John's Opening Statement.

“In the beginning was the word, and the word was with God, and the word was God” (John 1:1).

 

The reader of the Gospels after reading Matthew, Mark, and Luke would be immediately met with something somewhat different in the Gospel of John. This account opens up with an introduction that is thoroughly theological in nature. It seems that the opening words are consciously based on the opening phrases of the book of Genesis, connecting the redemption of Christ to the concept of creation. (εν αρχή equals ברשית). John uses the word “beginning” (αρχή) in his opening verses but not in the same sense as Mark and Luke. Mark’s usage of αρχή means the beginning of the Gospel, the good news of Jesus. (Mark 1:1). Luke, by the same term, means the beginning point of the gospel tradition (1:2). John’s usage, however, appears to be the most theological of them all. “In the beginning,” in John’s usage, means the time before the creation of the world. Jesus is the Divine Word who was preexistent, “in the beginning,” who became flesh.

 

This was John's purpose, to begin his account by a clear presentation of who Jesus is. There is no escaping the fact that John was writing to point out Jesus as God. Here is God, who was always before time, in the flesh. That is an astounding thing to say, bordering on lunacy. Yet, if that opening statement is true, then humanity is doomed. For God had come down and appeared to man in the flesh, as a human, and we, for the most part, rejected Him. Yet to the doubters, John makes no apology. In the beginning was the Word. God was the Word. In some respect, this is shock-evangelism. John presents a shocking claim and the for the rest of the book, tries to persuade you to believe in Jesus Christ.

 

 

“εν αρχή ἧν ό λόγος, και ό λόγος ἧν προς τόν θεόν, και θεός ἧν ό λόγος” (Jn. 1:1)

 

Approaches To New Testament Studies (A Short Summary)

You want to understand the New Testament. But shortly after delving into your studies you cannot help but notice the fact that there are lots of perspectives and ideas concerning the New Testament. If you are not a well-informed student of the Word, you might end up with the wrong resources in your hand, going down the wrong path. You don't want that. I don't want it either. So, how do we begin assessing the various books and commentaries to gain an awareness of where to go? Approaches to New Testament studies boils down, in a general brush stroke, to two main schools of interpretation:
The Evangelical Approach and the Critical Approach.

The Evangelical approach is not necessarily anti-critical or non-critical, but the Critical approach is, very much not evangelical. And although both approaches utilized the same methodologies, to various extents and results, there are fundamental differences that separates the two. But because there is a very wide spectrum of both evangelical and critical scholars, and because of the shared methodologies, it is easier to label them as tendencies rather than sharply defined camps that opposes each other. So when you read a book or a commentary on the New Testament, look for the tendencies. So what are the tendencies?

The fundamental difference between the Evangelical position and the Critical approach is their view of the supernatural. The Evangelical believes that there is a one true God, the God of the Bible, who acted miraculously in history. The Critical, on the other hand, developing from the Rationalism of the Enlightenment denies any miraculous or supernatural elements, not just for the New Testament but for all religion as well.

A second difference, more specific to the New Testament, is in their view of the length of the New Testament's composition period. Critical scholars like to assume a long, evolutionary development of the New Testament content and theology that lasted approximately 150 years. Evangelicals, contrary to this view, say that the New Testament was written during a shorter, possibly much shorter period. For the most part, they believed most of the books of the New Testament, if not all, were written before the destruction of Jerusalem in 70 AD.

A third difference is in their view on the origin of the Gospel story. The Critical school tends to see the Gospel as the creation of primitive church communities dispersed throughout the Roman Empire. To them, Jesus did not really have a Gospel. His followers (the church) made it all up to give credence to their cause. Evangelicals, on the other hand, accepts the Gospel stories of Jesus as authentic history.

A fourth difference is in their view on the unity and diversity of the New Testament books. The Critical view emphasizes the fact that there are too many inconsistencies within the New Testament for it to make a coherent continuous thought. There is discontinuity within the New Testament.To them, the stylistic differences of each book highlights multiple traditions or versions of the Gospel that are in various ways parallels, contradictories, and unrelated to each other. To them, these differences points to "Christianities" rather than a Christianity. The Evangelical view understands the New Testament as having a diversity of the witnesses to Christ. They may have different forms, styles, and vocabularies in relating the Gospel, but they all agree in theology.

A fifth difference is in their view of the historicity of the New Testament. Should we view the New Testament as authentic history?  Because the Critical view sees discontinuity within the New Testament, they therefore regard the New Testament as historically unreliable. And because the New Testament records supernatural phenomena, it is rejected on philosophical grounds. Their conclusion is that the New Testament is a bunch of myths with certain elements of truth woven into it. The Evangelical view, of course, accepts the New Testament as historically reliable.

Another difference is in their view of the nature of New Testament Christianity. The Critical view believes that Christianity was the result of its environment. The divine Son-ship, the crucifixion, second coming, atonement, etc. of Christ are derived from the many other religion of the ancient world. Evangelicals, on the other hand, believes the New Testament to be witnessing to God's revelation in Christ.

There you have it. Next time you are reading a book about the New Testament, a commentary, an article, a devotional or even an introduction to the New Testament book, look for the tendencies of the author. Ask and evaluate. Do which does this author lean towards?

The Synoptic Problem.

The different Gospel accounts generally show agreement. Yet, they also show striking divergences. For example, the birth story of Jesus in Matthew and Luke are entirely different while Mark does not record any birth (Matt. 1:18-2:23; Luke 1:5-2:52). Why is this so? Another example is that Matthew and Luke both have genealogies, but the list in each differs and Mark skips a genealogy altogether (Matt. 1:-17; Luke 3:23-28). Again we ask why? Another one is that Matthew's Sermon on the Mount account is longer than the sermon recorded in Luke 6:20-49, but some materials are found in Luke that are not found in Matthew. There seems to be too many inconsistencies. Finally if all wrote of the Passion of Christ, his death and resurrection, why do each contain many differences and no two record exactly the same series of event? These differences are some among many.

One would expect that there shouldn't be any differences on such an important story as the life of Christ. Yet, like a sore thumb these seeming anomalies stick out. How then do we solve this?

The early church was not ignorant of this problem, but there was really no serious attempt to explain it. Since the gospels were treated as authentic and above reproach, interests converged on how they harmonize instead. This led to endeavors to try to unify the gospels as one continuous narrative. This interest was expressed in Tatian's Diatessaron (160 AD).

Then in the year 400 AD, St. Augustine of Hippo wrote On the Harmony of the Evangelists (De Consensu Evangelistarum). His explanation was that the sequence in how they appear in the Bible was the sequence in which they were written. According to him, Matthew was written first, then Mark abbreviated his version from Matthew, and Luke used both to write his.  Augustine also believed that each writers did not write without a knowledge that there were others undertaking the same task. Yet each followed an independent path. This was his answer to the synoptic problem.

It was not until the Enlightenment period (1650-1800) that serious work was made. The early proposals to explain the synoptic problem gave rise to five main theories:

1. The Primitive Gospel Theory: German scholar G.E Lessing in 1771, suggested that the three gospels followed an earlier Aramaic gospel that is now lost. He based his theory on an obscure passage in the writings of St. Jerome that stated an existence of a Gospel of the Nazarenes in the 4th century AD. J.G Eichhorn developed this theory and concluded that there must have been several revision of this Aramaic gospel before Matthew, Mark, and Luke wrote theirs. Thus Matthew, Mark, and Luke differs from each other because they followed different revisions.

2. The Oral Tradition Theory: Another German scholar by the name of J.G Herder in 1797 came out with the theory that the gospel was transmitted orally and that there was never any written source prior to the writing of Matthew, Mark, and Luke. He contends that the gospel in general emerged from a frequent telling of it by the disciples and early Christians. This theory was expanded in 1818 by J.K.L Giesler who insisted that the oral transmission of the gospel was originally in Aramaic and as more and more Gentiles were added, a Greek oral tradition emerged. And that it was this transplanting from Aramaic to Greek that brought different emphases, presentations consistent with the needs and interests of the Gentile audience. Thus, Matthew produced his gospel with a Palestinian Jewish emphasis, Mark, under the influence of Peter, wrote a modified Palestinian gospel for Jews in Rome and elsewhere, and Luke, as a companion of Paul, wrote to Gentiles. C.C Torrey argued a form of it in 1933: The Four Gospels.

