikorakora enchili gotenena, korende eye nero enchera eyemo ase obokristo bwaito kogenderera, ” gose onde taiyo oranyare gotenenia omoika omochenu korwa ase ogotakora emeremo yaye, naki okoragereria na oborogi, bionsi ebio mbosa ase omonene tata.  Naki ase chikanisa chiria chi’eritang’ani nigo chianyorete emechando emenene goika abakoreri babo bakanyara kong’entwe na abande korutwa ase chingoro chi’echisimba na koriegwa bare moyo, naboigo bakanyara gochandwa ase chinchera chionsi korende bakanyora egutwa yabo y’esegi engiya.  Naki emechando emenene nigo ekorwa ase ime ya abakristo abanyene na abarandia babo, korende baria bare isiko nigo bagokora ebinto koba ebikong’u and ebiemechando ase tore, naboigo abarandia boborimo baria bare gati yaito banyara konyora ribaga na gosaria ekanisa, ase okogechia omika omochenu, na gotantania abakristo bari konya babeire ang’e komorigia Nyasae, naboigo barenta emechando ase echili y’Omonene.

Naki okogwa Kwa, bobisi nkore ime yaino, abange baria bare abarandia boborimo tibari kweorokia maiso marore, korende nigo bagokora bobisi ase ogosiria obogima bw’abange goetera ase oborimo bwabo.

Naki abanto abwo tebari gocha ase ekanisa ya Omonene Nyasae ase obotindi gose ase enchera yokobetereria, naboigo tibari gocha na gosoanana kende gionsi, korende nigo bagocha ng’oora na gosoia ebibe ime yekanisa nyuma bamanyekanire na komanywa ase egasi yabo engiya gose embe.

Naki aba nigo bare a pentekote na nigo bare abaebanchilist ase egati yaito, abande nigo bare abasacha na abakungu abwo batabwatie emeremo yokwenyorera endagera gose chibesa, naboigo bakarora buna ase ogosoa ase ekanisa eyio nero erabe enchera eyemo ase okwenyorera chibesa echio ase okoragereria chinka na ase obotumeki bwabo bwabotambe.  Naboigo bakaea okorangerigwa batamanyeti buna bagure korwa ase ensemo y’Omoika, na bageekora koba abarandia na banyara gochakia chikanisa chiabo, na ase ekerenga kiabo ngeria giokwenyorera enchera yokonyora chibesa korwa ase abakristo baria omonene Nyasae arangeirie.  Korende nonya ngoika boniga nao bare gati gati yaito na ime yechikanisa, naboigo nabo bakonmyara gotwara emekutano emenene y’; Egeinchili naboia eyechikanisa na kwanyora abanto babe’egenire.  Ekio nakio gekogera Yuda agokura ogoteba buna nao bare gati yaito, naboigo nao bare ase amabaga yokoegenwa na abakristo, naki abwo nabwo bare abarandi korende nonya nkanisa tabwatie, korende nigo bagokora egasi buya monto atanyare komanya ng’a tibari bakristo na abarandi bekeene.  Naki omonene oito Yeso nigo atagete tomanye aya bosio bw’enchingaki, naboigo kera omotomwa ime ase Emuma enyia akanyara koirorera amang’ana aya.

Abatari n’Obonyasae- Omonto otari n’Obonyasae ning’o? oyo tari omonto ogwekwana buna ere n’Oyomomanyete Nyasae, korende nigo bakwamba kobwekanigwa, abakuhani bechidini chia abakatholiki ekiagera barabwo nigo bakobwatia amabundisho ya Karil Marx kobua kobwatia ay’Eyebuku, naki aba bono nabwo bare omogwekano omuya ase abanto banga buna abwo.

Naki abanto abwo mabria batabwatie ogoonchoreria ase amagima abo, naboigo chingencho chiabo tichiri koorokia kende gionsi igoro yokomoegena omonene oito Nyasae oyio okogambia ekebe.

Naki nigo okonyora bakorandia mamincha y’Ekebungo gete, ekiagera eyio nero ere etabia yabo, korende nigo bagokora boigo ase okogokia ababwatania babo, korende ase amagima abo tebari buna banto bamwoboete Nyasae.  Korende onye ase obomaene tomwegenete Nyasae, naboigo tweegenire buna naroche kera egento ekitogokora  naboigo nao akebegete ase omobaro bwa amaya gose amabe.

Naki abarandia baria bakong’ainereria ase enchera yokorigia chibesa, na gotumekaq chibesa chiekanisa ase chiraha chiabo, ase enchera yogotumeka ekanisa ase okwenyorera kwabo, tiga bamanye buna Nyasae nabwate enchera yokobaa egesusuro, na embwa eye neyogotaba n’Obonyasae.

