| The blind man himself becomes a paradigm of growing discipleship; when he confesses Jesus openly, he moves from recognizing him as a «man» (9:11) to a «prophet» (9:17) and a man from God (9:33), and with Jesus» revelation recognizes him as «Son of Man» and «Lord» (9:35–37). 7011 The end of this account contrasts starkly with the man healed in ch. 5 who did not proceed to become a disciple (5:1–16); for point-by-point contrasts with that account, see comments there. This man, like others who did the truth, would come to the light (3:19–21; cf. 9:3; 5:14). 1. Jesus Heals One Blind from Birth (9:1–7) Blindness «from birth» was considered especially difficult, 7012 though John mentions the duration of the malady (9:1; cf. 5:5) at least partly to lead into the disciples» question of who merited his birth in this state (9:2). Ancients generally believed that, under extraordinary circumstances, blind persons could be healed; 7013 thus some contended that Isis both cured eye diseases and made blind, 7014 and in a list of healings at Epidauros, the lame and blind appear in a summary (perhaps as the most dramatic cures). 7015 The Jesus tradition multiply attests that Jesus healed some blind people; 7016 there the opening of blind eyes, like the healing of the lame (5:9), reflects signs of the messianic era (Isa 35:5–6). Redaction critics often argue that, given Jesus» reputation for healing blindness and the pre-70 character of traditions like the pool of Siloam, the core account (9:1, 6–7) is authentic, the rest being Johannine theologizing on that story. 7017 Most regard 9:22, along with 12and 16:2, as a reflection of the situation with which the Johannine community was struggling. 7018 Whatever John " s degree of adaptation here, he certainly seeks to be relevant to his audience. In contrast to the staging of the rest of the Gospel, Jesus is missing from twenty-seven of forty-seven verses; to merit such extended discussion without Jesus» presence, the circumstances of the story must be particularly relevant to the experience of John " s audience. 7019 1A. The Timing (9:1) |
| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| The discourses that expound the miracles clarify this point further. Although healing the lame (5:5) suggests prophecies of the messianic era (Isa 35:6), Jesus» role in raising and judging the dead (5:17–29) belongs to no mortal in the Bible. Jesus is thus the one of whom Moses wrote (5:45–47)–a fitting introduction to the wilderness feeding where Jesus is the new manna ( John 6 ). When Jesus heals the blind man, the narrative reveals that being his disciple is greater than being Moses» disciple (9:28–29); he is a shepherd of Israel greater than Moses (10:1–18). The raising of Lazarus introduces Jesus as not merely a miracle worker like others (1 Kgs 17:22–23; 2 Kgs 4:35–36) but as the resurrection itself ( John 11:25–26 ). One therefore needs not only the signs but also their inspired interpretation, the testimony of the Paraclete and the disciples (15:26–27). Christology has implications for ecclesiology: Christ " s followers must be one (17:22), including ethnically (ch. 4); they must love one another (13:34–35; 15:12–17). Perhaps the Gospel polemicizes against early stages of division among believers that becomes full schism in 1 John 