3. The Fragmentary Theory: in 1817, Friedrich Schleiermacher proposed that a large number of short written accounts in circulation was what the early church had. He held that these accounts were brief records of particular events that had been written by various eyewitness and that years later the writers of Matthew, Mark, and Luke collected these account and formulated their accounts. Therefore because of these fragmentary sources, we find differences in the gospels.


4. The Matthean Priority: That Matthew was the first gospel to be written was a view generally held by the early church fathers. The opinions of St. Iraneaus and St. Origen was that Matthew initially wrote in Hebrew or Aramaic and that it was later on translated into Greek. This is what St. Jerome and St. Augustine also believed. Furthermore, St. Clement of Alexandria wrote that the first gospel was the one with the genealogy. Even so, most modern scholars do not accept this view. Noteworthy proponents of this view are Johann J. Griesbach in 1789, H. Owen in 1764, and William R. Farmer in 1976 (The Synoptic Gospel).

5. The Markan Priority: In 1863 H.J Holtzmann and in 1924 B.H Streeter advocated a Mark first theory. This view is the commonly held view among most scholars today. While it began as a two-source theory, it has expanded into a four-source theory.

This view proposes that Mark wrote first and became the source for Matthew and Luke. Of the 661 verses of Mark, 601 of them are found in Matthew and Luke. Exact wording in Mark are also found in Matthew and Luke. But where they diverged from each other are in particular where Mark seems to exhibit a primitive style of writing to which Matthew and Luke improve the style or clarify the subject matter (cf. Mark 2:4; 7; 13:14). Or when Mark writes in Aramaic and both Matthew and Luke either modify the Aramaic or leave it out. And while for the most part Matthew and Luke follows Mark's outline, a second point of divergence are when Matthew and Luke followed other sources. This has led to the hypothetical Q source, where Matthew and Luke agree with each other outside of following Mark; the hypothetical M source where Matthew has materials particular only to his gospel; and the hypothetical L source, where Luke has materials strictly found in his gospel.

So while scholars argue and try to figure out this synoptic problem we cannot help but point out the obvious result of the one gospel they write about: complementary yet authoritative portrayed of the life of Jesus, rich theological emphases, and God-inspired truths for conducting life. These we can safely and confidently trust and rest on.

Matthew's Opening Statement

Matthew, unlike Mark, focused the beginning of his account on the ancestry of Jesus, which is a primary concern for Jewish- Christian readers, hinting at his possible audience.  The opening “title” βιβλος  γενεσως (book of genealogy) corresponds to  תולדת ספר in Gen. 2:4, 5:1 (The book of the genealogy of Adam, of Noah etc.). Matthew intends to demonstrate the genealogical legitimacy of Jesus of Nazareth to be the Messiah of Israel.

This interest in the genealogy suggest that Jewish concerns will be a primary interest in the Gospel. Therefore, Matthew builds on the concept of prophetic fulfillment in the stream of Jewish tradition. For example, Matthew's usage of the phrase: "ίνα πληρωθη" (that it might be fulfilled) through out his account, asserts a concentrated effort to the conclusive fact that Jesus is the long awaited Messiah.

Thus we can conclude that the purpose of Matthew's writing is to demonstrate to the reader that Jesus of Nazareth is truly the expected Messiah. He is qualified to be the King of the Jew by his family line and by the many instances in which he had fulfilled the words of the prophets.

Mark's Opening Statement.

Whereas Luke's emphasis and intention was to provide Theophilus a "certainty of the things he was taught" concerning Christianity and Jesus Christ, Mark's emphasis and intention in writing his account is quite different. Where Luke's account provides for a historical narration of the life and ministry of Jesus, Mark's Gospel, especially from its opening statement, is in a kerygmatic form. Kerygmatic means Mark's account may have been a transcription of a sermon. It is sermonic in nature.

"The beginning of the gospel of Jesus Christ, the Son of God. It is written in Isaiah the prophet: "I will send my messenger ahead of you, who will prepare your way. A voice in the desert crying, 'prepare the way for the Lord, make straight paths for him.'" And so John came, baptizing in the desert region and preaching" (Mark. 1:1-4).

Mark waste no time in establishing the identity of his subject. He abruptly and bluntly asserts that Jesus is the "Christ" and the "Son of God" (Keller). The word beginning (αρχη) here denotes the beginning of the Gospel story. The same word is used in the opening verses in Luke and John but with slightly different but related meaning in each. Luke uses the word to refer to the beginning of the apostle’s witness to Jesus and John is referring to the beginning of creation (Wyatt). So Mark began his account with the intention that he wants to convey the beginning of the Gospel message.

 The phrase “of the gospel” (ευαγγελιου) occurs more times in the Gospel of Mark than in any of the other Gospel accounts. This, points to the conclusion that Mark’s account is sermonic. His purpose and intention is to present the Gospel message. And here in his opening statement, by his choice of words, he is making that intention clear.

 Therefore, Mark waste no time in presenting the identity of Jesus. He wants to get the message out in the clearest way possible, and what better way than to be blunt and straight to the point? Perhaps not in the most creative of introductions and certainly not poetic, but we get the message. This is the Good News of Jesus Christ, the Son of God.

 Jesus the Chosen One, the Son of God has come to earth. That is indeed Good News of the highest caliber. In fact, no other news can be its equivalence: God the Son, in human flesh. In other words, this is Immanuel (Matthew’s description). This is Mark’s intention and purpose for writing. He wants to present an account of the Good News of Christ. This is not so much an emphasis on a historical chronology as it is in delivering what the Gospel is.

Now ancient tradition, from the Church Father Papias, through Eusebius, tells us that “Mark, an interpreter of Peter, wrote down carefully all that he had recollected, though he did not record in order the that which was said or done by Christ. For he neither heard the Lord nor followed him, but as I said, attached himself to Peter, who used to frame his teaching to meet the demands of his listeners and not making a connected narrative of the Lord’s discourse...” Hence, the reason why Mark’s account appeared sermonic or kerygmatic.

Books I am Currently Reading...

This is a list of the books I am breaking my brain with in case anybody is interested:

1. Hagar, Sarah, and their Children by Phyllis Trible and Letty M. Russel.
2. Story of Christianity: The Early Church to the Dawn of the Reformation by Justo. Gonzalez.
3. From Paradise to the Promise Land by T. Desmond Alexander.
4. The Untold Story of the New Testament Church by Frank Viola.

A word of caution on the first book. It is written unashamedly from a liberal feminist perspective. So read it with a  grain of salt. Trible and Russel are very much liberal feminist theologians.

Luke's Opening Statement

Doubt has been cast over the reliability of Luke’s Gospel account.  At one time, it was argued that no census ever took place during the time of Quirinius, as governor of Syria, but recent archaeology has disproven that. It was also generally accepted, among critical scholars, that Pontius Pilate never existed. This has also been disproven. The new argument now is, just because Luke has all his events and places correct, it does not mean that he was writing a historical account. They likened it to a Tom Clancy novel. The author, Tom Clancy, writes novels based on real places, dates, and sometimes events, but this does not make his novels historical truth. Perhaps Luke’s own words might provide for us an understanding of the task he was undertaking and especially his purpose for writing.

“Many have undertaken to draw up an account of the things that have been fulfilled among us,   just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught” (Luke 1:1-4).

A lot of things could be understood from this opening statement. But for us to begin acknowledging the reliability of Luke’s account, our attention draws us to the phrase “many have undertaken to draw up account of the things that have been fulfilled among us…” It is interesting and vital to know that other accounts, besides the four gospel accounts, were written and circulated at the time. Matthew, Mark, Luke, and John were not the only people who put to writing the works and ministry of Jesus. The author Luke testifies to this. This means that the life and ministry of Jesus was a generally accepted fact, and the early Christians were doing their job in spreading his good news.

The verb phrase “have undertaken” comes from the Greek word έπίχειρησαν (epikeiresan) and most of the time its usage suggests literary compositions (Plummer). So, more than likely, there were written accounts already in existence and circulation at the time of Luke’s writing. What Luke is saying is that 1) he is not the only one writing an account of Jesus but that, 2) there were others as well.

Secondly, these other accounts have undertaken “to draw up” this story of Jesus.  That phrase is another very vital language in assuming the reliability of Luke’s testimony. It comes from the word αναταξασται (anataxasthai) which means to compile or to arrange in a row, so as to show the sequence of events (Arndt). In other words, these other accounts were recording, in chronological order, the events of the life of Jesus.

