Gavana
JF-Expert Member
- Jul 19, 2008
- 33,637
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Kwahiyo ,SHIA,AMADIA,BOHRA,THENASHIR,KADYAN na mengineyo(Maana mna madhehebu 72),wao wamepotea SIO?kumbe na wew UNAKATA SURUALI ETI ILI UENDE PEPONI,KAZ KWEL KWEL!!..
Aibu gan sasa me MSABATO,kuna aibu hapo?..Sawa sasa tuambie kanisa lako, kama huoni aibu, usilete ngonjera
Wewe unategemea kitu gani hapa
John 12:47-49
47"As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it.
48There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day.
49For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it.
compared with
John 5:22
Moreover, the Father judges no one, but has entrusted all judgment to the Son,
1 Peter 1:17
Since you call on a Father who judges each man's work impartially, live your lives as strangers here in reverent fear.
So as we see John 12 contradicts John 5 because John 12 says that Jesus does not judge certain people. However, John 5 says that all judgment is entrusted to Jesus. John 5 contradicts with 1 Peter because John 5 says that the Father judges no one but in 1 Peter we see that the Father does judge man's work.
Wewe unategemea kitu gani hapa
John 12:47-49
47"As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it.
48There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day.
49For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it.
compared with
John 5:22
Moreover, the Father judges no one, but has entrusted all judgment to the Son,
1 Peter 1:17
Since you call on a Father who judges each man's work impartially, live your lives as strangers here in reverent fear.
So as we see John 12 contradicts John 5 because John 12 says that Jesus does not judge certain people. However, John 5 says that all judgment is entrusted to Jesus. John 5 contradicts with 1 Peter because John 5 says that the Father judges no one but in 1 Peter we see that the Father does judge man's work.
Hivi ndio napenda sasa.uonyeshe wapi umepitiwa na wimbi.
YESU KRISTO AMEKUJA DUNIANI MARA YA KWANZA KWA AMANI KUUOKOA ULIMWENGU KWA NJIA YAKE, SI KUHUKUMU.HIVYO KAZI HII YA KUHUKUMU HALIKUWA LENGO KUU.NA HAKUIFANYA.
ILA SIKU YA MWISHO ATAIFANYA KAZI HIYO MAANA NDIO WAKATI UTAKUWA UMETIMIA.
kama bado hujaelewa, karibu.
Aibu gan sasa me MSABATO,kuna aibu hapo?..
Hivi ndio napenda sasa.uonyeshe wapi umepitiwa na wimbi.
YESU KRISTO AMEKUJA DUNIANI MARA YA KWANZA KWA AMANI KUUOKOA ULIMWENGU KWA NJIA YAKE, SI KUHUKUMU.HIVYO KAZI HII YA KUHUKUMU HALIKUWA LENGO KUU.NA HAKUIFANYA.
ILA SIKU YA MWISHO ATAIFANYA KAZI HIYO MAANA NDIO WAKATI UTAKUWA UMETIMIA.
Hapo petro unaona anasisitiza.kuyashika aliyotufundisha kama tumeamua kumheshimu, ili asije kutuhukumu atakaporudi.
Kama hujaelewa karibu.
Akili yako mbofu, unamfikiria Mungu kama physical being.... hiyo tu ni kufuru. Kumbuka siku zote za maisha yako kuwa Mungu ni roho. Hafananishwi na kitu chochote.Swali: Kama Yesu si Mungu, siku ya mwisho atakapokabidhiwa kiti cha enzi cha ufalme na akawa na mamlaka yoote, huyu Mungu aliyepo leo atakwenda wapi? na yeye atageuka kuwa nani na atashika nafasi hipi?
Matthew 19:28
Jesus said to them, "I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
So we even see that the disciples have the authority to judge people. So does that make them god? No! But if someone is given the authority and the honor to do so then that is something great. But the one who is giving the authority is the God.
Jesus did not do this from his own authority (John 8:28) but was given it (Matthew 28:18).
So he is not God.
Matthew 19:28.
Unaujua utukufu inaouzungumzia ambao Yesu atauchukua???.
Ilikuwaje akauacha huo utukufu.kabla hajauvua alikuwa nani??????
John 1:1-17.
Matthew 19:28.
Unaujua utukufu inaouzungumzia ambao Yesu atauchukua???.
Ilikuwaje akauacha huo utukufu.kabla hajauvua alikuwa nani??????
John 1:1-17.
John 12:47-49
47"As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it.
48There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day.
