Archive for January, 2010

John 15:1-6 – “I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned.

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.

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John 16:7-15 – “But I tell you the truth: It is for your good that I am going away.  Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment: in regard to sin, because men do not believe in me; in regard to righteousness, because I am going to the Father, where you can see me no longer; and in regard to judgment, because the prince of this world now stands condemned. I have much more to say to you, more than you can now bear. But when he, the Spirit of truth, comes, he will guide you into all truth.  He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you. All that belongs to the Father is mine…”

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.

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Kisii, KENYA

ENDAMWAMU Y’OMOGAMBI EKAIRANA INSE

Esteri 7:9-10 Haribona oyomo bw’abasomba  abaare gokorera omoruoti akabora rora” orobambo  rore rwobotambe bwamaboko  emerongo etano , roria Hamani asimiseretie moredekai oyo ogotooretie aye omoruoti , nao rore ang’e nenyomba ya Hamani. Agwo omoruoti agachika “Gachie motonge Hamani ase orobambo roria igoro”

Naki amang’ana agendererete kobao ase egetabu eke gia Esteri nayekeene, naki ayio naro aragenderere kobao ekiagera naro oka akororekana ase amaiso aito akemwanyabanto, korende naboigo ayande nareo akororekana ase amaiso aito akemoika, ayio abisekanete korwa ase amaiso aito akemwanyabanto.

Naki ayio naro akogera ebinto bibere bigendererete gokorekana ime ase egetabu gia’Esteri, naki ime abwo amarube abere nareo aya Haribona’ naboigo na amaborio abere a ‘Esteri, naboigo amarube abere naende korwa ase Moredekai. Naki ayio naro agerete getabu eke kegiakwanera igoro ya Omonene Nyasae, nebe omonene Nyasae re gokwana na koiraneria amaborio abo, naki abanto baria bare aare na Nyasae tebamanyetie amang’ana akoba ang’e ase bare, tebari nokomanya ng’a omonene ngokra are ebikone bire ang’e na ase bare.

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Kisii, KENYA

RING’ANA RIANYASAE NIGO RIRE MOYO ASE OGOKORA EGASI

Abaibirania 4:12  naki ring’ana ria nyasae nigo rire moyo nnaende ndire nechinguru , nigo rire nobwoge kobua omoyio obirende ore nobwoge chinsemo ibere, nigo rikobeta ime na gwatanana omoyo na omoika chinengo na emeseto naende ndinyare komanya ebirengererio na okogania bire ime ase enkoro.

Nakii abakristo bekeene na abarandia bekeene mbamanyete buna Ebuku ne’ring’ana ria Nyasae, kera omonto namanyete buna Ebuku nigo eutire amo nomoika omochenu.

2Timotheo 3:16 kera ririko riutire nomoika o’Nyasae nario riranyare gotworokereria, na gotokurera na gotorongeyia na gototang’ana ase oboronge.Naki ayio nigo are mamincha amo nobogima bwaito bwa amatuko aya, ekiagera tetori gokora buna okogania kwa Nyasae kore. Naki abakristo abange nigo bagokagera buna ring’ana eri ria Nyasae negento giechinkaki chiaetire.

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NA OGE DI KA NKE A (ESTA 4: 14)

‘’Onye makwanu ihe mere iji noo n’ ulo eze n’ oge di uto a’’ Akuko Esta bu ihe ngosi maka nzuko nke kwesiri ntukwasi obi dika nwanyi analu ohuru nke Christ. Site na akuko a, Chineke gosiri anyi otu nzuko kwsiri  idi, dika otu anuaru n’ime nzuko, anyi puru iji ya tunyere ndu anyi na otu na otu. Otu ihe mmuta bu na Chineke tinyere Esta na onodu di otu a site na mgbe otutu ihe mere. Oge ahu di nnoo mma nye Esta,i weere onodu ya dika eze nwanyi were gbaputa ndi nke Chineke na oge nsogbu di otu a. Chineke tinyere Esta na onodu ibu eze nwanyi na ihi oge di otua, oge ndi nke Chineke chosiri mnaputa ike. Oge inwe mmeri di ha mkpa.

Na out aka-ahu, Chineke tinyere nzuko ya bu Jisos Christ na ime uwa na ihi oge di na iru, oge di ugbua nye anyi. Na oge di otua putara mgbe ikpe azu tupuu Jisos abiaghachi azu iwere uwa dika ihe ubi. O bu oge ikpe azu na oge amara, oge ikpe azu nke Chineke turu atumatu maka nzoputa nye mmadu. Anyi nwere otutu oru nke anyi ga aru ngwa ngwa maka izoputa mkpuru obi umu mmadu, tinyekwara ikwa-ado ndi nke Chineke maka ije ozi na iga ije ha na Chineke na uzo di mma.  Ugbua bu oge ndi mmadu na awaghari na oke ochichiri na ngbagwujuanya dika Anti-Christ na nwerecha ochichi na nwa oge a foduru. Anyi bi na ime oge puru iche banyere usoro akuko maka ndu anyi.

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NIGERIA

ARIRIO MBU ESTA RIORO EZE (ESTA 5:3 – 4)

Eze juru ya si Gini ka ichoro Eze nwanyi Esta, Gini bu mkpa gi?