Third, these accounts were from “eyewitnesses who were there from the beginning.” These eyewitnesses are Luke’s guarantee for a true report. It reflects the conviction of the Christian faith that it is not rooted in speculation but in historical reality (Ellis). And it is comforting to know that these eyewitnesses were there from the very beginning, that is, they were there from the very birth of Jesus, as a little baby.  Otherwise, Luke wouldn’t start his account at Jesus’ birth.

And fourth to the fact that these accounts were “delivered” to Luke (παρέδοσαν, paredosan). This corresponds to the Jewish idea of a student receiving, as a successor, the teaching of his rabbi, or that of a scribe transferring his work to the one continuing it (Wyatt). There is an element of reverence, trust, honor, and reliability implied.

The point to all of these was for Theophilus, the recipient of Luke’s writing, to have “certainty of the things he was taught.” It is interesting what the Greek word for certainty is: ασφαλεια (asphaleia), the very word where the English word asphalt comes from (Rienecker). That couldn’t have paint a clearer picture of what Luke is trying to convey. He is writing something true, concrete, and very much reliable.

This is beside the fact that Luke himself “carefully investigated” all of these accounts and eyewitnesses himself: παρηκολουθεκοτι (parekolouthekoti), to follow along, to trace, or investigate (Meyer). This implies that Luke was not just writing everything he heard or read, but he was making sure to follow up the truth of those accounts before relaying it to Theophilus. The adjective ακριβως (akribos) points to the painstaking character of researches (Arndt).

This opening statement of Luke’s Gospel account makes clear his purpose for writing and of his method. His purpose was to give an account to Theophilus the origin and development of the Christian faith, and to strengthen what Theophilus had already know. His method was a thorough and careful investigation of earlier accounts and eyewitnesses. Such an emphasis have led many scholars to conclude that the Lukan writings (including Acts) does have a historical form to it. And because Conzelmann and Lindemann, in reference to Acts, calls it a “historical monography” it is safe to assume the first volume to Acts, which is Luke, deserves such a title too (Wyatt).

 

 

Met Auchean An Aramas Repwe Kuna Manaw? (1)

Sia tonong non ew minafon kaeo. A wes ach ewe lesson won auchean Bible study, iei sipwene tonong pwan lon ew minafon kaeo.

Ach ei lesson epwe sosot ponuweni ei kapas eis: "Met auchean an aramas repwe kuna manaw?"

Lon booken Luke 5:31 a aiti ngeni kich pwe ew chok sokkun aramas ra need emon doctor ika sousafei: ekewe chok ir mi semwen are samaw. Nge non Luke 5:32, a awewei ngeni kich tichikin ekkei mi semwen. Ese kapas faniten semwenin futuk, nge faniten semwenin ngun. Non ititin pwe a aiti ngeni kich an Kraist ese feito faniten chon pung pwe a feito faniten chon tipis. Wewen pwe chon tipis ir kei mi semwen.

Ekkei ruu (2) wokisin ra aiti ngeni kich popun an Sises war ngeni fonufan, pwe faniten chon tipis.

Pwata Sises a war ngeni fonufan?
1. I Timothy 1:15> A allukuluk ewe kapas pwe aramas repwe fokkun etiwa o luku; Kraist Jesus a feito lon ei fonufan pwe epwe amanawa chon tipis. Ngang (Paul) emon chon tipis mi ngaw seniir meinsin.
2.Lukas 19:10> Pun noun aramas (Jesus) a feito pwe epwe kuta o amanawa ekewe chon mwalechela.
3. Matthew 1:21> Epwe nounou emon att, iwe kopwe aita ngeni Jesus, pun ii epwe amanawa aramasan seni ar tipis kana.
4. Johannes 3: 17> Pun Kot esapw tinato Noun won fonufan pwe epwe apungu fonufan nge a tinato pwe epwe amanawa chon fonufan.

Lon Lukas 5:31-32 sia kaeo fengen pwe Sises a feito pwe epwe amanawa chon tipis. Sia pwan kaeo pwe Sises ese feito faniten ekewe chon pung. Emon mi pung ese need an epwe kuna manaw.

Nge non booken Rom. 3:10 paipel a afata ngeni kich pwe ESE WOR emon mi pung.

"Usun ekewe taropwe mi pin ra apasa: 'Esapw fokkun wor emon chon pung!' "(Rom. 3:10)

Kolfel 14: 2-3: "Ewe Samol mi lapalap a nenetiw seni lang won aramas meinisin, pwe epwe kuna ika a wor emon mi mirit, ika emon mi kuta Kot. Nge ir meinisin ra tokola, ir ra ingauppok. Esapw wor emon a fori mine a pung, esap fokkun wor emon."

Rom. 3:23> "Aramas meinisin ra tipis nge ra osun ewe lingen Kot."

Usun met Paipel a pwari ngeni kich: Oukich meinisin chon tipis. Oukich meinisin chon osupwangen ewe manaw Kraist a feito faan.

Nge met popun ika auchean sipwe pwan sinei pwe kich chon tipis?

Lukas 18:9-14 a aiti ngeni kich porousen ruemon mwan. Meni me nein ekewe mwan e ekieki pwe ese wor an tipis, mei pung non manawan? esapw ewe Pharisee? Ewer aa.
Nge meni me neir e pwarata pwe ii emon mi tipis? Ewe chon takises (tax-collector).
Io me nein kei mwan a kuna pung meren Kot? Ewe chon takises.

Auchean ach esina pwe kich chon tipis, ina poputan an Kot epwene angang non netipach me manawach. Mei auchea sipwe esina, pusin pwan wenechar non manawach pwe kich chon tipis. Kich chon nom fan nemenien tipis. Kich chon fotek ren tipis.

Ach ewe kapas eis: "Met auchean an aramas repwe kuna manaw?"

Aewin ponuwan: pwe aramas meinisin chon tipis.

To be continued...

Auchean Bible Study (Kolfel 19:7-9) part 4

Ach lesson ikenai a feito seni oruwen tetenin ekiek me non wokisin 8. Ach ewe lesson mwan, iwe si kaeo fengen ena aewin tetenin ekiek me non wokisin 8. Ikenai sipwe kaeo fengen oruwen teten.

Non ewe: "Kapasen Kot Ngeni Aramasen Chuuk" iwe a mak: v.8b An ewe Samol kewe kapas mi wenewen, ra emiriti netipach. 

Non ewe: "Paipel Are Testamentin Lom me Testament Sofo" a pwan mak: v. 8b An ewe Samol mi lapalap kewe alluk ra fat, ra awora mirit.

Non Paipelin Merika (NASB) a apasa: v. 8b The Commandment of the Lord is pure, enlightening the eyes.

Non NIV: The Commands of the Lord are radiant, giving light to the eyes.

Seni ei wokisin non wokisin 8 sia kuna unungat (3) lesson faniten manawach.

Aewin lesson, non ei wokisin sia sinei ruu (2) "title" faniten paipel. Kana ruu Paipel non fosun Chuuk ra aiti ngeni kich ei:
1. Kapas 
2. Alluk
Wewen pwe Kapasen Kot wesewesen chochon an kapas. Ina pwata e iteni: "Kapasen Kot." Non kei wokisin iwe a pwa pwe ei Kapas, ew puken alluk. Kana paipelin merika re nounou ei fos: command. Wewen alluk. Commands or Commandments.

Mei auchea sipwe esina, afona, ika tumuneochu manawach epwe nom fan nurun ei Kapas ika epwe fetan non nurun ei Alluk. Ika pwe niwinin DUI kanapus me pakking seni aramas, epwe met niwinin ach puratiw an Kot Kapas ika Alluk meren pusin Kot?

Oruwen lesson, non ei wokisin sia kuna ew nonomun ika "characteristic" faniten ei Kapas ika Alluk.
1. Wenewen 
2. Ffat

Wewen pwe Kapasen Kot mei kurufat ngeni kich ach sipwe anea iwe sa weweiti met e apasa. Wewen pwe Kapasen Kot mei pwa-eoch masowen non ach sipwe weweiti. Kei ekiek non Kapasen Kot mei fatafateoch ngeni ach kaeo me sinei.

Non an emon epwe kaeo Kapasen Kot, iwe paipel a pusin afata pwe mei fat ika mei wenewen. Ei fos wenewen ese fos faniten Kapasen Kot mei awenewen. Ewer Kapasen Kot mei awenewen, nge non ei wokisin iwe ei fos wenewen e pwari ei ekiek pwe Kapasen Kot mei wen. Kich mi kuna seni nepoputan tori nesopun. Ese wor ekkis epwe mwonono seni kich pwe mei wenewen, mei ffat. Ew me lein kana paipelin Merika e nounou ei fos: pure. Wewen pwe ese wor ne topwun, mei chok kurufat. Ese wor tikin pwun won. Mei limoch, mei fatafateoch.