2 , a situation probably reflecting some of the Johannine communities. Their lives ( John 13:35; 17:21, 23 ; cf. 14:11–12) as well as their words ( John 17:20 ) thus constitute part of their witness, through which the world may believe. The function of witnesses for Jesus is the secondary motif of the proem (expressed in the Baptist material) and a primary focus of ch. 1, in which a witness interprets Christology for those who are not yet believers. But for John, witness includes how believers treat one another as well as what they proclaim. Jesus revealed the unseen God by his character of grace and truth (1:18), but his followers» love for one another must continue to do so (see 1 John 4:12 ). John " s Christological Distinctiveness John " s genre invites another question about his Christology. If John is a biographer and his speeches for Jesus reflect his understanding of the Jesus tradition, to what degree might his Christology reflect that of Jesus? Many features of Johannine Christology are attested in earlier Synoptic tradition, 2421 but John alone makes much of the Isaian divine «I am» claims. 2422 |
| The Forerunner of the coming of the Messiah is also mentioned in the Old Testament. " Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts " (Mal. 3:1). Dwellers in Palestine knew the Holy Scripture and saw in John, who preached repentance, the Angel of the Covenant predicted by the prophets. Thus, people from all of Jerusalem and all the outskirts of the Jordan came to him (see Mark 1:5). In the holy books of the Old Testament, there are prophecies of all of the main events in the life of Jesus the Messiah. The prophet Micah identified the place of birth: " But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting " (Mic. 5:2). The Word of God demonstrated the great spiritual gifts of the future Anointed One. " And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord " (Isa. 11:1-2). All of this was fulfilled by Jesus: " ... the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes " (Matt. 7:28-29). Through the prophets, the Holy Spirit indicated a special distinguishing feature of the Messiah, the extraordinary power of wonderworking: " He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert " (Isa. 35:4-6). When the two men came to Jesus from John the Baptist to ask, " Art thou he that should come? or look we for another? " (Luke 7:20), the Lord before all else points to the miracles he has performed: " The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me " (Luke 7:22-23). The people knew that the Messiah would be characterized by the miracles he performed. " Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the son of David?” (Matt. 12:22-23). |
| Isa ölüp direljegini ýene aýdýar (Matta 20:17-19;Mark 10:32-34) 31 Isa Onkileri bir çete çekip, olara: «Indi Iýerusalime barýarys. Pygamberleri Ynsan Ogly hakda ýazanlaryny ählisi berjaý bolar! 32 Ol keseki milletleri eline tabyrylar. Olar Ony masgaralap kemsiderler, üstüne tüýkürerler, gamçylarlar we öldürerler. 33 Emma üçülenji gün Ol direler» diýdi. 34 ägirtler bu zatlary hiç birine düünmediler. Bu sözleri manysy olardan gizlenilgidi. Olar Onu näme hakda gürrü edýänini bilmediler. Bir körü gözi açylýar (Matta 20:29-34;Mark 10:46-52) 35 Isa Ýeriho golaýlanda, ýolu gyrasynda bir kör adam dilegçilik edip otyrdy. 