Goochora amaabera y’Omonene ase okonyora obosibore bwobobe, naki aya nigo agokwanera amange gochia ime mono igoro y’Abakristo barero, naboigo nigo bagokwanera igoro ya amng’ana gete buya kegima ase “ abakristo tibari abachenu, korende nigo baabeire” korende abande barandia nagoteba, “ekero gwatorigwe, igo kwagendereire gotoreka” abwo nekero omonto anyarire gokora ekebe na koira ogosaba gwokwaberwa na bateba buna omonto oyio nabo aragende igoro.  Nigo beegenete buna ebibe biaito nigo biaaberetwe nyuma torabikora, ase igo nigo totoririe neba nasekende gionsi keri togokora, korende tebakomanya ng’a obwo nobosibore bwogosira kare na kare.  Korende neba bamanyete buna obwo nobosibore gochia ase ogosira gwa kare na kare, abange babo nigo bagokana neba obogima bwabo bokororekana boigo, na bore namang’ana ayio onsi.

Naki kera omonto nigo anchete koigwa igoro ya amaabera a’Nyasae na okwaberwa ebibe biaye, korende abande nigo babwate okogania okonene ase okoranderigwa na gochungwa na enchili eyio erabe ekorandigwa, naboigo na abarandia bande baira amachiko abo y’Ekidini koba naro amaabera y’Omonene, nabo igo bagenderera gokora boigo nagoikera bionsi biabekwa maiso marore goetera ase omoika.

Naki abanto banga buna abwo nabwo bakoria chiira gochia ase abande, bakobatebia buna ntokoe obotenengu, obogima abuya, na okogenderera okonene ase enchera yokoimokia amang’ana y’ebuku na koyakora koba enchera yokobang’ainera, korende batiga kobatebia buna “amaabera anyasae nigo are na amachiko aye ase enchera y’okwegena na okoigwera ase omonene Nyasae.  Naki ekero bokorandia ase kera rituko riabo ri’Esabato, nigo bagoteba buna Nyasae nigo agosesenia na gotenenkia oria ore aiga ase ekanisa, kobua gokwana igoro yokwebeka ang’e na ase obosio bwa’Nyasae, korende banyara kobeka oborimo na goteba buna mwanyabato nabo akomenya neba ore ase ebibe, naboigo nabo akonyara konyora korwa ase nyasae ase enchera yobonge bwaye, korende tebamanyetie buna eye nenchera yekeen gochia ase ogosira gwa kare na kare, na boigo baonchora amaabera y’Omonene Nyasae koba obosibore ase okogenderera ime y’Ebibe.

Naki intwe twamwangire Yeso Kristo oyio ore omonene oito. Korende naki bamwaangire Yeso Kristo oyio ore omonene oito, naende oyio ere ore omogwenia, na omorwa oito, naki nigo banchete gotera amatera ase okomotogia yeso buna ere nomorwa obo, na omotoria obo naboigo na omobui obo, korende tebanya gocha ang’e ase okomomanya buna ere nomobui obionsi.  Naki oyio nere omogambi oito na omonene oito, naki intwe nabasomba baye tore amo na enibo yaito yonsi.

Naki omogambi gose oyobwate okobua nabwange chinguru chiogokora eki aganetie, naboigo naintwe buna abakristo ntobwate okobua kwokomoterera Nyasae na komotogia ere, korende ekero togokora ayio onsi ngomoboria tore aya totakeire gokora? Naboigo komoboria omonene Nyasae ayatotakeire gokora ekero tore nemechando? Naki onye kobwate okobua igoro yomobere oo, naki igo yeso tari nokobua igo yao, ekiagera nigo ogokora ayare ayokogania kwao, ekiagera nigo okomobetereri gokora ase ogosanga obonene bwaye amo naye.

Naki omonene nabwate erieta rinde rigochererana, erio rire ase omonwa bwekegriki-“Omonene” gose omosomba bwa abande” bono nigo totakeire kweboria iga, nigo tomenyete obogima bwokomwanga Yeso kristo ere buna omonene oito? Gose nigo tomenyete ase okomogokia gose ase okomogechia ere?

Naki intwe tetorie gokwana buna yeso tari omogwenia oito, gose tari omotoria na omorendi oito, naki ebinto ebi bionsi nebi’obomaene, naki obobe bweka imbori buna abang’ainereria mabareo abwo Yuda agokurera na mbare nokomanya okwo, naboigo barandia amang’ana ayio, korende batiga gokwanera igoro ya Yeso buna omonene obo, naboigo ere buna omonene ase abanto baye.

Naki obobe nobwabo! Abwo bairire chinchera chia Kaini…” nchera ki ya Kaini?” eye nigo ekoorokia orogendo rwa Kaini gochia ase obosiru, orocherere rwe ching’endo chiaye” naki Kaini tare korwa ebing’wanso ebichenu gochia ase Nyasae, korende akarwa ebiarende mamincha yokogania kwa Nyasae.  Naboigo nonya na bakristo ba amatuko aya nigo bakorwa kende gionsi keria baganetie babuga ng’a omonene Nyasae nagiancherane, ase enchera yogotenga, na goseka, na ase ogoaka chingobi naboigo nonya nase ebieegwa aoao, ekiagera ebio nabio ebinto batagete korwa gochia ase Nyasae.  , tebabwatie okogania gwokomanya eki Nyasae aganetie kobaa goetera ase okoigwa ring’ana riaye.