Eunungatin lesson, sia kuna me non wokisin ew feiochun ei Kapas ika Alluk mei wenewen o ffat, pwe ew pisekin emirit. Me ruu nouch kei Paipelin Chuuk re nounou ei fos:
mirit. 

Mei auchea ititin me non fosun Merika: enlightening the eyes ika giving light to the eyes.

Wewen pwe me mwan iwe kich chon nom non rochopwak, nge seni Kapasen Kot iwe a poputa sukuno ekiekich ngeni netipen Kot. Kapasen Kot a poputa ne emiriti kich.

Iwe, iei pwan ew lesson ika ekiek faniten ach na itenap: Auchean Bible Study...pwe Kapasen Kot kich mei tongeni weweiti pwe mei ffat ika wenewen. Fen pwan ina nenien an Kot Kapas ika nenien mefien ach Samol mi lapalap. Nge napenon, iwe mei awora ach mirit.

Kinisou.

Kot epwe afeiochuk.

Auchean Bible Study (Kolfel 19:7-9) part.3

soposopono won ach ewe kaeo... eunungatin ika ailuan ekiek a apasa non fosun Merika:

"The precepts of the Lord are right, rejoicing the heart."

Ewe Paipelin Chuuk: "Ewe Kapasen God Ngeni Aramasen Chuuk Ikenai" e apasa:

An ewe Samol kewe kapas mi wenewen ra emiriti netipach.

Ei fos precept me ei fos kapas non ei wokisin ra pwarata ngeni kich och sokkun nonomun Kapasen Kot: ew piseken ffon. Ei kapas precept a tongeni awewe ngeni ew direct order mi tou seni offesin kepina ika president. Kapasen Kot ika Paipel ew specific order ika charge ika non pwan ew ititin annuk fanitach meinisin ir mi luku.

Nge nonomun ei specific order ika ei precept, paipel e apasa: mei wenewen. Fosun Merika e apasa: right. Wewen pwe Kapasen Kot ika nouch paipel mei wenechar. Non kapasen awewe iwe sipwe tongeni apasa pwe mei wor al mi pwor ika kopai ika rikirik, nge Kapasen Kot non nonomun ese rikifetan. Mei chok wenechar non met epwe aiti ngeni kich pwe netipen Kot. Iei ei ekiek, pwe nouch paipel mei wenechar, ina mine, mei pung non sokkun kapasan meinisin.

Feiochun: rejoicing the heart ika non fosun Chuuk: apwapwai netipach. Wewen pwe Kapasen Kot ew nenien meseik. Nenien pwapwa. Nenien ach menemeneoch me kinamwe, pwe sia pwapwa ren. Nupwen fansoun sipwe anomu kich fan nurun Kapasen Kot, Paipel e apasa pwe sipwe uren pwapwa, rejoicing the heart.

Iei pwan ew nonomun Kapasen Kot, auchean me wewen pwata sipwe studyni ika kaeo fengen masowan. Kinisou, Kot epwe afeiochu kich meinisin.

Auchean Bible Study (Kolfel 19:7-9) part.2

Soposoponon ach ewe kaeo fengen, sia sosot ponuweni ei kapas eis: met auchean an kich souneng sipwe kaeo fengen Kapasen Kot? Non ewe aewin lesson sia kaeo fengen usun Kapasen Kot ew nenien allukun Kot faniten fefeitan me kinamwen manawach. Sia pwan kaeo fengen pwe nonomun kana alluk, iwe mei unuseoch, nouch Bible e nounou ewe kapas "fokkun murino" wewen pwe Kapasen Kot mei unus, ese wor terin, ika an epwe ekis mwanino. Feiochun Kapasen Kot sia kaeo fengen pwe a tongeni apochukuno manawach, ekesiwini netipach, ika fen amanawasefani kich.

non ei oruwen kaeo fengen, sipwe nenengeni fengeni usun ena oruwan kinikin kapas ika ekiek non Kolfel 19:7:

An ewe Samol mi lapalap kait a let, a atipachema ir mi wewemang.

An ewe Samol mi lapalap kait. Sipwe nenengeni ei aewin muten kapas. Paipelin Merika e nounou ei fos testimony ika the testimony of the Lord. Ei fos testimony iei sia siwinienong non fosun Chuuk "kait" a feito seni ewe fosun Hebrew EDUTH wewen pwarata, ika testify.

Ei ekiek akan pwa nupwen fansoun non ach mwich ika chiechifengen akan wor chon mochen "share ar testimony" Iei usun nounoun ei kapas EDUTH ika testimony. Akan pwan pwa nupwen fansoun non imwen kapung nge epwe wor chon pwarata ika witness ngeni eoch mettoch. Pwan ina ew nounoun ei kapas EDUTH ika testimony. Non fansoun Chuuk iwe epwe masengeni ei fos ika kapas: pwarata.

Nouch Paipelin Chuuk e nounou ei kapas ika fos: kait. Ai nuku ei ekiek epwe maseoch ngeni en ekiek non Hebrew iei ei kapas "pwarata."

Wewen pwe Bible iei an Kot testimony ika an pwarata usun ii. Kot a "share an testimony" non an Kapas: The Bible. Kapasen Kot esapw chok nenien alluk epwe aiti ngeni kich met mei ngaw me met mei eoch, Kapasen Kot nenien an Kot pwarata netipan ngeni kich aramas. Kot a pusin pwarata nonomun me an kokkot.

An ewe Samol mi lapalap kait a let. Ei kapas let a eto seni ei fos sure non fosun ika kapasen Merika. Fosun Hebrew a nounou ewe fos: Awman. Wewen ei fos Awman rekan nounou faniten ekan uren imw mei pochokun. Wewen pwe ew nenien nongonong mei pochokun. Non ew ititin Kapasen Kot mei wenechar sia tongeni eani foun nongonong.

Feiochun an Kot ei testimony mei maan ika let: Bible, a apasa: a atipechama ir mi wewemang. Ei fos wewemang non fosun Hebrew a kapas usun en asamen imw mei chok suuk. Chommong met ra tongeni tonong, a pwan chommong met ra tongeni tou. Ese wor ach tipachem pwe sipwe tongeni esina met mei auchea epwe nometiw me met mei namotongaw epwe tou. Ese wor rech ach sipwe sine ika finata met epwe tou me tonong. Iei wewen ei fos "wewemang" meren chon Hebrew.

Kapasen Kot a ngeni kich tufichin finata ach sipwe sinei, esina, me kuna met mei auchea me met ese auchea. Ei fos "tipachem" non fosun Hebrew ese fos ika kapas faniten ekan a watte ar sinenap ren study me kaeo nge a kapas faniten emon mi sip ika mokus non an angang. Itan non fosun Merika a nounou ei kapas: Wisdom. Weweeochun ei ekiek: Skillful. Emon mei sip, emon mei nipwakeoch ika mokus non an angang.

Iwe, non ach sipwene mannapei ei oruwen ekiek ika lesson: Kapasen Kot iei an Kot testimony. A let, a maan, sia tongeni nongeita manawach won. Nge feiochun ach kaeo usun ei testimony (Bible)...epwe wor rech tipachem, sipwe sip, nipwakeoch non ach angang meinisin.

Ren part 3 non ach ei kaeo, fifiti kich non enan week non ach kaeo fengen eunungatin ika ailuwan ekiek.

Kinisou Kot epwe efeiochuk.

Auchean Bible Study (Kolfel 19:7-9)

Chommong souneng ra kan chufengen iteiten week faniten Bible study. Ew kapas eis uwa mochen upwe ponuweni, met auchean Bible study? Eni epwe chommong ponuwan meren aramas. Chommong repwe apasa: faniten manawen souneng, ika faniten ach sipwe weweiti kapasen Kot ika fen faniten epwe wor chiechifengen nefinen souneng. Mei pung pwe iei met Kapasen Kot epwe fori ngeni kich nupwen fansoun sia chufengen, sia kaeofengen.
Uwa mochen upwe wato ekkoch ekiek me non nouch Bible an epwe emweni ekiekich pwe sipwe weweiti auchean me kuna feiochun Kapasen Kot nupwen a warar me non manawach.

