| According to the Synoptics, the Pharisees accused the disciples of Christ of not fasting (whereas they and the disciples of John “fasted greatly”). To this, Christ answered, “Can the wedding guests fast as long as the Bridegroom is with them? As long as the Bridegroom is with them they cannot fast. But the days will come when the Bridegroom will be taken away from them, and they will fast in those days” (Mark 2:18; Luke 5: 33; Mt. 9:14). These texts stress the connection between fasting and the Messianic service of Christ, but it becomes impossible in the joy of His Presence. More generally, fasting is the expression of expectation, of the state of waiting and preparation. Thus, Christ contrasts Himself to John the Baptist: “For John the Baptist came neither eating bread nor drinking wine . . . The Son of Man has come. He eats and drinks. . .” John the Baptist in this context is the “type,” the symbol of the Old Testament in its relation to the New Testament. The Old Testament is the time of preparation and expectation and it comes to its end with the apparition of the Faster. But the Son of Man “eats and drinks” and His disciples also eat and drink and in the Gospel we constantly see the Lord breaking bread with the publicans and sinners in the homes of the Pharisees and also providing food to the multitude of men. For in Christ and with Christ is revealed and comes the Kingdom. And in biblical typology, the Kingdom is often represented as a banquet, as the breaking of fast. (cf. for example, Isa. 25:6). And it is this Scriptural teaching about fast, the Christological and messianic context of fasting that defined the place and the “function” of fasting in the Church from its very beginning. On the one hand, the Church is herself the beginning, the eschatological anticipation of the Kingdom. The Bridegroom is present and His presence is revealed in the breaking of bread, in the eucharistic banquet, which is the sacramental anticipation of the fullness of the Kingdom, of the Messianic banquet. |
| 3137 E.g., m. " Abot 1:1; 3:14; Sipre Deut. 48.1.5; echoed in the Amoraim (e.g., Ruth Rab. 2:2; for the principle, cf., e.g., m. Ber. 1:1; Sanh. 11:4; Ishmael " s tradition in b. Šabb. 12b and Akibás in b. c Erub. 7a); cf. CD 5.20–21 (cf. 5.9–11 for an example of intensification); 20.25. The use of the image in Let. Arts. 139,142, may be somewhat different, but the principle of not even approaching genuine transgression was not solely Jewish (Plutarch Compliancy 6, Mor. 531D). 3138 Pharisees were known for their unwritten ancestral traditions of interpretation (Josephus Ant. 13.297; 13.408); cf. the collection in m. " Abot 1–2, whose «primary purpose … is to demonstrate the continuity and hence the weight of tradition» (Strack, Introduction, 53). 3139 For the emphasis in the DSS, cf. Braun, «Beobachtungen»; LaSor, Scrolls, 116–20. For mystical Judaism, see Urbach, Sages, 1:177. 3140 Jewish people, unlike Romans, did not distinguish divinely inspired ritual prescriptions from merely humanly ordained civil laws (Cohen, Law, 28–29). Jewish tombs as distant from the Holy Land as Rome were decorated with Torah shrines (Goodenough, Symbols, 2:6,22; for an extensive treatment of these shrines, see 4:99–144; cf. 12:83–86). 