36 Ol ýanyndan mähelläni geçip barýandygyny eidip, munu nämedigini sorady. 37 Oa: «Nasyraly Isa geçip barýar» diýip habar berdiler. 38 onda ol: «Eý, Dawut Ogly Isa! Maa rehim et!» diýip gygyrdy. 39 Sesi çykmasyn diýip, öden barýan köp adamlar oa käýediler, emma ol: «Eý, Dawut Ogly! Maa rehim et!» diýip, öküden hem gaty gygyrdy. 40 Isa aýak çekip, ol adamy getirmeklerini buýurdy. Ýanyna gelende, Isa ondan: 41 «Seni üçin näme etmegimi isleýärsi?» diýip sorady. Ol: «Agam, gözlerim açylsyn!» diýdi. 42 Isa oa: «Goý, gözleri açylsyn! Imany saa ypa berdi» diýdi. 43 obada bu adamy gözleri açyldy we ol hem Hudaýy öhratlandyryp, Isany yzyna düüp gidiberdi. Muny gören ähli halk Hudaýy alkylady. 19-njy bap Isa bilen Zakkaý 1 Isa Ýerihony içinden geçip barýardy. 2 Ol ýerde Zakkaý atly bir baý adam bardy, ol salgytçylary balygydy. 3 Zakkaý Isany kimdigini görmek isledi, emma onu boýy gysga bolanso, mähelleden ýaa Ony görüp bilmedi. 4 eýlelikde, Ony görjek bolup, öe ylgap, bir injir agajyny üstüne çykdy, sebäbi Isa ol ýoldan gelýärdi. 5 Isa ol ýere gelende, ýokary seredip, Oa: «Zakkaý! Tiz aak dü. Bu gün Men seni öýüde galmaly» diýdi. 6 Ol hem dessine aak düüp, Ony atlyk bilen kabul etdi. 7 Halk muny görüp: «Bir günäkäri öýüne myhman boldy» diýip, hüürdemäge balady. 8 Zakkaý bolsa ýerinden turup, Reb Isa: «Eý, Agam! Indi men baýlygymy ýarysyny garyplara berjek. Kimi zadyny nähak alan bolsam, dört esse edip gaýtaryp berjekdirin» diýdi. 9 Isa oa: «Bu gün bu öý halas boldy, sebäbi bu adam hem Ybraýymy hakyky neslidir. 10 Ynsan Ogly ýitenleri agtarmaga we halas etmäge gelendir» diýdi. |
| 34 Isa: «Toýda giýew dostlaryny ýanyndaka, siz onu myhmanlaryna agyz bekledip bilersiizmi? 35 Emma giýewi olardan alynjak günleri geler, onda olar agyz beklärler» diýip jogap berdi. 36 Isa olara u tymsaly aýdyp berdi: «Hiç kim täze eikden ýyrtyp, köne eige ýama salmaz. Beýtse, täze eik hem ýyrtylar, täze eikden alnan ýama-da köne eige gelimez. 37 Hiç kim täze eraby köne meiklere guýmaz. Ýogsa täze erap meikleri böwsüp, erap ýere döküler, meikler-de zaýalanar. 38 Täze erap täze meiklere guýulmalydyr. 39 Hiç kim köne eraby içenden so täzäni küýsemez. „Könesi oat“ diýer». 6-njy bap Sabat güni barada gürrü (Matta 12:1-14;Mark 2:23—3:6) 1 Bir Sabat güni Isa bugdaýlygy arasyndan geçip barýardy. Onu ägirtleri bugdaý balaryny ýolup, aýalarynda owup iýýärdiler. 2 Fariseýleri käbiri olardan: «Näme üçin Sabat güni gadagan ii edýärsiiz?» diýip sorady. 3 Isa olara: «Dawut bilen ýanyndakylar aç galanlarynda, siz Dawudy näme edendigini asla okamadyyzmy? 4 Ol Hudaýy öýüne girip, Hödür çöreklerini alyp iýdi, ýanyndakylara hem berdi. Bu olar üçin gadagandy, die ruhanylara rugsat berlendi» diýdi. 5 Isa olara ýene-de: «Ynsan Ogly hatda Sabat gününi-de hökümdarydyr» diýdi. 6 Baga bir Sabat güni Isa sinagoga baryp, halka öwretmäge durdy. Ol ýerde sag eli el açan bir adam bardy. 7 Töwrat mugallymlary bilen fariseýler Isany aýyplamakçy boldular. Sabat güni hassa ypa berermikä diýip, Ony atadylar. 8 Isa olary pikirlerini bilip, eli el açan adama: «Ýeriden tur-da, orta çyk!» diýdi. Ol hem ýerinden turup, ortada durdy. 9 Onso Isa olardan: «Size bir sowalym bar: „Kanun boýunça Sabat güni ýagylyk etmek dogrumy ýa-da ýamanlyk? Birini janyny halas etmek dogrumy ýa-da heläk etmek?“» diýip sorady. 10 Isa töweregindäkileri hemmesine göz gezdirip çykdy-da, ýaky adama: «Elii uzat!» diýdi. Ol hem elini uzatdy welin, eli doly sagaldy. 11 Olar bolsa gahar-gazaba münüp, Isany näme etmelidigi barada öz aralarynda maslahatlamaga baladylar. Isa on iki ägirdini saýlaýar (Matta 10:1-4;Mark 3:13-19) 12 ol günlerde Isa doga okamak üçin daga çykdy we bütin gijäni Hudaýa doga okap geçirdi. |