49For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it.
compared with
John 5:22
Moreover, the Father judges no one, but has entrusted all judgment to the Son,
1 Peter 1:17
Since you call on a Father who judges each man's work impartially, live your lives as strangers here in reverent fear.
So as we see John 12 contradicts John 5 because John 12 says that Jesus does not judge certain people. However, John 5 says that all judgment is entrusted to Jesus. John 5 contradicts with 1 Peter because John 5 says that the Father judges no one but in 1 Peter we see that the Father does judge man's work.
Hilo niloishakujibu ila kwa sababu husomi ukaelewa ndio maana unatudia tena kuuliza.Hivi ndio napenda sasa.uonyeshe wapi umepitiwa na wimbi.
YESU KRISTO AMEKUJA DUNIANI MARA YA KWANZA KWA AMANI KUUOKOA ULIMWENGU KWA NJIA YAKE, SI KUHUKUMU.HIVYO KAZI HII YA KUHUKUMU HALIKUWA LENGO KUU.NA HAKUIFANYA.
ILA SIKU YA MWISHO ATAIFANYA KAZI HIYO MAANA NDIO WAKATI UTAKUWA UMETIMIA.
Hapo petro unaona anasisitiza.kuyashika aliyotufundisha kama tumeamua kumheshimu, ili asije kutuhukumu atakaporudi.
Kama hujaelewa karibu.
Nimewajibu si kitambo lakini narudia tena
Yohana 1:1 “Hapo mwanzo kulikuwako Neno, naye Neno alikuwako kwa Mungu, naye Neno alikuwa Mungu”.
Hayo ni maneno ya Yohana na si maneno ya Yesu, vile vile, neno la kwanza la Kigiriki kwa ajili ya Mungu ni “HOTHEOS” ambalo linamaanisha “Mungu” likiwa na M kubwa, wakati neno la pili la Kigiriki kwa ajili ya Mungu ni “TONTHEOS” ambalo linamaanisha “mungu” likiwa na “m” ndogo.
Je, huko si kukosa uaminifu kwa wale waliotafsiri Biblia ya Kigiriki?
Nukuu hiyo ya Yohana 1:1 imetambuliwa na kila mwanazuoni wa Kikristo aliyeisoma Biblia kwamba imeandikwa na Myahudi aitwae Philo Alexandria kabla ya Yesu na Yohana?
Nimewajibu si kitambo lakini narudia tena
Yohana 1:1 “Hapo mwanzo kulikuwako Neno, naye Neno alikuwako kwa Mungu, naye Neno alikuwa Mungu”.
Hayo ni maneno ya Yohana na si maneno ya Yesu, vile vile, neno la kwanza la Kigiriki kwa ajili ya Mungu ni “HOTHEOS” ambalo linamaanisha “Mungu” likiwa na M kubwa, wakati neno la pili la Kigiriki kwa ajili ya Mungu ni “TONTHEOS” ambalo linamaanisha “mungu” likiwa na “m” ndogo.
Je, huko si kukosa uaminifu kwa wale waliotafsiri Biblia ya Kigiriki?
Nukuu hiyo ya Yohana 1:1 imetambuliwa na kila mwanazuoni wa Kikristo aliyeisoma Biblia kwamba imeandikwa na Myahudi aitwae Philo Alexandria kabla ya Yesu na Yohana?
Nimewajibu si kitambo lakini narudia tena
Yohana 1:1 “Hapo mwanzo kulikuwako Neno, naye Neno alikuwako kwa Mungu, naye Neno alikuwa Mungu”.
Hayo ni maneno ya Yohana na si maneno ya Yesu, vile vile, neno la kwanza la Kigiriki kwa ajili ya Mungu ni “HOTHEOS” ambalo linamaanisha “Mungu” likiwa na M kubwa, wakati neno la pili la Kigiriki kwa ajili ya Mungu ni “TONTHEOS” ambalo linamaanisha “mungu” likiwa na “m” ndogo.
Je, huko si kukosa uaminifu kwa wale waliotafsiri Biblia ya Kigiriki?
Nukuu hiyo ya Yohana 1:1 imetambuliwa na kila mwanazuoni wa Kikristo aliyeisoma Biblia kwamba imeandikwa na Myahudi aitwae Philo Alexandria kabla ya Yesu na Yohana?
Hapo mmejichanganya mnyewe kuanzia huko ulikookota kadi ya kliniki na wewe mwenyewe...umeiokota hiyo kadi ya kliniki ukifikiri ni ya mgonjwa wa tb kumbe ebora unalo sasa...hhhhhhhh....