Kol 19:7-9

"An ewe Samol mi lapalap alluk a fokkun murino, a apochokunasefali letipach.An ewe Samol mi lapalap kait a let, a atipachema ir mi wewemang. An ewe Samol mi lapalap ourour ra pung, ra apwapwai lelukach. An ewe Samol mi lapalap kewe alluk ra fat, ra awora mirit. Ach nuokusiti ewe Samol mi lapalap a murino, epwe nonom feilfeilochok. An ewe Samol mi lapalap pung ra let ir meinisin ra pung."

Me non ei wokisin mi wor (6) kinikinin ekiek ra pwa ngeni kich. (6) statements made about God's word.
Me (6) ekkei ekiek ra poputa fan ei muuten kapas: An ewe Samol mi lapalap... non ititin nge ei chon makkei ekkei wokisin e mochen epwe afata ngeni kich pwe an Kot, esapw an aramas. Bible a feito seni Kot, sapw seni aramas. Fan (6)ei muuten kapas a tou: An ewe Samol mi lapalap, an ewe Samol mi lapalap, an ewe Samol mi lapalap...

Ew me ew kei (6) kinikin ekiek sia tongeni kinietiw non (3) kinikin. Non ew me ew kei kinikinin ekiek a pwa ngeni kich: iten Kapasen Kot (title for God's Word), nonomun Kapasen Kot (characteristic of God's Word), me feiochun Kapasen Kot (blessings of God's Word).
Sipwe nenengeni aewin ekiek:

An ewe Samol mi lapalap alluk a fokkun murino, a apochokunasefali letipach.

Ew title ika iten Kapasen Kot a pwa non ei ew kinikin a apasa: Alluk.
Met alluk? Iei ewe mettoch a kaworeta faniten nonomochun me kinamwen ew me ew fonu. A wor alluk pwe epwe emweni me awena chon ew me ew fonu pwe epwe wor kinamwe. Usun chok, Kot apwan awora alluk pwe epwe emweni me awena noun aramas: souneng. Ifa ena alluk Kot a wato? Iei Kapasen Kot ika paipel. Kapasen Kot a wor ngeni kich pwe epwe awena kich, apungu kich, epwe pwan aiti ngeni kich met mi ngaw sisapw fori me met mi eoch sipwe fori. A aiti ngeni kich met epwe apwapwai netipen Kot me met esapw apwapwai netipen Kot. Ina namoten me auchean alluk ngeni kich. Bible ika Kapasen Kot a pwan ra aiti ngeni kich Allukun Kot.

Iwe nonomun ei Allukun Kot, ena ekiek a apasa: a fokkun murino. Met wewen ei? wewen pwe an Kot alluk mi murino, mei fokkun murino. Ei kapas murino ra angei seni ewe fosun Merika perfect. Nge ei fos perfect a feito seni ewe ekiek me non Hebrew sipwe tongeni awewei ngeni: unuseoch ika complete.
Pwe ina nonomun Kapasen Kot, mei unuseoch, mei complete, nge non unuseochun iwe sia tongeni apasa: a fokkun murino. Kapasen Kot, Allukun Kot mei murino, mei unuseoch. Ese wor terin. Mei unuseoch.

Feiochun ei Allukun Kot mei unuseoch, na ekiek a apasa: a apochokunasefani letipach.

Ena kapas apochokuna me non Hebrew mei pwan tongeni wewe ngeni ekkei ekkoch ekiek: asofo, achikara, ika fen pwan: ekesiwini. Iei ei feioch fanitach. Nupwen sia aneasochisi an Kot Alluk, ei feioch fanitach a apasa: epwe wor pochokunsefan non netip, epwe wor asofosefanin manawach, epwe wor ekesiwin.

Ena kapas letipach non Hebrew a tongeni pwan wewengeni: lelukach, ekiekich, manawach, ika fen pwan ngasangasach. Kapasen Merika e nounou ei kapas soul. chon awewei ei kapas soul ra apasa: inner-being, ika inner-man. Wewen soul, letip ika leluk.

Iwe ifa ena lesson sipwe tongeni kaeo seni ei aewin ekiek?

Allukun Kot mei unuseoch a tongeni asofosefani
manawom.

Fifiti kich non ekan ran mwach ach sipwe sopweino ei kaeo non Kolfel 19:7-9.

Kinisou Kot epwe efeiochuk!

Nieno Tipis: Amonata Ngeni Maun (6)

Ran Anim.

Kinisou ren om fansoun. Ika en emon mei fifiti kich seni chok nepoputan ach ei kaeo, iwe a iei saingon lesson non ach ewe itenap ika kinikinin kaeo: Nieno Tipis.

Non ach sipwe chok ekis manapei masowen ekewe ran ra no. Nieno tipis mei pesepes seni Kapasen Kot. Kich souneng meinisin sipwe sinei pwan weweit pwe iei pwan ew ach sekening non manawach, usun met a mak non Kolosse 3:5. Wisach pwe kich sipwe amanoi tipis me non manawach. Nge Kapasen Kot a pwan pusin afata ngeni kich pwe kich chon nipwakingaw ngeni ei angang (Rom 8:13). Pwe Kot epwe wisen etufichi souneng meinisin ir mei wanong ar apinukunuk non Kraist (Jon 15:5).

Iwe ikei ekewe lessons sia kaeo fengen:

1. Kopwe Sinei Neniom Non Kraist. Ka fiti Kraist non an mano me manawsefan. An pworachoiti tipis a pwan om. An win pwan om win. Ka tongeni kuna ngas seni tipis.

2. Echika Tipis Amongoni Pung. Watiw senuk angangen tipis. Wata wom fofor mi eoch. Faniten en emon noun Kot mei kefin seni chok nom, wes me fori ika manaweni tipis.

3. Anomu Kapasen Kot Non Netipom. Mut ngeni Kapasen Kot epwe nemeni om ekiek. Mut ngeni epwe asarama om ekiek. Anea Kapasen Kot, fori ika aneasochisi met a apasa.

4. Iwe iei ei last step:Amonata Ngeni Maun.

Faniten ka sinei wisom emon souneng kopwe nieno tipis. Faniten om ka pwan sinei neniom non Kraist. Ka sinei pisekum pisekin maun, iwe iei sipwene kaeo fengen usun ach maun ngeni tipis.

1. Kopwe Tumuneochu Manawom, Achocho Iotek. Non angangen maun, mei wor sounfiu ra wisen mamasa chiechier nepwin nupwen fansoun ra meur. Emon chon mamasa epwe meur seni an angang, mei tongeni afeiengawa chiechian kewe sounfiu. Wisan epwe kaeo an epwe kuna mwitir fansoun ra war ekewe repwe maun ngeniir. Nge epwe pwan sine an epwe apioni fetanei pwe ekewe aramas non ena teninimw ika fen pwan chiechian kewe sounfiu repwe monneta. Nupwen fansoun meinisin repwe mongo ii esapw mongo, epwe chok nikitiw ne mamasa. Nupwen a wor tanecheno ren chiechian sounfiu ii epwe epwe chok monneta. Nupwen ra meur meinisin ii esapw meur. Ika pwe a angangaw non wisan chochon nenian repwe tonong non feiengaw ren (Isikiel 33:3)

Manawen souneng a usun chok manawen ei sounfiu (2 Tim.2:3-4). Aewin, kopwe tumuneoch non manawom usun ewe sounfiu chon mas. Wewen pwe kopwe tumunu fetanin manawom (Efisos 5:15), kepwe aimu senuk met kopwe pusin feiengaw ren nge kopwe pwan monneta ren met sosotun ei fonufan epwe toruk (I Pet. 5:8). Kesapw tongeni kopwe menuki pwe en noun Kot nge kesapw pwan menuki pwe ewe chon otuputup mei arap ngonuk chok an epwe osukosukok. En noun Kraist sounfiu. Masa manawom seni tipis (Kol Fel. 119:9).

Ei ekiek ach sipwe masafichi manawach fan chommong mei riri ngeni ei ekiek iotek. Chemeni nupwen fansoun Kraist a nom non ewe tanipi Kethsemane. A apasa ngeni noun kewe chon kaeo pwe repwe mamasa nge pwan iotek pwe resapw turunong non sosot (Matt.26:41). Chemeni met a fis pwe kewe chon kaeo rese mamasa rese pwan iotek nge ii ra meur. Nge nupwen fansoun sosot a war ra en me su, kuta pusin manawan (Matt. 26:69-75).