| Isa jaýlanýar (Matta 27:57-61;Luka 23:50-56;Ýohanna 19:38-42) 42 Ol gün Taýýarlyk günüdi, ýagny Sabady ö ýanyndaky gündi. Agam 43 mejlisi sylanýan agzasy, Hudaýy alygyna umyt bilen garaýan arimatiýaly Ýusup geldi. Ol ýüregine da baglap, Pilaty ýanyna bardy we ondan Isany jesedini diledi. 44 Pilat Isany eýýäm ölendigine ge galdy, ýüzbayny çagyryp: «Ölenine köp wagt boldumy?» diýip sorady. 45 Muny ýüzbaydan anyklandan so, jesedi Ýusuba berdi. 46 Ýusup hem kepenlik mata satyn aldy, jesedi aak düürip, kepene dolady-da, gaýada oýulan bir mazarda jaýlady. Sora ol mazary agzyna bir da togalap getirip goýdy. 47 Magdalaly Merýem bilen Ýosäni ejesi Merýem Isany nirede jaýlanandygyny gördüler. 16-njy bap Isa direlýär (Matta 28:1-8;Luka 24:1-12;Ýohanna 20:1-10) 1 Sabat güni tamamlananso, giç öýlän magdalaly Merýem, Ýakuby ejesi Merýem we Salome dagy gidip, Isany jesedine çalmak üçin ýakymly ysly zatlar satyn aldylar. 2 Hepdäni birinji güni olar gün doganda, mazary bayna geldiler. 3 Olar biri-birlerine: «Mazary agzyndan day bize kim aýryp bererkä?» diýiýärdiler. 4 Balaryny galdyryp seredenlerinde, day bir çete togalanandygyny gördüler. Da gaty uludy. 5 Mazara girenlerinde bolsa, sag tarapda ak lybas geýnen bir ýa ýigidi oturandygyny görüp geirgenidiler. 6 Ol bulara: «Geirgenmä! Siz haça çüýlenen nasyraly Isany gözleýärsiiz. Isa direldi! Ol bu ýerde ýok. Ine, Onu jesedini goýlan ýeri. 7 Indi bolsa bary-da, Onu ägirtlerine we Petrusa: „Isa sizden ö Jelilä barýar, Özüni size aýdyy ýaly, Ony ol ýerde görersiiz“ diýi» diýdi. 8 Aýallar mazardan çykyp gaçdylar. Olary sandyrama hem aljyraylyk gaplap alypdy. Olar gorkularyndan ýaa hiç kime hiç zat aýtmadylar. Isa ägirtlerine görünýär (Matta 28:9,10;Ýohanna 20:11-18;Luka 24:13-35) 9 Isa hepdäni birinji güni ir bilen direldi. Ol ilki bilen magdalaly Merýeme göründi. Isa onu içinden ýedi arwah-jyny kowup çykarypdy. 10 Merýem gidip, muny Isa bilen bolan, indi bolsa Oa ýas tutup, aglayp oturan ägirtlerine habar berdi. 11 Emma olar Isany diridigini we Merýeme görnendigini eidenlerinde, mua ynanmadylar. 12 ondan so Isa oba tarap barýan iki ägirdine baga kepde göründi. 13 Ol ikisi hem yzlaryna öwrülip, muny beýlekilere habar berdiler, emma olar bulara-da ynanmadylar. 14 Sora Isa saçak baynda oturan Onbirleri özlerine görnüp, imansyzdyklary, ýüreklerini tekepbirdigi üçin olara käýedi. Sebäbi olar Onu direlendigini gören adamlara ynanmandylar. |
| Isa we Beýelzebul (Matta 12:22-32;Luka 11:14-23;12:10) 20 Sora Isa bir öýe bardy. Ol ýerde hem hemiekiler ýaly, ýene-de uly mähelle ýygnananso, Isany ägirtleri bilen nahar iýmäge-de wagtlary bolmady. 21 Isany hossarlary bu barada eidende: «Isa akylyndan azaypdyr» diýip, Ony äkitmäge geldiler. 22 Iýerusalimden gelen Töwrat mugallymlary bolsa: «Ony jynlary hökümdary Beýelzebul eýeläpdir! Ol arwah-jynlary Beýelzebul arkaly kowup çykarýar» diýiýärdiler. 23 onu üçin Isa halky ýanyna çagyryp, tymsallar arkaly söze balady: «eýtan öz-özüni nädip kowup çykarsyn? 