3144 Davies, Paul, 72, thinking the tradition must be earlier than the sources; Davies, Sermon, 54, finds it in Lev. Rab. 13(which he dates to ca. 300). But in Lev. Rab. 13the sages object to a view precisely because it suggests a change, and a fourth-century commentator adds that the ruling is merely temporary. Davies» most thorough analysis of relevant texts in Torah, 70–74, details only late and/or irrelevant evidence (e.g., Tg. Isa. 12:3; Midr. Qoh. 2:1; 12:1; Tg. Song 5:10; Ya1. Isa. 26). (On Yal Isa. see Abrahams, Studies, 2n. 2.) If «eschatology formed the only regulative force by which the omnipotence of the torah … could possibly be limited» (Hengel, Judaism, 1:312), then little existed which could limit it! 3145 Schäfer, «Torah»; Urbach, Sages, 1:297–302, 309; Barth, «Law,» 154–56; Sandmel, Genius, 40–41. Harvey, «Torah,» 1244, allows for some changes in the messianic era in rabbinic texts (Gen. Rab. 98:9; Lev. Rab. 9:7) but stresses its eternality (e.g., Ecc1. Rab. 2:1; cf. Sir 24:9 ; Jub. 33:16). In context, the changes envisioned in t. Sanh. 4are the changes in script at the time of exile and of Ezra); Gen. Rab. 98may simply refer to the Messiah " s rabbinic-style interpretation of what was «implicit» in Torah, and an enforcement of more commandments on the Gentiles; Lev. Rab. 27(reportedly third/fourth century) may declare the abolition of other sacrifices only to heighten the significance of the thank-offering by contrast. |
| Some later Jewish texts expressed Isaiah " s vision in the language of respectful circumlocution, noting that Isaiah witnessed God " s «glory,» as here. 7954 Isaiah was one of the chief prophets after Moses, 7955 and in the context of the Fourth Gospel, Isaiah becomes a link between Moses and the apostles, who also witnessed Jesus» glory (1:14–18, alluding to Exod 33–34), as did Abraham (8:56). 7956 By contrast, those without spiritual eyes to see could not recognize the glory among them (3:3; 6:30; 9:39–41). The glory revealed to both Moses and Isaiah was rejected by many of their contemporaries; early Christians applied this pattern to many of Jesus» «own» (1:11) rejecting him (cf. Matt 23:31; Luke 11:50; Acts 7:39, 52; 28:25–27; 2Cor 3:13–15; 1 Thess 2:15), though some had seen his glory (1:14–18). 7957 Jewish tradition naturally expanded on Isaiah " s revelations, 7958 and the mystic stream of tradition undoubtedly interpreted Isaiah " s vision as including «a visionary ascent to heaven.» 7959 Some early Hellenistic Jewish texts adapted Hellenistic motifs concerning visionary ascents; thus, for example, a throne-vision may have in some sense deified Moses or at least made him God " s second in command over creation. 7960 Yet Jesus is greater than Moses; as the one who descended from heaven to begin with, he is the supreme revealer (3:11–13). In any case, most of John " s audience would know the biblical accounts to which John has alluded, whereas a smaller part of his audience might know these other traditions. (It is difficult to say how early, popular, or geographically widespread such traditions were, but safe to say that the biblical stories themselves would be most accessible to the broadest range of people.) As in other biblical theophanies, not the visionary but the one beheld is the object of worship. In Isaiah the glory belongs to God; here it belongs to Jesus (12in context). 7961 As Isa 52is contextually implied in the citation of 53:1, Isa 6 relates to Christ " s «glory.» 7962 |
| 2538 . But though some of the Gospel tradition (especially prominent in Matthew " s interpretation) 2539 identifies Jesus with Israel (this idea may be behind the Q version of the temptation narrative), 2540 the motif is hardly prominent enough to warrant the thoroughgoing application of this title to Jesus in any layer of tradition apart from Matthew " s infancy narratives. The identification of Jesus as a righteous man or the presentation of him as a «man of God» to a Hellenistic audience likewise accounts for only a small number of occasions on which the term was used. The biggest problem with Hellenistic and most Jewish