Eriakabere” Kaini tare korwa buna abare are korwa ekagera Nyasae agaancherana nokorwa kwaye.  Naki chinchera buna echio nachio nonya na abarai na abarandia abange bagotumeka ase okobaseria abanto baria bare nokomanya na okomanorerwa kwe’ring’ana ria Nyasae korwa ase chikanisa chiabo, ekiagera kobagokwana ayare boronge tari kobachia ase amato abo.

Korende nonya nigo Kaini agaita momura omwabo Abeli asengencho yendamwamu, kobua kogwa inse ase obosio bwa omonene Nyasae erinde amororere amabebe.

Naki baminyokeire ase okonyora na kogwa ase amaboko na emechando ya‘Abalamu. Emechando ya Balaamu nereri yarenge? Naki balaamu nigo are kobana ase okoegwa chibesa, ase chingaki chiria omoruoti omoabu amoireta na komogora erinde anyare kobana mamincha na koragereria Egesaku gia’Israeli.  Korende omonene akamotebia Balaamu tagenda, ekiagera teyarenge okogania kwa Nyasae koragereria Egesaku gia’Israeli.  Omobaro 22:7-12 Erio omoruoti akarwa ekeegwa kende ase chibesa, erio balaamu akairana naende gochia ase omonene ore nokorengereria buna omonene Nyasae nanyare goonchora ebirengererio biaye.  Omobaro 22:15-20-naki-okorengereria-kwaye nigo kware anyore chibesa goetera ase okorandia kwaye, korende eyio ekaba okogechia okonene gochia ase omonene oito Nyasae.

Naki omonene akamwanchera agende kore akaba ore nendamwamu enene igoro yaye akagania komoita.  Omobaro 22:22-23 naki twamanyire buna inaki omogano oyio ore na ase okorerete, omonene Nyasae tamoete chinguru chiokobana mamincha ya Israeli, omobaro 23:24, korende omonene Nyasae agakwana na omoruoti akamochika gotoma abakungu gochia Israeli erio banyare gosangereria abasacha boonsi na gosoa ase obonyaka ime.  Okomanoka 2:14, omobaro 31:16 naki ayio akarenta okoragereria okonene korwa ase Nyasae, naki Balaamu tachiete gotwara bwoba ere akagenderera korosia chibesa chinyinge korwa ase emeremo yobobani bwaye, eyio yabeire emechando emenene ime yechikanisa chiarero,

Naki basirigwe ime ase obosiereria bwa korah! Naki korah nigo arenge omonto korwa ase egesaku ekemo gia Musa na Aruni, na ere oyo korah akanyara goonchorana na kogania koba na chinguru buna echiabo, ase ogokwana kwaye buna Omonene Nyasae nigo agokwana gochia ase kera omonto.  Omobaro 16:3  naki korah agakana eki kiarenge ekerenga ekenyene ki’omobere, aria ase Nyasae are korwa omoika oyomo na  na okomanorerwa okomo gochia ase abanto bande goetania Musa na Aruni.

Naki ase okomoanga Musa, omonene Nyasae agakwana buna bamwangire ere, naki oyo nomogano bwogokumia na okogosia mono nonya nase amang’ana tpokorora ang’e nase tore amatuko aya.  Abanto abange nigo bagoteba na kobana obrimo bagoteba omonene Nyasae obatebiria korende ayio are ayokogania kwabo abanyene.  .

Naki omonene Nyasae nigo aganetie intwe tomanye emechando ere amo naintwe goetera ase omoika, eyio ere nekerenga kiogotagora ekanisa yaye, naki amariko nigo akoorokia ayakwanetwe ase amatuko aetire na gotokurera ase okoba ang’e na emechando buna eyio.

ENSEMO ENTANG’ANI IGORO Y’OBANI BWOBORIMO PT1 was translated from What is the Great Apostasy? The Falling Away in Our Times- Jude 1:4

]]> http://www.maranathaglobal.org/latest/6883/feed/ 0 http://www.maranathaglobal.org/latest/6877 http://www.maranathaglobal.org/latest/6877#comments Sat, 06 Feb 2010 06:11:35 +0000 dru http://www.maranathaglobal.org/?p=6877 Esteri 7:9-10 “Harbona okan ninu awon iwefa si wi niwaju oba pe, sa woo, igi ti o ga ni aadota igbowo ti Hamani ti ri nitori Mordekai ti o ti so oro rere fun oba, o wa li oro ni ile Hamani oba si wipe eso oro lori re.  Beeni nwon so Hamani ro sori igi ti o ti ri fun Mordekai, ibinu oba si ro.  ”