Point yako ni nini hasa????
Unawasi wasi kwamba huyo aliyekuwa anatajwa na yohana siye aliyekuja????
Soma yohana 1:6-15 umjue yohana alikuja/aliletwa kwa kazi gani,ongeza na 23-27.
Wewe kanukuu wadude yote unayofahamu yalipo, uje ku paste huku.It is apparent that when Eusebius assembled scribes to write the New Testimonies, he first produced a single document that provided an exemplar or master version.
Today it is called the Gospel of Mark, and the Church admits that it was "the first Gospel written" (Catholic Encyclopedia, Farley ed., vol. vi, p. 657), even though it appears second in the New Testament today.
The scribes of the Gospels of Matthew and Luke were dependent upon the Mark writing as the source and framework for the compilation of their works.
The Gospel of John is independent of those writings, and the late-15th-century theory that it was written later to support the earlier writings is the truth (The Crucifixion of Truth, Tony Bushby, Joshua Books, 2004, pp. 33-40).
Thus, the Gospel of Mark in the Sinai Bible carries the "first" story of Jesus Christ in history, one completely different to what is in modern Bibles.
It starts with Jesus "at about the age of thirty" (Mark 1:9), and doesn't know of Mary, a virgin birth or mass murders of baby boys by Herod.
Words describing Jesus Christ as "the son of God" do not appear in the opening narrative as they do in today's editions (Mark 1:1), and the modern-day family tree tracing a "messianic bloodline" back to King David is non-existent in all ancient Bibles, as are the now-called "messianic prophecies" (51 in total).
The Sinai Bible carries a conflicting version of events surrounding the "raising of Lazarus", and reveals an extraordinary omission that later became the central doctrine of the Christian faith: the resurrection appearances of Jesus Christ and his ascension into Heaven.
No supernatural appearance of a resurrected Jesus Christ is recorded in any ancient Gospels of Mark, but a description of over 500 words now appears in modern Bibles (Mark 16:9-20).
Despite a multitude of long-drawn-out self-justifications by Church apologists, there is no unanimity of Christian opinion regarding the non-existence of "resurrection" appearances in ancient Gospel accounts of the story.
Not only are those narratives missing in the Sinai Bible, but they are absent in the Alexandrian Bible, the Vatican Bible, the Bezae Bible and an ancient Latin manuscript of Mark, code-named "K" by analysts.
They are also lacking in the oldest Armenian version of the New Testament, in sixth-century manuscripts of the Ethiopic version and ninth-century Anglo-Saxon Bibles. However, some 12th-century Gospels have the now-known resurrection verses written within asterisksÑmarks used by scribes to indicate spurious passages in a literary document.
The Church claims that "the resurrection is the fundamental argument for our Christian belief" (Catholic Encyclopedia, Farley ed., vol. xii, p. 792), yet no supernatural appearance of a resurrected Jesus Christ is recorded in any of the earliest Gospels of Mark available.
A resurrection and ascension of Jesus Christ is the sine qua non ("without which, nothing") of Christianity (Catholic Encyclopedia, Farley ed., vol. xii, p. 792), confirmed by words attributed to Paul: "If Christ has not been raised, your faith is in vain" (1 Cor. 5:17).
The resurrection verses in today's Gospels of Mark are universally acknowledged as forgeries and the Church agrees, saying "the conclusion of Mark is admittedly not genuine ... almost the entire section is a later compilation" (Encyclopaedia Biblica, vol. ii, p. 1880, vol. iii, pp. 1767, 1781; also, Catholic Encyclopedia, vol. iii, under the heading "The Evidence of its Spuriousness"; Catholic Encyclopedia, Farley ed., vol. iii, pp. 274-9 under heading "Canons"). Undaunted, however, the Church accepted the forgery into its dogma and made it the basis of Christianity.
The trend of fictitious resurrection narratives continues.
The final chapter of the Gospel of John (21) is a sixth-century forgery, one entirely devoted to describing Jesus' resurrection to his disciples.
The Church admits: "The sole conclusion that can be deduced from this is that the 21st chapter was afterwards added and is therefore to be regarded as an appendix to the Gospel" (Catholic Encyclopedia, Farley ed., vol. viii, pp. 441-442; New Catholic Encyclopedia (NCE), "Gospel of John", p. 1080; also NCE, vol. xii, p. 407).
Wewe kanukuu wadude yote unayofahamu yalipo, uje ku paste huku.