24 Bir patyalygy içinde bölüniik bolsa, ol patyalyk berk durup bilmez. 25 Bir hojalygy içinde bölüniik bolsa, ol magala berk durup bilmez. 26 eýtan öz-özüne gary çykyp bölünse, berk durup bilmez, onu souny geldigidir. 27 Hiç kim bir güýçli adamy öýüne girip, malyny talap bilmez; öürti ony tutup damaly bolar, onso öýüni talar. 28 Size dogrusyny aýdýaryn: ynsanlary hemme günäleri, her bir zada dil ýetirmeleri bagylanar. 29 Emma Mukaddes Ruha dil ýetirene asla bagylanma ýokdur. Bu ebedilik günä bolup, onu boýnundan asylar». 30 Isa muny: «Ol — arwah-jynly» diýenleri üçin aýtdy. Isany ejesi we inileri 31 Onso Onu ejesi bilen inileri geldi. Olar daarda durup, Isany çagyrmak üçin, Onu ýanyna adam iberdiler. 32 Mähelle Isany dayny alyp otyrdy. Oa: «Eje, inileri we uýalary daarda Seni soraýarlar» diýdiler. 33 Isa olara jogap berip: «Meni ejem, doganlarym kim?» diýdi. 34 Onso dayny alyp oturanlara seredip: «Ine, Meni ejem, doganlarym ulardyr! 35 Hudaýy islegini kim berjaý etse, ol Meni doganym, uýam hem ejemdir» diýdi. 4-nji bap Ekin tymsaly (Matta 13:1-23;Luka 8:4-15) 1 Isa kölü ýakasynda halka ýene öwretmäge balady. Dayna eýle uly mähelläni üýendigi zerarly köldäki bir gaýyga münüp oturdy. Tutu mähelle bolsa kölü ýakasynda, gury ýerde durdy. 2 Isa olara tymsallar arkaly köp zatlar öwretdi. Olara u tymsaly gürrü berdi: 3 «Gulak asy! Bir daýhan ekin ekmäge çykýar. 4 Ekip ýörkä, tohumlary birnäçesi ýolu üstüne düýär we gular gelip, ony çokýarlar. 5 Birnäçesi topragy az, daly ýere düýär. Topragy çu bolmanso, olar tiz gögerýär. 6 Ýöne gün gyzanda, köklerini ýokdugy zerarly, olar solup, guraýarlar. 7 Birnäçe tohum tikenleri arasyna düýär. Tikenler ösüp, olary basýar. eýlelikde, olar hasyl bermeýärler. 8 Birnäçesi-de gowy ýere düýär. Olar ösüp, köpelip, käbiri otuz, käbiri altmy, käbiri hem ýüz esse hasyl berýär». 9 Isa onso olara: «Eitmäge gulagy bar adam eitsin!» diýdi. |
| 32 Ol adam Oa: «Seniki dogry, eý, Mugallym! Sen hakykaty sözledi. Hudaý ýeke-täkdir, Ondan bagasy ýokdur. 33 Ony tutu ýüregi hem akyly bilen we ähli güýjü bilen söýmeklik, ýakynyy özüi söýü ýaly söýmeklik ýakma gurbanlyklary, beýleki gurbanlyklary hemmesinden has möhümdir» diýdi. 34 Isa onu paýhasly jogap berenini görüp: «Sen Hudaýy alygyndan uzakda dälsi» diýdi. ondan so Oa mundan artyk sorag bermäge hiç kim milt etmedi. Mesih kimi Ogly? (Matta 22:41-46;Luka 20:41-44) 35 Isa ybadathanada halka öwredip otyrka, olara eýle diýdi: «Töwrat mugallymlary Mesihe nädip Dawudy ogly diýýärler? 36 Dawudy özi Mukaddes Ruhdan ylham alyp, eýle diýipdir: ‘Dumanlaryy aýak astyna salýançam, Meni sagymda otur’“. 37 Dawudy özi Mesihe Reb diýýän bolsa, Ol nähili Dawudy ogly bolýar?» Uly mähelle Ony hezil edip dileýärdi. Isa ikiýüzli Töwrat mugallymlary ýazgarýar (Matta 23:1-36;Luka 20:45-47) 38 Isa halka eýle öwüt berdi: «Töwrat mugallymlardan ägä bolu! Olar uzyn don geýip gezmegi, bazarlarda özlerine salam berilmegini, 39 sinagogalarda ba kürsüleri, meýlislerde töri halaýandyrlar. 40 Olar dul aýallary öýlerini talap, göz üçin uzyn-uzyn dogalar okan bolýandyrlar. eýle adamlar i agyr jeza sezewar bolarlar». Dul aýaly sadakasy (Luka 21:1-4) 41 Isa sadaka gutusyny garysynda oturyp, oa pul atýan halky synlaýardy. Ençeme baý adamlar guta köp pul atdylar. 