parallels is that, in extant Gospel tradition, Jesus is not merely a son of God, but the Son of God, his beloved and unique Son. 2541 Granted that different levels of tradition and especially different Gospel writers give the term different nuances (this is certainly true of the Fourth Gospel), what was the sense Jesus and his first followers probably ascribed to the term? The most appropriate background of the term when applied to Jesus was the sense «Messiah.» This need not rule out figurative nuances of sonship like obedience, submission, 2542 intimacy, and delegated authority 2543 which would be part of the metaphor in a Jewish context. Many scholars have noted the biblical and Jewish association with an agent chosen for a mission, 2544 but the ultimate OT example of this was the Davidic dynasty. The Nathan oracle of 2Sam 7 (cf. 1 Chr 17:13; 22:10; 28:6) indicated that God would adopt David " s royal descendants (his «house,» 2Sam 7:11 ), starting with Solomon, as his own sons, perhaps borrowing from the special status of Israel (Exod 4:22) and from divine adoption of kings in other ancient Near Eastern cultures. 2545 The temple cultus came to celebrate this promise ( Ps 2:7; 89:26–29 ). 2546 The prophets reminded God " s people of the qualification of obedience, even suggesting that the tree would become a stump and the house a tent until a time of restoration came (Isa 11:1; Amos 9:11). But the prophets also recognized the promise to David (e.g., Isa 55:3; Jer 33:17–26 ; Ezek 34:23–24; 37:24–25 ; Zech 12:10), sometimes fulfilled in his lineage or his ultimate descendant, who would rule forever, in Isaiah " s words, as a «mighty God» (Isa 9:6–7), a title applied in the context to YHWH himself (10:21; cf. Jer 23:5–6 , but note Jer 33:16 ; Zech 12:8). 2547 |
| Isa köp hassalary sagaldýar (Mark 1:29-34;Luka 4:38-41) 14 Isa Petrusy öýüne geldi. Ol Petrusy gaýynenesini gyzzyrma tutup ýatanyny gördi. 15 Isa aýaly elinden tutan badyna, onu gyzzyrmasy aýryldy. Aýal ýerinden turup, Isa hyzmat etmäge balady. 16 ol gün agam Isany ýanyna arwah-jyn eýelän adamlary getirdiler. Ol hem bir söz bilen olardaky erbet ruhlary çykardy, eýle-de hassalary hemmesini sagaltdy. 17 unlukda, Iaýa pygamberi üsti bilen aýdylan u sözler berjaý boldy: «Ol bizi hassalygymyzy Öz üstüne aldy, bizi dertlerimizi çekdi». Isany yzyna eýermek (Luka 9:57-62) 18 Isa dayna üýen köpsanly mähelläni görüp, ägirtlerine kölü beýleki tarapyna geçmegi buýurdy. 19 onda Töwrat mugallymlary biri gelip: «Mugallym, Sen nirä gitse, men hem Seni yzya düjek» diýdi. 20 Isa oa: «Tilkileri süreni, gulary höwürtgesi bardyr, ýöne Ynsan Ogluny bayny goýara-da ýeri ýokdur» diýip jogap berdi. 21 Onu baga bir ägirdi: «Agam, rugsat et, öürti gidip, kakamy jaýlaýyn» diýdi. 22 Emma Isa oa: «Meni yzyma dü, goý, ölülerini ölüleri özleri jaýlabersinler» diýdi. Isa tupany ýatyrýar (Mark 4:35-41;Luka 8:22-25) 23 Isa gaýyga münende, ägirtleri hem Onu yzyna düdüler. 24 Kölde birdenkä güýçli gaý turdy we gaýyk tolkunlara büreldi. Emma Isa uklap ýatyrdy. 25 ägirtleri Ony oýaryp: «Agam, bizi halas et! Biz heläk bolup barýarys!» diýdiler. 26 Isa olara: «Nämä gorkýarsyyz, eý, imany azlar?!» diýdi. Sora Ol ýerinden turup, ýele we köle käýedi welin, ol ýere doly ümsümlik aralady. 27 Olar haýran galyp: «Bu nähili Adamka, hatda ýel bilen köl-de Oa gulak asýar?» diýidiler. Isa arwah-jynlary çykarýar (Mark 5:1-20;Luka 8:26-39) 28 Isa kölü beýleki kenaryndaky gadaralylary ýurduna geldi. Ol ýerde Oa arwah-jyn eýelän iki sany adam du geldi. Olar gonamçylykdan çykyp gelýärdiler. Olary juda wagydyklary üçin, ol ýerden hiç kim geçip bilmeýärdi. 29 Birdenkä olar: «Eý, Hudaýy Ogly! Seni bizi bilen näme ii bar? Bizi wagtyndan ö gynamaga geldimi?» diýip gygyryyp baladylar. 