Hamani eyiti nse ota awon eniyan Olorun ti pari eto gbogbo lati se iku pa Mordekai sori igi ti o ti ri fun ni agbaala ile re.  Oro riri “igi fun ni” je ohun ti a le pe ni opo tabi agbelebu, eleyi ti a un nso awon elese ro si.  Ni ona airotele ninu lasigbo naa, Hamani tikalarare ku si ori igi ti o ti ri fun awon eniyan Olorun lati pa won run.  Ohun akori kan ti o farahan ninu gbogbo iwe Esteri ni a ti ri awon ohun meji ti o farahan, ikini ni wipe, awon ohun ti aun foju ri ninu aye, ati awon ohun ti emi, ti akole fi oju lasan ri.  Eyi lofa ti awon opolopo nkan ninu iwe Esteri fi nfarahan lehin meji (Ase Apeje Ahaswerusi lehin meji, ati bi ba Esteri jeun po lehin meji, ati lodo Mordekai, ati bebe lo.  Idi niyen ti iwe naa ko fi so nipa Olorun fun rare, Botile je wipe Olorun nse opolopo ise, ti o si ngbo opolopo adura patapata ninu itan naa.  Awon eniyan ti won fina si Olorun, ki ni oye ohun pato ti oun nsele ni arin won.  Bakanna, won ko ni oye pe, Olorun nsise larin awon.

Ninu akori yi , Hamani ko mo wipe, erongba toun ni fun Mordekai lati ri igi ti o ga ni aadota igbonwo sooro sori igi naa lo pada wa ja si iku fun Hamani.  Ogbero ibi naa, sugbon Olorun ba imo naa je, o si mu awon isele to koja afojuri jade.  Eleyi fun wa ni asotele nipa okan lara ipa agbelebu Kristi.  Ise Jesu lori agbelebu polopolopo, Eleyi lo fa ti opolopo iwe majemu laelae fi nso asotele okan tabi meji lori re.

Isele Abrahamu pelu Isaaki (Genesis22) Nibiti Olorun ti pese eran agbo nigbehingbehin , ti o unj apejuwe sise pasi paro wa nipase Jesu.  Rirekoja eje odoaguntan (Eksodu 12) nse apejuwe eje Jesu gege bi idabobo ti emi ti a ban so nipa “iye ti o wa ninu eje” ninu iwe Lefitiku 17, nse apejuwe iye ti owa ninu emimimo elyi ti a ri nipase irubo ti Kristi se.  Lilo eje ninu iwe Lefitiku 8, lati yan Aaroni Alufa nse Apejuwe iya si mimo nipase eje Jesu.  Ninu eko ti Esteri, nse Apejuwe ese ti tan egun lori agbelebu.

Hamani eleyi ti o je orisun isoro fun awon eniyan Olorun, ti o si pa ri ere ije re si ori igi ti oun tikalarare ri.  Bakanna, Olorun ko gbogbo ese wa, eri ati egbin wa, ti o si wa mu gbogbo idajo re wa sori Jesu lori agbelebu.

Jesu si jinde, sugbon ese si wa sibe, ti a si ti mu kuro titi laelae.  Gege bi iwe majemu titun se so, “Nitori oti fi ise ese nitori wa, eniti ko mo esekese ri, ki a wa le di ododo Olorun ninu re”(II Korinti 5 : 21).  Bibeli wipe, awon iwa ipa ese eniyan ati emi okunkun, oun ni a fi pa Jesu Oluwa wa, (eleyi to mu ki a kan mon agbelebu), Nitoripe wok o mon wipe, ese yen gan papaa, ni a o ko won sori agbelebu.  Eyiti enikeni ninu awon olori aye yi ko mo nitori ibasepe nwon ti mo on, nwon ki ba ti kan Oluwa ogo mo agbelebu.  ” (I Korinti 2:8 ).

Agbelebu yi lo mu egun ofin kuro (ese ati idajo.  ), eleyi ti o si segun gbogbo ipa okunkun.

“Ati enyin eniti o ti ku nitori ese nyin ati aikola ara nyin mo ni enyin li o si ti so di aaye po pelu re, o si ti dari gbogbo ese nyin.  Osi ti pa iwe majemu ni re, ti o lodi si wa, ti a ko ninu ofin, eyiti o lodi si wa, oun li o si ti mu kuro loju ona, o si kan an mo agbelebu o si ti ja awon ijoba okunkun ati agbara ipa kuro li arare, o si ti dojuti won ni gbangba, o nyo ayo isegun lori won ninu re.  “ (Kolose 2:13-15).  Gege bi Hamani se pari aye ara re sori igi, be naa ni gbogbo ese wa ati idajo wa pari, ti  a si ti kan gbogbo te mo agbelebu.  Awon ota ngbero lati pa Jesu, sugbon Jesu jinde pada kuro nipo oku, Nitori, idi eyi, ota kuna patapata ninu erongba won.  Bakanna, ni ona ti o fi ara pe, Hamani kuna patapata lori erongba re lati pa Mordekai.

Awon olori elesin fe ki a kan Jesu mo agbelebu dipo pe ki won so ni oku pa lo (eleyi ti o je ona ti ofin won fi lele pe, ki won fi ma pa eniyan).