42 Bir garyp dul aýal gelip, guta iki aý atdy. 43 Isa ägirtlerini ýanyna çagyryp, olara: «Size dogrusyny aýdýaryn, bu garyp dul aýal guta hemmelerden kän pul atdy. 44 Beýlekiler özlerinden artanyny atdylar, ýöne bu hatyn garyplygyna garamazdan, elindäki ähli çörek puluny atdy» diýdi. 3 Sora Isa ybadathanany garysyndaky Zeýtun dagynda otyrka, Petrus, Ýakup, Ýohanna we Andrys dagy ýekelikde Ondan: 4 «Bize aýtsana, bu zatlar haçan bolar? Bu zatlary amala aýandygyny görkezýän nähili alamat bolar?» diýip soradylar. 5 Onso Isa olara eýle düündirmäge balady: «Ägä bolu, hiç kim sizi aldaýmasyn! 6 Köpler Meni adym bilen gelip: „Men — olduryn“ diýip, ençeme adamlary aldarlar. |
| Matta öz kitabynda Köne Äht ýazgylaryna ýygy-ýygydan salgylanýar. Ol kitabyny Isany nesil daragtyny beýan etmekden balaýar. eýle etmek bilen, ol Isany tötänlikden peýda bolman, eýsem Köne Ähtdäki wadalara görä doglandygyny nygtaýar. Matta Isany Mesihdigini, Onu pygamberler arkaly wada berlen Patyadygyny aýan edýär. Pygamberler Isa Mesihi Dawut pygamberi neslinden doglup, Hudaýy alygyny berkarar etjek Halasgärdigini mülerçe ýyl ozal aýdyp geçipdirler. Matta özüni aýat bolan wakalaryny beýan edip, Isa Mesihi dogrudan-da Hudaýy Ogludygyny tassyklaýar. Matta Hudaýy alygy barada örän köp ýazýar. Ol bu alygy gündogarda, ýa günbatarda, ýa haýsydyr baga bir ýerde däl-de, adamlary özlerini Isa tabyryp, Oa eýeren ýerlerinde berkarar bolýandygyny okyjylaryna mälim edýär. Isa Mesihe iman edip, Onu tabyryklaryny berjaý edýän islendik adam dogry durmuda ýaap, Hudaýy alygyny miras alýar. Matta öz kitabynda Isany Mugallym diýip atlandyrýar, sebäbi Isa Mukaddes Ýazgylary doly ygtyýarlylyk bilen teswirlärdi, Hudaýy alygyny aýat hökmünde beýan ederdi. Mazmuny Isa Mesihi nesil daragty we dogluy 1:1—2:23 Ýahýa pygamberi hyzmaty 3:1-12 Isany çümdürilmegi we synalmagy 3:13—4:11 Isany Jelile welaýatyndaky hyzmaty 4:12—18:35 Jelileden Iýerusalime çenli 19:1—20:34 I soky hepde we Iýerusalim äherine girmegi 21:1—27:66 Reb Isany ölümi we direlii 28:1-20 1-nji bap Isa Mesihi nesil daragty (Luka 3:23-38) 1 Ybraýymy we Dawudy neslinden bolan IsaMesihi nesil daragtyny ýazgysy, ine, eýledir: 2 Ybraýymdan Yshak, Yshakdan Ýakup, Ýakupdan Ýahuda we onu doganlary dünýä indi. 3 Ýahudadan Peres bilen Zerah doguldy, olary ejesi Tamardy. Peresden Hesron, Hesrondan Ram doguldy. 4 Ramdan Eminadap, Eminadapdan Nahon, Nahondan Salmon doguldy. 5 Salmondan Bowaz dünýä indi, onu ejesi Rahapdy. Bowazdan Obet dünýä indi, onu ejesi Rutdy. Obet Ýyaýy kakasydy. 6 Ýyaýdan Dawut patya doguldy. Dawutdan Süleýman dünýä indi, onu ejesi Uryýany dul aýaly Batebady. 7 Süleýmandan Rehabgam, Rehabgamdan Abyýa, Abyýadan Asa, 8 Asadan Ýehoapat, Ýehoapatdan Ýoram, Ýoramdan Uzyýa doguldy. 9 Uzyýadan Ýotam, Ýotamdan Ahaz, Ahazdan Hizkiýa, 10 Hizkiýadan Manaa, Manaadan Amon, Amondan Ýoyýa doguldy. 11 Ýoyýa Babyl sürgünini öüsyrasynda doglan Ýekonýany we onu doganlaryny atasydy. 12 Ýekonýa Babyl sürgüninden sora doglan eýaltyýeli atasydy. eýaltyýelden Zerubabyl, 13 Zerubabyldan Abyhut, Abyhutdan Eliýakym, Eliýakymdan Azor, 14 Azordan Sadok, Sadokdan Akym, Akymdan Elihut, 15 Elihutdan Elgazar, Elgazardan Mattan, Mattandan Ýakup doguldy. 16 Ýakup Merýemi adamsy Ýusuby atasydy, Merýemden bolsa Mesih diýip atlandyrylan Isa doguldy. |
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