Om iotek pwe Kot epwe anisuk non om churi sosot (Matt. 6:13) ew ekiek ese towaw seni manawen pin. Wewen pwe kesapw tongeni kopwe enenia tipis non manawom me om ekiek (Rom. 13:14).

2. Epwe Pwos Om Ekiek. Fan chommong ach maun ngeni tipis iei e fis non ach ekiek. Ach ekiek, ika tupuwach, iei nenien finata mettoch. Om finata tipis ika fen om finata pung a fis non om ekiek. Ewe chon otuputup a maun ngonuk non om ekiek. Iei popun sipwe fiti Paul non mefian ei a mak non puken 2 Corinth 10:5:
"Am aiwa ataieno sokkun namanam tekia meinisin mi eppeti minne am aiwa sinei usun Kot. Am aiwa FOTEKINI iteiten sokkun EKIEK meinisin pwe repwe aneasochisi Kraist."
Ru mettoch ra tongeni repwe fis. Aewin, kopwe fotekini iteiten sokkun ekiek meinsin, ika, oruwan, en kopwe fotek ren sokkun ekiek meinisin.

Iwe, ifa usun ach sipwe appwosa ach ekiek.
1. Kosapw achanu (2 Corinth 4:16).
2. Kesapw eppiru foforun ei fonufan, mut ngeni Kot epwe siwini netipom (Rom. 12:2).
3. Wata om ekiek ren Kraist nge esapw ren mettochun ei fonufan (Col. 3:2).
4. Amochunuku ekewe mettoch mei murino, mei amwarar, minne mei ennet, mi auchea, mi pung, mi nimenimeoch, mi ningeoch, kewe mi wor sufonun (Phil. 4:8).
5. Emiriti inisum ngeni nonomun Kot (1 COrinth 9:25-27).
6. Achocho aninis fengen non angangeni Kot (Ipru 3:12-13).

Ikei ekkoch mettoch epwe tongeni anisi manawom manawen souneng. Kinisou Chapur. Ach iotek pwe kopwe tufich me pochokun non Kraist pwe tipis esapw nemenem non manawom. Kinisou. Kot epwe afeiochuk.

Nieno Tipis: Anomu Kapasen Kot Non Netipom (5)

Sipwe nenengeni pwan ew ekiek mei murino faniten feifeitan manawen souneng.

Iei ren: "Anomu Kapasen Kot non ekiek ika netip."

Non puken Efisos 6:17 a apasa pwe ewe Kapasen Kot a usun efoch ketinas. Epwe pwata Paipel e nounou ei fos ika ei kapas, ketinas?

Kapasen Kot mei ken mi pwan tongeni nieno tipis. Mei tongeni epwe awenewen ngeni ekiek me netip, an epwe pwari masowen ekiek me netip (Ipru 4:12). Non angangen maun, a pwa (2) ru auchean ei mettoch ketinas. Aewin, mei tongeni epwe ew pisekin eppet. Oruwan, a tongeni epwe pwan ew pisekin afeiengaw (Matt. 4:1-11). Non om pipisek Kapasen Kot me pwan non om ka kuna manamanan, om tufichin weweiti Kapasen Kot me om pworacho ngeni tipis epwe wateno (Ipru 5:14).

Iwe pwan ew, me nom non uruwon fonuwen Rome me ekkewe ekkoch fonu, ei pisek ketinas pwan ew pisekin ninino chokewe chon foforingaw, usun chok ewe mettoch irapenges (Matt.26:52,Rom.13:4). Non uruwo sia sinei pwe Paul a kuna ninino ren ketinas. Ew pisekin mano- pisekin ninni.

Ina popun ika en emon mei mochen kopwe nieno tipis non manawan, you need God's Word. Watiw sonuk met pusin om (2 Kor. 10:4) iwe ka angei mine an Kot, ewe Ketinasen Ngun (Efisos 6:17). Chechemeni pwe ei maun ew maunen ngun, nge anen om nieno tipis a tufich seni Kot Ngunmifen (Rom. 8:13). Ese wor om tufich non om maun ngeni tipis, nge non manamanen Kot Ngunmifen ka tongeni pworaiti, okufu, nieno tipis.

Kapasen Kot mei tufich non mettoch meinisin faniten manawen om souneng. Iei ew pisekin maun me pisekin manaw mei fokkun auchea. Ewe Ngunmifen a makkei (I Pet.1:21), a wanong manaman non (I Thess.1:5), nge a pwan pusin awewei (2 Pet.1:20). Seni Kapasen Kot ka tongeni pworaiti me nieno tipis.

Iwe faniten Kapasen Kot a men watte auchean me namwotan, om kesapw afani me anea ew watten osupwang ngonuk.

Pusin ekieki nenien Kapasen Kot non manawen emon souneng. Puken Kol Fel a poputa won (2) ru sokkun aramas. Ewe mi fot non kapasen Kot me ekewe ir chon turunufos (Kol Fel 1:2-3). "Nge ra pwapwaiti an ewe Samol mi lapalap alluk o ekieki usun leran me lepwin. Atekewe ra wewe ngeni ira mi mar unukun ekewe chan pupu ra ua fansoun ras, nge chor resapw aiolol" (Kol Fel 1:2-3). A pwan mak non chok puken Kol Fel, "Epwe ifa usun an emon alual tumunu manawan pwe epwe limoch? Ei a chok fis ren an aneasochisi om kapas" (Kol Fel 119:9). Wokisin 11 a apasa: "Uwa iseis om kapas non letipei pwe usapw chuen tipis ngonuk."

Ifa usun manawom? Mei wewe ngeni efoch ira mei mar unukun konik? Mei nimeoch manawom? Ach pwapwaiti, ekieki usun, isoni, me aneasochisi Kapasen Kot ina met a aimufeseni io mei nieno tipis me io ir mei chuen nom fan manamanen tipis.

Kese tongeni kopwe emenungaw seni Kapasen Kot ika pwe en mei mochen mar non manawen om souneng. "Oupwe usun chok ekkewe monukol mi upufo, fansoun meinisin oupwe fokkun monneiti ewe chonun oup mi wewe ngeni Kapasen Kot esapw nofit ngeni och, pwe ren ami un oupwe mamarita o kuna manaw." (1 Pet. 2:2)

Kapasen Kot a namot o auchea faniten afalafal, emirit, epung, kait pwe sipwe tongeni manaweni manawen pung (2 Tim. 3:16-17).

Om fotuki manawom non Kapasen Kot ew angang mei fokkun murino. A tongeni fori pwe kopwe
1. Uu pwos non om apinukunuku ewe Porous Allim (1 Jon. 1:9; 2:1)
2. Kuna Ningeochun Kraist (Fil.2)
3. Weweiti eriaffoun ewe Ekkei Ese Much (Matt.5:29-30)
4. Afota om ekiek Nang (2 Tim. 4:8)
5. Oput tipis (Ipru 3:12-13).
6. Tipepos ngeni Tipen Kot (Eph. 5:17).
7. Chechemeni An Pwon fanitom (Kol Fel 46:1).

Iei popun mut ngeni Kapasen Kot epwe amasowa, epochokuna me nemeni om ekiek me netipom.

Nieno Tipis (4): Echika Tipis, Amongoni Pung

Iwe, ifa usun ach sipwe nieno tipis?

Sia poputa ponuweni ei kapas eis. Nge aewin ponuwan si ponuweni ngeni a apasa: Sinei Neniom Non Kraist Sises. Ika en emon ennetin souneng, neniom ka nom non Kraist. Wewen pwe ka ngaseno seni fan nemenien tipis me an pung. Mei fokkun auchea kopwe weweiti me essina ei ekiek.

Iwe iei oruwan: Echika Tipis, Amongoni Pung.

Sotun mwo anchangei pwe ita ka uta ngeni emon ponuwom oupwene fiu fengen. Nge ka sinei pwe atewe kepwe fiu ngeni mei naf an asoso, unuseoch an training, nge napanon iwe mei pwa pwe ii emon mwan pochokun. Nge epwene ian ika ke sinei pwe kana mettoch meinisin e fis faniten OM nifang ngeni? En ke wisen ngeni an asoso kinamwe me training. Neman ika aramas repwe era pwe en mi umwes pwe ke pusin uwou ngeni ponuwom na tufichin an epwe okkufuk.