Agam emere gi ya obuladi ma oburu inye gi otu okara alaezem. Esta zara si ‘’ oburu na O masiri eze, achorom ka gi na Heman bia rie nri m kwadooro unu taa.

Anyi na eleba anya na aririo Esta rioro eze mgbe eze siri Esta ka orio ihe obula, rueri na inye ya okara ala eze ya. Esta mere otu ihe turu ha  na anya. O choo ka O nwe oriri puru iche nye Eze na osote ya bu Heman. Nke a na egosi anyi otu  nzuko di na ekpere na ebe Chineke no, obuladi mgbe enwere nnukwu ogbahara na nsogbu nke chooro enye maka Chineke. ihe mbu O chosirike bu ka Onoro eze nso karia- (Jisos nke bu Eze ndi Eze anyi) ka ya na onye nwe anyi noro. Aririo mbu nzuko na ekpere kwesiri ibu nke a – inwe mmekorita di ndu nime Jisos di ndu, ino na iru ya na ige nti na olu ya. Nke kwesiri ibu ihe mbu na ebe anyi no, tupu mkpa anyi, nsogbu nile anyi nwere, na ihe ndi ozo, nka anyi kwesiri ibutere ya na ekpere nkwuchite onu ndi ozo.

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NIGERIA

ESTHER NA MKPANAKA OLAEDO (ESTA 5: 1-3) (Igbo-Esther & the Gold Scepter)

Mgbe abali ato gasiri, Esta yikwasiri onwe ya uwe eze nwanyi ya banye n’ ime ime obi eze, nke chere ihu n’ olu nzuko ukwu di n’ ulo eze, ebe eze na-anodu n’ oche eze ya.  Ma mgbe eze huru esta bu nwunye eze, ka oguzo,onabatara ya setipukwara ya mkpanaka olaedo ya.  Esta biaruru nso metukwa onu mkpa n’ aka olaedo ahu aka.

Eze juru ya si gini ka I choro, eze nwanyi Esta? Gini bu mkpa gi? Agam emere gi ya obuladi ma o buru inye gi otu okara ala eze m.

Esta no na oke ihe egwu. O chosiri enye maka ike n’ ebe di ya by eze no dika eze nachi ala eze ndi Midia na Persia gbasara ihe odide edere maka igbu ya na ndi ya bu ndi Juu. Nke ka njo bu na okpuru iwu ndi Persia. Oweghi onye puru ibili gakwuru eze na akpoghi ya oku, obuladi Esta dika nwunye. A mara iwu siri ike na eze gakpuriri onye obula ochoro oku ka ha kparia uka tupo onye ahu abia, otua ka Esta kwuru.

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HEMAN NA MORDECAI

Onwa iri na otu, abali nke abou 2009.

Esther: isi ato, Ama okwu nke abou ruo na nke ise (Esther 3:2-5)

Ndi isi ochichi eze nile n’ akpo isi ala nsopuru nye Heman mgbe obula osi n’ onu uzo ama ulo eze na-gafe, nihi na obu otu a ka eze nyere n’iwu. Ma Modikaya ekweghi igbu ikpere nye ya, okwekwaghi inye ya nsopuru. Ndi oru ndi ozo na-aju ya kwa ubochi si ya’’ Gini mere iji na enupu isi n’ iwu eze?’’ ma Modikaya anaghi ha nti. Emesia, ha gwara Heman ihe banyere ya, ka ha hu ma a ga-ahapu Modikaya n’ ihi na obu onye Juu, n’ ihi na nkea bu ihe o na-agwa ha. Ihe a were Heman iwe nke ukwuu mgbe o choputara na Modikaya juru igbu ikpere n’ ihu ya na isopuru ya.

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AMAH DUHNAK TUAH AWKAH PATHIAN SIN HALNAK

Biaceihtu 1:1-2

“Joshua a thih hnu ah,” Kan caah Canaan miphun dohpiak awkah a hodah a kal hmasa lai, tiah Israel miphun nih an hal. Judah kal hmasa seh, an ram cu an mah kutah ka chanh cang” tiah Bawipa nih a leh hna”.

Biaceihtu cauk hi thatnak lei aa thawk hmasa. Zeitindah kan thutdir awk a si tiah Bawipa sinah an hal hmasa, cun Bawipa nih a chimh mi hna kha an ngaih fawn.

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DAWTNAK CU TLA BULBAL IN KHUA A SA LO

1Korin 13:4-5 –  ”Dawtnak cu thlachiat a ruat i mi cungah zaangfahnak a ngei. Dawtnak cu a nak a chuak lo, a lung a puam lo i aa phawrhlaw lo. Dawtnak cu tla bulbal in khua a sa lo i amah zawn lawng aa ruat lo, a thin a tawi lo, palhnak kha aa cinken peng lo.”

Dawtnak cu tla bulbal in khua a sa lo. Khrih dawtnak in kan than chin lengmang tik ah , kan nunnak duhsah duhsah i a lang ve lengmang, cun dawhcah lo le tla bulbal zong in khua kan sa ti lo. Zumtu Khrihfa hna cu mi ing puan ter tu le lungfah tertu si loin zaangfahnak le dawtnak tu kan ngeih awk a si.

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