Nitoripe, won ro wipe, ki kan mon agbelebu ni yio mu ki iku ati isinku Jesu je aimo ati eri, gege bi iwe Deuteronomi 21:23; won ro wipe, ona iku re yi, yio mu iyapa wa larin oun ati Olorun, mwon ko ni oye wipe, eto Olorun ni eleyi, lati mu gbogbo egun ati abawon kuro, ti a si ko gbogbo won sori agbelebu eleyi ti Jesu naa, tun wa jidide padaninu ogo re.

Paulu tun so eyi “Kristi ti raw a pada kuro lowo egun ofin, eniti ofin, eniti a fi se egun fun wa, nitori ti a koo pe, ifibu li olukuluku eniti a fi ko sori igi” (Galatia 3 :13)

Ibinu oba sir o, eleyi tumo si wipe, Ibinu Olorun lori elese si ro, nitoripe ati fi Jesu se irubo fun wa.

Ibinu Oba Si Ro was translated from Then The King’s Fury Subsided – Esther 7:9-10

[for better display of Korean font, download the pdf: Then_the_Kings_Fury_Subsided_KOREAN]

그때 왕은 화가 가라앉았다.

에스더 7장 9-10절: “그 때, 왕을 모시던 내시 가운데 하르보나가 말했습니다. “하만이 자기 집에 높이가 오십 규빗 되는 장대를 세워 놓았습니다. 그것은 왕을 해치려는 음모를 알려 준 모르드개를 매달려고 준비해 놓은 것입니다.” 왕이 말했습니다. “하만을 거기에 매달아라!” 그러자 사람들이 모르드개를 달려고 하만이 세워 놓은 바로 그 장대에 하만을 매달았습니다. 그런 뒤에야 왕의 분노가 가라앉았습니다.
“

하나님의 사람들의 적인 하만은 모르드개를 그의 뒤뜰에 거대한 사형 틀을 만들어 (찌르거나 목매달아)죽일 계획을 세웠다. “교수대”라고 불리는 처형대는 원래 장대에 목을 매달아 사람을 죽이는 것이다. 이 사건은 예상과는 달리 하만 자신이 하나님의 사람들을 죽이기 위해 만든 장대에서 자기자신이 죽음을 당했다.

에스더서를 통해서 반복되는 주제 중에 하나는 두 개의 현실이 같이 존재한다는 것이다 – 보이는 물질적인 세상과 인간의 눈으로 볼 수 없는 영적 세상. 아하수에로왕시대에 있었던 두가지 일들은 – 아하수에로왕의 두 번의 잔치, 에스더의 두 번의 잔치, 모르드개로 부터의 두 번의 편지, 등. 이것은 또한 한번도 하나님을 언급하지 않고도 하나님을 통해서 일을 하고 있고, 기도응답 받는 다는 것을 이 이야기를 통해서 알 수 있다. 하나님으로부터 멀리 떨어진 사람들은 그들 주변에서 일어나는 일을 이해하지 못할 때가 있으며, 그들은 하나님께서 모든 것을 주관하신다는 사실을 알지 못한다.

17장에서 하만은 그가 모르드개를 오십 큐빅 되는 교수대에서 처형시키려다가 자기가 대신 죽게 된다는 것을 알지 못했다. 그는 한가지 목적을 세우지만, 하나님께서 간섭하시면 예상하지 못했던 결과를 가져오게 된다. 이것은 또한 예수의 십자가를 연상하는 예언적 의미를 갖고 있다. 예수의 십자가는 여러 가지의 의미를 갖고 있으며, 구약에 있는 많은 말씀들이 한 두 가지 의미를 갖고 있다. 이브라함과 이삭의 사건에서(창세기 22장), 하나님은 마지막에 준비했던 어린양을 주시며, 대체물에 대한 개념을 주신다(예수가 우리를 대신한다). 부활절 양(출애굽 12장) 에서 예수의 피가 영적인 보호를 한다고 설명한다. 레위기 17장의 보혈의 삶은 예수의 희생으로 받은 성령으로부터 오는 삶이라고 말씀하신다. 레위기 8장 에서 아론의 제사장 임명은 예수의 피를 통한 임명식을 나타낸다. 에스더서에서 이 말씀은 십자가가 저주의 죄를 대신하는 것을 말하며, 레위기 16장에서 남의 죄를 대신하는 희생양과 같이 설명된다.