Pusin ekieki. Fan chommong kich souneng sia fang ngeni tipis nenian non manawach. Ita ururun ach angang sipwe nieno tipis. Nge sia fen apochokunata non manawach pwe epwe wor an manaman me tufich. Nengeni pwe Kapasen Kot e aiti ngeni kich pwe sisapw mut ngeni tipis epwe warar non manawach. Rom. 13:14: "Nge ami oupwe pwilitalong ach Samol Sises Kraist, o ousap ekieki usun minne epwe apwonueta ekkewe mochenian fitukemi."

En mi weweiti masowen ena wokisin? Ousap ekieki minne epwe apwonueta ekewe mochenian fitukemi. Wewen nge kesapw ekieki, kesapw apwonueta, kosapw apochokuna angangen mochenian fituk non manawom.

Wiwin maun me nom non fonuen Europe iwe rekan pwenieno en teninimw iwe ra pinei anen mongo an esapw tikenong non ewe neni. Iwe chon non ewe neni repwene poputa echik tori fansoun ar ra fangeta. Iei usun ei ekiek Paul a wato nefinach. Echika tipis. Wes me amongoni ngeni met mochenin. Nieno.

Nge ifa usun an emon epwe tongeni echika tipis?

Paul a aiti ngeni kich non Efisos 4:22-32 me Kolosse 3:8-17 usun ei angang. Nge non Kolosse 3:8-10, Paul a makkei:

"Nge iei oupwe chok likitalo ekkeei mettoch meinisin: Chou, Song, ekiekingaw, esit, o kapas mi limengaw seni lon awemi. Ousap kapas chofona lefilemi, pun ouwa fen pwiliti seni kemi ewe aramasen lom me an kewe foffor. O ouwa pwilitalong womi ewe aramas fo, ewe mi wilisefal ngeni tipachem usun chok ununun ewe chon forata ii."

Ach sipwe chok mannapei masowen ekkei wokisin: Isetiw sonuk manawen lom, pwilitalong manaw mi fo. Echika tipis. Amongoni Pung.

- Siwini kapas chofona ngeni kapas mi let.
- Siwini angangen sona ngeni angang achocho.
- Siwini koput ngeni tong me kinamwe.
- Siwini koum ngeni manawen omusano tipisin aramas.
- Siwini namanam tekia ngeni tipetekison.
- Siwini Kirikiringaw ngeni kirekireoch.

Kapasen Kot a mochen aiti ngonuk pwe NON KRAIST Kot a awesi om win me pworacho pwe kopwe tongeni uu ngeni tipis faniten Kraist. Na tufichin finata faniten manawom a nonom remw.

Iwe, ina ew sokkun angangen nieno tipis. Mi chuen wor (2) ruu nusun.

To be continued...

Nieno Tipis (3): Sinei Neniom Non Sises Kraist

Mei ffat pwe tipis ii ach, souneng, ENEMY. Sa weweiti seni ekewe lessons me mwan pwe tipis mi afeiengaw, sopongaw, me kokotongaw masowan ngeni aramas nge akaewin ngeni kich souneng. Ai nuku kich meinisin sia sinei pwe neman ika menip sia fen piin tonong non osukosuken tipis.

Nge sia pwan kaeo fengen usun an Kapasen Kot aiti ngeni pwe sipwe nieno tipis non manawach (Rom.8:13; Kolosse 3:5).

Nge ai nuku met sisapw mwo sinei, ifan usun ach sipwe nieno tipis? Ifa usun an emon epwene poputa me maun ngeni ika fen poputa me nieno tipis?

Ikenai sia poputani me ponuweni ena kapas eis. Iei usun maun ngeni tipis.

Aewin, Weweiti ika sinei neniom non Sises Kraist. Mei eoch sipwe sinei neniach souneng meren Kot. Iei met mei murino om kopwe akkomw sinei me essina non manawom.

Rom.6:6-7
"Iwe sia silei pwe ewe aramas mi mes a eti Kraist le mala won an ewe irapenges, pwe pochokulen mochenian ach fori tipis epwe wesila, pun sisapw chuen nonom fan nemenien tipis. Pun are emon aramas a mala a ngasela seni fan nemenien tipis."

Nengeni an Paul main point: Chokewe ra fiti Kraist non an mano ra ngas seni tipis. Wewen pwe Paul e mochen kopwe sinei pwan ffat pwe nupwen om ka winiti emon noun Kot ka fiti Kraist non an mano. Iwe nupwen ka fiti Kraist non an mano, ka ngas seni fan nemenien tipis.

NGAS. SENI. TIPIS.

Mwut ngeni ei lesson epwe sotiw non om ekiek. Christ a pworaiti tipis. Nge pokiten sia chiechi ngeni Kraist, an Kraist win a pwan ach win. Iei auchean an Paul makkei "eti Kraist" non ei kinikinin sopwun non Rom 6. Kich souneng sia "Fiti Kraist won an irapanges, fiti non an mano, fiti non an manawsefan." "Fiti Kraist" wewen nge sia riri ngeni Kraist nge "non Kraist" wewen an Kraist pworacho me win a pwan ach.

Fotukatiw ei lesson non om ekiek. Appwosatiw.

Unuseochun ei lesson ngas seni tipis a pwa non Rom. 6:11 "Iei usun pwan ami oupwe chechemeni pwe ami oua fen mala ngeni tipis, nge iei oua manaw non ami chiechifengen me Kot Kraist Sises." Kesapw tunano anononun ei ekiek non ei wokisin. Ka NGAS seni tipis. Ka MANO ngeni tipis. Ka MANAW non chiechifengen me Kot.

Iwe upwe kapas eis. Met auchean an ei lesson epwe ppwosetiw non ekiekich? Met auchean ngeni manawach souneng? Ita ururun ei lesson epwe fang ach apinukeoch me pwapwa. Met chuen sokkun nemenem tipis epwe wata wom?

Ai anean me iotek pwe ei lesson epwe anisikich non ach maun ngeni ika nieno tipis. Paul non Rom.6:12 a apasa: "Tipis esapw chuen nemeni inisimi inisin mano, pun ousapw chuen aneasochisi ekewe mochenian fitukemi."

Tipis a kuf non nemenem. Kosapw mwut ngeni epwe niwin.

Iei ei aewin kinikin non maun ika nieno tipis. Seni umoumochun Kot, manamanen ewe Kot Ngun Mi Fen ewe a nonom non manawach, Souneng, esapw kich chon kuf ren sosotun tipis. Kich chon pworacho non Kraist Sises. Tipis epwe nom fan nemeniom. Mi wor om pochokunen uu ngeni tipis. Esapw en chon kuf.

Nge neman fan chommong si kan ekieki, "nge pwata chok a iei watten sosotun tipis?" Popun me wewen, pwe ach ekiek mi chuen nonom won ewe ekiek "kich chon tipis." Ke chuen ekieki pwe Kraist ese mwo pworaiti tipis. Ke pusin mwut ngeni tipis epwe pwan chuen nemenem nge afen kuf.

Me nom nupwen sisa mwo riri ngeni Kot non Kraist, iwe kich mi fotek non tipis. Tipis mi nemenikich. Nge pokiten ach nukunuk non an Kraist mano me manawsefan, sa ngas seni tipis sa mano ngeni tipis. Kich chon win pwe Kraist afen win. Kich chon win.

Iei neniom souneng: Non Kraist. Weweiti pwan apwapwak non. Iei aewin kinikin non ei maun ngeni tipis. Oruwen kinikin...Coming soon.

Nieno Tipis (2): Kopwe Sinei Ponuwom

Ka monnetan om kopwe maun?

Ew kapas eis mi auchea ngeni kich. Mi pwan auchea ach sipwe porous fengen won, pwe angangen maun ika nieno tipis, ina masowen manawen emon souneng.

Kot mei pesei seni pusin An Kapas pwe sipwe kuta me nieno sokkun nonomun tipis mi chuen wor non manawach. Nengeni met e mak non puken Rom. 8:12-14>

"Iwe ami pwi kana a wor wisach, nge esapw lon ach sipwe nonom fan nemenien fituk. Pun are oua nom fan nemenien fituk, oupwe mano. Nge are oupwe amaaloi (Nieno)ekewe foforun tipis ren Ngunmifen, oupwe manaw. Iwe chokewe ir mi nom fan emwenien ewe Ngunmifen, ir noun Kot."

A pwan mak non puken Kolosse 3:5

"Iei mine oupwe amaaloi (Nieno) ekewe mochenian fonufan mi nom remi: sokopaten fofforun nisou, nuwangaw, mocheisou, mocheniangaw, me tipemong. (Pun tipemong och sokkun angang ngeni anumwan).

Anea eochu pwe Paul ese apasa sipwe negotiate ngeni tipis. Ese pwan apasa sipwe jok peki pechen. Kot afen apasa sipwe amaaloi ika nieno tipis.

Ina wisach na. Non pusin manawach sipwe kuta me nieno sokapaten tipis meinisin.

Pwe kich men fen weweiti ei mettoch tipis? Sise tongeni apasa maun ika nieno nge sise weweiti mwo och nonomun emon na ika na mettoch sipwe maun ngeni. Ach sisapw miriti nonomun tipis ina sipwe pusin afeiengawa kich.

Awewe, ren kewe sounfiun Merika ra nieno Osama Bin Laden. Re train non ukukun fitesomw year (ier) ar repwe weweiti ei mwan Bin Laden. Ra sinei nonomun, chon non an family, tori ar ra sinei ewe neni e op ia me tetenin noun kewe bodyguards me security. Ewe angang repwe ani a fokkun mecheres ngeniir.

Nge ika sipwe eani ei sokkun training faniten ach maun ngeni ika nieno tipis? Ach sipwe weweiti nonomun tipis pwe sisapw tuputa ren...

Sokkun Nonomun Tipis

Puken James 1:16 a pesei ngeni kich pwe sisap tuputa ren tipis. Wewen nge tipis och mettoch mei otuputup. Sipwe manapei ekis uruwon tipis:

1. Tipis a otupu Eve ngeni ewe foun ira, a sotuni an Adam aneasochis ngeni Kot.
2. Tipis a pwan sotuni netipen Akan pwe epwe angei kewe pisek auchea me non Jericho pwe epwe pisekini.
3. Tipis a afeiengawa King David faniten Bathsheba.
4. Tipis a atowawano King Solomon seni Kot faniten etian kewe mi chomong.
5. Tipis a emweni Judas pwe epwe afangemai Sises.
6. Tipis a fori ngeni Ananias me Safira ar repwe kapas chofona ngeni Petrus.


Non unusen ekkei cases, tipis a paani netipen ekkei aramas, a ochuna meser, nge sopwonon ar tuputa ren tipis ir mei jok feiengaw ika tonong non osukosuk ren.


Sokkun Kokotun Tipis

An tipis strategy ika plan pwe epwe otupu aramas pwe aramas repwe tuputa o tonong non osupwang, sopongaw, ika feiengaw. Puken James sopwun 1 wokisin 14 me 15: "Nge emon me emon aramas a tori sosotun ren pusin an mochenia mi etekini o paani netipan. Iwe, are an emon mochenia a liapeni letipan, a fis an tipis, nge are an tipis a unuselo, a fis an mala."

Ekkei wokisin ra aiti ngeni kich pwe sosot epwe tori emon me emon souneng. Nge an tipis epwe ponuweta a fis ika netipen ena aramas a tuputa a pwan fori na tipis.

James 4:1-2

"Ia ra feito me ie fiu me anini nefinemi? Resapw feito seni ami mochenia kana mi fiufengen non netipemi? Oua mochen mettoch, nge esapw torikemi. Oua ninni o mochenia nge ousap tongeni angei met oua mochen. Oua anini o fiu. Ousap eani mine oua mochen, pun ousap tungor seni Kot."

Oua mochen, oua anini, ouwa fiu, oua ninni.....esapw iei tetenin ach osukosuk souneng?

An Tipis Mochen

Pwe met auchean an tipis epwe otupu kich souneng? Met e mochen?

Aewin, tipis e mochen epwe nemenuk. Chechemeni an Kot kapas ngeni Kain. Kenesis 4:7

"Pokiten ka fori mine a ngaw, tipis a operuk nukun asamom, nge a mochen nemenuk, nge en kopwe akufu."

Tipis a nemeni Kain, a angawa an ekiek faniten pwin ewe, a esenipa an Kain epwe nieno Epel.

Sia pwan sinei me weweit pwe Kapasen Kot a aiti ngeni kich pwe tipis a pwan mochen angawa ewe angang Kraist a fori non an mano me manawsefan. Tipis a mochen epwe oruka om ekiek pwe kesap chuen eani apinukunuk non Kraist. Kopwe ekieki pwe ka towawono seni ewe chenin me tongen Kot. Tipis a pwan mochen atai an Kraist amusano aramas.
Tipis a mochen wato kokotongaw, osukosuk, feiengaw, sopwongaw ngeni kich souneng. Tipis a mochen kopwe tur seni neniom meren Kot.

Kenesis 4:7; James 1:15; Hebrews 12:1 ra aiti ngeni kich pwe sisapw tongeni sipwe emenungaw seni tipis.

Iwe ifa usun ach sipwe maun ngeni ika poputani ei angangen nieno tipis?

to be continued...

Nieno Tipis (part 1)

Ika emon epwe kapas eis ngonuk: "ifan ena wis kich souneng sisapw tongeni sipwe tunano." Neman epwe tepetep sokkun ponuwan sipwe wata. Awewe: Anea Kapasen Kot, Aronga ewe Kapas, ika fen achocho fiti fan ika eusening afanafan. Mei pung remw. Kana mettoch meinisin mei pesepes seni Kapasen Kot pwe sipwe fori pwan nikitiw non.

Nge mi wor pwan ew wisach souneng ese watte pekin esikun ika afanafan won. Iei ren ewe mettoch "Nieno Tipis." Neman fitemon neimi resapw tipeew ngeni metei u eani porous. Neman repwe apasa pwe Christ a fen wineni ewe maun ngeni tipis. Neman repwe fen pwan kapas eis ika met ujok namwoten an Christ mano won irapenges ika pwe ina tipis mi chok nemenem? Mei pung. An Christ mano won irapenges a wineni ewe maun ngeni tipis. Nge Paipel mi pesei souneng meinisin pwe repwe pwan eani ei angangen nieno tipis.

Christ a awesi ewe NIWININ tipis me won an ewe irapenges. Kich souneng, ewe niwinin tipis mano esapw chuen ach (Rom. 8:4). Chon nonom non Christ rese chuen nom fan pungun tipis (Rom. 8:1). An Christ mano a pwan uwei seni tipis an pung me nemenem won souneng meinisin. Ach fiti Christ non an mano, esapw chuen kich chon fotek ngeni tipis. Pwe Christ a angei seni tipis an sokkun nemenem meinisin non an manawsefan seni mano (Rom. 6:14; 22). Iwe, ika pwe Christ a awesi ewe niwinin tipis nge a pwan angei nemenem me pung seni tipis, iwe met ujok ena sipwe nieno?

Puken Rom. 8:13 pwan Col. 3:5 ra aiti ngeni kich pwe sipwe fokkun nieno tipis non manawach. Ena kapas eis, ifa usun an emon epwe tongeni nieno tipis?

Fifiti kich non ekan ran mwach pwe sipwe aporousa me eppieta me non Paipel ifa usun ei angangen nieno tipis. Kinisou Kot epwe afeiochuk!

A Poputa

Me mwen mettoch meinisin sipwe kinisou pwan mwareiti Kot ren an tong me umoumoch ngeni kich. Ika esapw pwunun an akkot fanitach, met ei sia ekiekieta ikenai esapw ponueta. Kinisou ngeni II ren an awora ngeni kich kei sokkun tufich pwe sipwe tongeni chiechi fengen won.

Aruwan, mei murino sipwe awewei popun me auchean ach ei neni. Ei neni sa awora faniten ach chungu me mochen kuta ngeni chiechiach Chon Chuuk ewe Kapasen Kot kapasen manaw. Sa mochen wato ach aninis non pekin study me research faniten ach sipwe kaeo fengen ei Kapas . Faniten Kot mi ngeni kich tufichin study me fiti sikun, sia aucheani ei neni faniten ach sipwe atoura masowen ach kaeo me sikun.

Eunungatin ika ailuwan, sipwe pwan apasa ach kapasen omusomus faniten nounoun me ititi ngawen porous ika fen mwanikisin itechik sa nounou non ei neni. Esapw kich mei sinenap non fosun Chuuk. Esapw pwan turun tipach pwe kana sokkun kapas ika mwanikisin itechik repwe pwa non ei neni. Iei ukukun ach tongeni me tufich non fosun Chuuk. Fokkun Omusano ach tipis.

Kinisou chapur. Ika mei wor om kapas eis, churi kich ika mak ngeni kich non ach ena email: juukizchelu@hotmail.com Kinisou, Kot epwe efeiochuk!