하나님의 사람들을 어렵게 만든 장본인인 하만은 그 자신이 교수대의 처형으로 끝이 난다. 비슷하게 하나님께서는 우리의 더러운 죄를 예수의 십자가로 심판하신다. 예수는 부활하고, 우리에 죄는 거기에 영원히 남아있는다. 신약에서 말하기를 “하나님께서 죄를 알지도 못하신 그리스도를 우리를 위해 죄가 있게 하신 것은 그리스도 안에서 우리로 하여금 하나님의 의가 되게 하기 위해서였습니다.” (고린도 후 5장 21절) 성경은 말하기를 인간의 죄와 영적 어두움이 주 예수를 죽였다고 말한다(십자가에 못박혀 죽었다). 그들은 죄를 알지 못했으므로 십자가에 매달아 죽였다. “이 시대의 통치자 중 어느 누구도 이 지혜를 깨닫지 못했습니다. 그들이 깨달았다면 영광의 주님을 십자가에 못박지 않았을 것입니다.”(고린도 전서 2장 8절). “십자가는 율법(죄와 심판)을 용서하고 어두움의 세력을 이겨낸다. “여러분은 죄 때문에 영적으로 죽은 사람이었으며, 죄된 욕망에서 벗어나지도 못하였습니다. 그러나 하나님께서는 여러분을 그리스도와 함께 살리시고, 우리의 모든 죄를 용서해 주셨습니다. 하나님께서는 우리를 거스르는 기록된 빚의 문서들을 우리 가운데서 취하셔서 그것들을 십자가에 못박아 깨끗이 없애주셨습니다. 이렇게 하여 하나님께서는 세상의 주권과 능력을 꺾으시고, 온 세상 사람들에게 십자가를 통한 승리를 보여 주셨습니다.”(골로새서 2장 13-15절). 하만이 교수대에서 사라지듯이, 우리의 죄와 심판도 십자가에 못박고 끝난다. 사탄은 예수님을 죽일 계획을 하나 예수님은 죽음으로부터 부활하고, 사탄은 결국 실패하고 만다. 같은 방법으로 하만은 모르드개를 죽이지 못한다.

종교지도자들은 돌도 쳐죽이는 것보다는(그들 자신의 방법) 십자가에 의한 처형을 원했으며, 그 이유는 십자가처형은 신명기 21장 23절의 말씀같이 하나님으로부터 저주받은 것이기 때문이다. 그들은 이 방법이 그를 영원히 하나님으로부터 떠난 죽음이라고 믿었다. 그들은 이것이 하나님의 계획하에 우리의 죄를 사하고, 십자가를 떠나 예수가 다시 영광의 부활을 할 것을 알지 못했다. 바울이 말하기를 “그리스도께서는 율법이 우리에게 씌운 저주를 거두어 가셨습니다. 그리스도께서 우리를 대신해서 저주를 받으셨습니다.” 성경에도 이렇게 적혀 있습니다. “나무에 달린 사람은 다 저주를 받은 것이다.”(갈라디아서 3장 13절).

Translated from Then The King’s Fury Subsided – Esther 7:9-10

Kisii, KENYA

ESTHER 8:8

Gaki inwe rika rirube ase abayahudi, moribeke erieta riane inche omoruoti, morike buna morarore moribeke ekemanyererio ki’ebonyi yane, ekiagera rirube rinde rionsi ririkire na kobekwa erieta riomoruoti amo nekemanyererio keibonyi yaye onde tari orarioonchore.

Naki ogwancherwa oko kwabene nigo gokororekana koba okogeni ase abange baito, Korende Esteri nigo agokwana gochia ime mono ase enchera yokomanya okonene gwa kemoika okwo korengete ogotoreka gwaito, na kore amo noboronge bw’aNyasae, na boichire nobonge bw’amaabera aye.  Naki oboronge bw’amachiko a’Nyasae nigo bore obwa kare nakare obwo boatri goonchoka, korende nabatebirie ekeene, goika igoro na ense mbiete, korende ring’ana ria’Nyasae tirigoeta nonya nekemoa kienuguta eyemo tegegoeta bosa, korende goika bionsi biikerane.

Mathayo 5:18 naboigo Zaburi 119:160.  Naki oboronge bw’amachiko nobogima bwa kare na kare naboigo na oboronge bwaye, noboikeranu ase ere omonyene, naboigo takonyara goonchoka ekiatorierete omwando oye, gose takora goikerania oboronge bwaye.

Naki amachiko are boronge nayobogima bwa kare nakare, na ayare ayoboronge bwaye natoe intwe

2 Timotheo 2:13-naki-bonsi-nabakori amabe, naboigo batenenigwe kogambigwa ase amakweri goetera ase oboronge bw’aNyasae.    Abarumi 3:23, 6:23 korende naende goetera ase amaabera a’Nyasae oganirie gototoria na gotoa obogima bw’akare na kare.

Yohana 3:16 korende neba boigo ere takonyara goonchoka na gokora ogosaria kweira yaye ekiagera ero nao ere goika kare na kare.  , naboigo na oboronge bwaye nobomo ase obonene bwaye , naki na ase okorengereria oko, nigo tokoba nokorera okonenen na emechando emenene buna eria ya Omoruoti Xerses anyorete ime ase egetabu gia’Esteri asengencho yerichiko riria onde atare konyara gokana.  Naki bonsi bakagambigwa ase richiko ri’amakweri, korende Nyasae agatotoria ase ogocha ere omonyene ase omobere okemwanyabanto (oyio ore Yeso) ase enchera yogototoria naboigo agakwa asengencho yebibe biaito.  Naki yeso agaikerania richiko riria ririgetwe igoro yaye ime ase egetabu kia Mathayo 5:17 na akabeka richiko riyia erio rirentente oboronge bwaye ime yaito.  Abagalatia 2:16-21 Naki Yeso Kristo agatoboria korwa ase okoragererigwa kwerichiko, ase okoba okoragererigwa gwaito intwe, asengencho nerikire “ buna oragererigwe ere oyobambire ase omote” Abagalatia 3:13

Ogochika- naki ogochika nerichiko ritagosarigwa nonya ing’ake, richiko eririarenge korwa ase chingaki chia Adamu na Awa nogokwa gwa kare na kare asengencho yogosaria kwabo.  Naki bonsi bakorire amabe na baremeirwe noboronge bw’aNyasae, naboigo tebari nokogania gwokorigia obogima bwa kare na kare ime ya Kristo Yeso.  Abarumi 3:23 naboigo nyara korigereria oboronge bwerichiko rianyasae ase Abarumi 1:32 Korende ekeegwa kia omonene Nyasae tekeri amachibu yebibe bia Mwanyabanto, korende oboronge bokabwatia ekebe na korenta okogambigwa, korende ekeegwa gekabwatia ogosaria na gekarenta ogocheneka gwechinkoro chiaito, Abarumi 5:16

Rika erinde- naki omonene oito oyio ore omoruoti bw’abaruoti otoire enchera na ekerengererio ekiya, ase okobeka richiko riyia- erio rire ogotoreka gwaito goetera as amanyinga na ayio are omoika omochenu o’Yeso kristo.  Naki aya nigo abanetwe ase egetabu gia Yeremia 31:31-33

Omonene otebire iga” rora amatuko ngocha are ekero ndakore okobwatana okoyia kw’ogotianania nenyomba y’Abaisraeli na ey’Abayuda, okobwatana okwo tigokoba buna koria nakorete nechisokoro chiabo, ekero nabarusetie nokoboko kwane korwa ase ense ya Misiri okwo basaretie nonya inche narenge buna omosacha.  obo” nabo omonene atebire.  Naende omonene nigo agoteba iga “ oko nakwo okobwatana ndakore Na Aba’Israeli nyuma ya matuko ayio nimbeke amachiko ane ime yabo ninyarike ASE chinkoro chiabo, inche nimbe Nyasae obo, nabarabwo mbabe abanto bane.

Naki Emuma enyia nigo egokwanera aya buya kegima, ase okorusia amang’ana ande ayio agiteire, naboigo na amachiko abo ayio arenge mamincha yaito na ayio ateneine ase ogotosisa intwe, korende ere akanyarusia aroro, na konyaakerania ase omosalaba.  Abakolosai 2:14

Korende bono agakwa gochia ase aria atosibete intwe, bono twanyarire koba abasibore berichiko na komokorera ere ase enchera enyia y’Omoika na tari ase amachiko aria akare arenge nogosaria.

Abarumi 7:6 Takonyara korosigwa gose gosirigwa, inchera teiyo yogotama korwa ase richiko eri ri’Amakweri gotatiga goetera ase amanyinga a’Yeso kristo, naki ogotoreka tikori korwa ase mwanyabanto, korende ngorwa ase Nyasae.

Ekemanyererio ki’ebonyi- Ebonyi nigo ere ekemanyererio gi’okobwatana naki ase amatuko arero ntobwate okobwatana gwaito okoyia goetera ase omoika omochenu o’Nyasae oyio ogotoa okogenderera gochia ase oboronge bwa Nyasae, naki omoika oyo noro ore ekemanyererio giaito, soma 2 Abakorintho 1:22 Abaefeso 1:13, 4:30

Naki abayahudi- kera oyomo nigo arigereretie amakweri, tari abasinini korende twensi, Yohana 3:16, 2 Petero 3:9

RIRUBE RIKARIKWA NA KOBEKWA EKEMANYERERIO KI’EBONYI YOMOGAMBI

Translated from Esther 8:8 – No Document Can be Revoked

In John 15, Jesus describes himself as the VINE, and explains that we are branches of the Vine (that is, of Him).  The teachings in this passage took place at the Last Supper, the night they arrested Jesus and took him away to his trial.  What is the meaning of the statement that Jesus is the Vine?

Jesus uses the image of the Vine and branches to make four basic points about our salvation:

1)     God expects and requires that we are spiritually fruitful

2)    Close connection – we “remain in him” and he “remains in us,” sharing the same spiritual life and sustenance from eternity, in the same way that a vine and its branches share the same life and are part of the same organism

3)    Absolute dependence – we can accomplish nothing (fruit) on our own, but only through our close connection with Him

4)    If we lose our close connection with him, there are dire consequences – lack of fruit, and eventually, permanent severance and judgment.

…What is spiritual fruit? The New Testament uses this phrase for two things: personal character traits or virtues of the true believer (love, purity, humility, etc.) and effective outreach or evangelism (bringing others to Christ).  The first is far more common – the Bible usually uses “fruit” to refer to mature character traits, and only rarely uses it for converting others.  Unfortunately, we see the opposite in many churches today – people mostly speak of bearing “fruit” as getting results in evangelism.  “Fruit” refers to traits that true believers cultivate in themselves in Romans 7:4-5; Galatians 5:22; Ephesians 5:9; Philippians 1:11; and Hebrews 13:5.  “Fruit” refers to the results of outreach in Philippians 1:22; Colossians 1:6-10; and possibly James 3:7.  In John 15, Jesus seems to refer to both types of fruit.  On the one hand, he first talks about love, obedience, and self-sacrifice (John 15:9-17).  Yet he also mentions the need to bear “fruit that will last,” which suggests producing new converts who stay in the church.

Most Christians accept the concept of having a close personal relationship with Christ, where we integrate our very life into Christ himself.  We learn to have him fill our lives, taking over every area – our relationships and family life, our school or work life, our emotional and mental life.  This point is not very controversial.

Similarly, most Christians would readily agree that we are completely dependent on Christ to bear fruit, but this is a point less commonly put into practice.  There are many who rely on their own human abilities, skills, and talents in serving God, ignoring the need for Christ to intervene directly and spiritually in the work.  It becomes the work of men for God, rather than God’s Work through men.

The other points – about the consequences of lacking fruit or losing connection with him – are more controversial.  It is very common today for people to ignore these verses and teach “once-saved-always-saved,” or the idea that nobody can lose their salvation once they obtain it.  This false doctrine comforts people emotionally, but contradicts this and many other passages in the Bible (see, for example, Ezekiel 18:21-32; Matthew 7:21-23; Luke 8:13; Romans 11:2; 1 Corinthians 10:1-12; Galatians 5:2;2 Timothy 2:12; Hebrews 6:4-8; 1 Peter 5:8; 2 Peter 2:20-22; Jude 1:22-23).

Of course, people cannot earn their salvation, because it is a gift from God that He gives freely (see Ephesians 2:8-9; Romans 3:24; 1 Corinthians 2:12; Colossians 2:13).  At the same time, the Bible teaches that even though we received salvation freely by grace, we can ruin our spiritual inheritance, or forfeit the gift that God gave us.  This is what Jesus warns about in John 15, with branches being “cut off” and “thrown into the fire.”  Of course, God’s desire for each of us is that we remain in him and produce eternal fruit – God does not desire that anyone perish (2 Peter 3:9), even though many people insist on it.

Here, Jesus explains that the outpouring of the Holy Spirit first required his ascension into heaven.  The disciples did not understand why Jesus had to go away from them.  If the Messiah had come, they thought, why could he not simply stay, and establish his kingdom?  Even if the Messiah had to die for sins and rise again, did he have to ascend into heaven afterward?  Why did Jesus not stay on earth forever after the resurrection? Jesus answers this very question: his ascension into heaven was completely necessary to complete God’s Project of Salvation.  The early church understood this.

The ascension was necessary in order for the outpouring of the Holy Spirit to take place – not only the Day of Pentecost, but also each believer’s personal Pentecost, usually called the baptism in the Holy Spirit.  This is more than merely the power to do miracles.  Jesus already enabled his disciples to perform miracles, healings, and deliverance while he was still on earth with them (Luke 9:1).  There is more than that meant here.  It is more than what occurred with the disciples during Jesus’ earthly ministry.  He is referring to the baptism in the Spirit (Acts 1:8), not just the indwelling of the Spirit that occurs at salvation (John 20:22).

GUIDE YOU INTO ALL TRUTH (John 16:13) - For the disciples, Jesus presents the benefit of the Holy Spirit here as revelation and divine guidance. He reveals what we need to know.  The promise is that He will lead us into truth, to tell us what the Father is saying (John 16:13).  He will make known to us the things that belong to Jesus (John 16:14) – his will, his plans, his character.  The Holy Spirit reveals things in the future to us – “he will tell you what is to come.” (verse 13).

Many Christians misunderstand the purpose of the Holy Spirit and assume that His primary function is to give us excitement (emotions) or power (miracles).  The Holy Spirit does indeed bring us joy and the operation of miracles, but here Jesus emphasizes the revelation of the Holy Spirit in three ways.

1)    “he will tell you what is to come” (revelations about future events);

2)    what the Father is saying at the moment (God’s will/direction and God’s perspective on our situations);

3)    “all truth” – true doctrine about the Christian faith

This must take place on both an individual AND a corporate level – Jesus is talking to the disciples as a group, not just one by one.  The Holy Spirit speaks through visions, prophetic words, dreams, and through the Word when we ask.  Unfortunately, many Christians today do not believe these things are necessary, and some do not even believe them to be possible, despite what Jesus said.  They believe that Christians could never agree on doctrine, as if we are all condemned to have only speculation and opinions, even though Jesus said the Spirit would lead us into all truth.  People today think they have to guess at God’s will, but Jesus promised the Spirit would tell us what the Father says.

This revelation is supposed to be an important component of our Christian lives.  Jesus explained it here as the main reason he had to go away instead of remaining on the earth after the resurrection.

For the world (unbelievers) the Spirit does something different – conviction of sin, conviction about righteousness, and an awareness of the coming judgment. There is a difference between the spiritual revelation that true believers receive today (guidance, truth) and what the Holy Spirit speaks to the unsaved (rebuke, conviction to draw them to repentance).

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