30 ol wagt olardan uzagrakda ullakan bir douz sürüsi otlap ýördi. 31 Arwah-jynlar Isa ýalbaryp: «Eger bizi kowup çykarmakçy bolsa, onda bizi douz sürüsine iber» diýdiler. 32 Isa olara: «Bary!» diýdi. eýdip, olar adamlardan çykyp, douzlary içine girdiler. onda tutu douz sürüsi uçutdan aak zyyp, kölde paýyrdayp gark boldy. 33 Çopanlar gaçyp, ähere gitdiler. Olar arwah-jyn eýelän adamlara näme bolandygy baradaky wakalary hemmesini halka gürrü berdiler. 34 Onso äheri tutu ilaty Isa bilen duumaga geldi. Ony görenlerinde, özlerini äherinden gitmegini sorap, Isa ýalbardylar. |
| 19 Isany ejesi bilen inileri Ony görmäge geldiler, emma üýen mähelleden ýaa Onu ýanyna girip bilmediler. 20 Oa: «Eje bilen doganlary Seni görmek üçin daarda garayp durlar» diýip habar berdiler. 21 Emma Isa: «Meni ejem, doganlarym — Hudaýy sözüni diläp, ony berjaý edýänlerdir» diýip jogap berdi. Isa tupany ýatyrýar (Matta 8:23-27;Mark 4:35-41) 22 Bir gün Isa ägirtleri bilen bir gaýyga münüp, olara: «Geli, kölü beýleki tarapyna geçeli» diýdi. eýdip, olar ýola düdüler. 23 Olar gaýykda ýüzüp barýarkalar, Isa uka gitdi. Kölde birden güýçli tupan turdy. Gaýyk suwdan dolup balady, olar howply ýagdaýa düdüler. 24 ägirtler baryp, Isany oýaryp: «Halypa! Halypa, biz heläk bolup barýarys!» diýdiler. Isa turup, ýele hem möwç alýan tolkunlara käýedi. Tupan ýatyp, doly imisalalyk aralady. 25 Isa ägirtlerine: «Sizi imanyyz hany?» diýip sorady. Olar bolsa gorkuyp hem ge galyp, biri-birlerinden: «Bu Adam kimkä? Ol ýele hem suwa buýruk berýär, olar-da Oa gulak asýar!» diýidiler. Isa arwah-jyn eýelän adamy sagaldýar (Matta 8:28-34;Mark 5:1-20) 26 Olar Jeliläni garysynda ýerleýän gerasalylary ýurduna geldiler. 27 Isa kenarda gaýykdan düende, Oa arwah-jyn eýelän bir adam gabat geldi. Ol adam köpden bäri hiç hili egin-eik geýmeýärdi, öýünde ýaaman, mazarlary arasynda ýaaýardy. 28 Ol Isany görende, gygyryp goýberdi. Onu öünde ýere ýüzin ýykylyp, batly ses bilen: «Eý, Isa, Beýik Hudaýy Ogly! Meni bilen näme ii bar? Ýalbarýan, meni gynama» diýdi. 29 Çünki Isa arwah-jyna ol adamdan çykmagy buýrupdy. Arwah-jyn ony ýygy-ýygydan tutýardy. Munu üçin ol adamy zynjyrlap, gandallap saklardylar, emma ol zynjyrlaryny gyryp talardy, arwah-jyn ony çöllere äkiderdi. 30 Isa ondan: «Ady näme?» diýip sorady. Ol hem: «Adym Goun » diýip jogap berdi, sebäbi oa san-sajaksyz arwah-jyn giripdi. 31 Arwah-jynlar özlerine dowzaha gitmegi buýurmasyn diýip, Isa ýalbardylar. 32 ol ýerdäki dagy eteginde ullakan bir douz sürüsi otlap ýördi. Arwah-jynlar douzlary içine girmäge rugsat etmegini sorap, Isa ýalbardylar. Ol hem rugsat etdi. 33 Olar ýaky adamdan çykyp, douzlara girdiler. ondan so süri uçutdan aak zyyp, kölde paýyrdayp gark boldy. 34 Bolan zady görenlerinde, çopanlar gaçyp, äherdir obalara muny habar berdiler. 35 Halk bolan wakany görmek üçin geldi. Olar Isany ýanyna gelenlerinde, içinden arwah-jyn çykan adamy geýnip, Isany aýagujunda oturandygyny, akylyny hem ýerindedigini görüp gorkdular. 36 Bu wakany görenler bolsa, olara arwah-jyn eýelän adamy nähili sagalandygy barada gürrü berdiler. 37 Onso ähli gerasalylar we ol sebiti ilaty Isadan öz ýanlaryndan gitmegini haýy etdiler, sebäbi olary uly gorky gaplap alypdy. Isa hem gaýyga münüp, yzyna gaýtdy. 38 Arwah-jyndan halas bolan adam Isa gitmezden ö Ondan Özi bilen gitmäge rugsat sorap ýalbardy. 39 Isa bolsa: «Bar, öýüe gaýt, Hudaýy saa nämeler edendigini gürrü ber» diýip, ony ugratdy. Ol hem gidip, Isany özüne edenlerini tutu ähere jar etdi. |
| Isa Petrusy inkär etjekdigini aýdýar 27 Isa ägirtlerine: «Sizi hemmäiz Menden el çekersiiz, sebäbi „Çopany uraryn, goýunlar dargap gider“ diýip ýazylgydyr. 28 Emma Men direlenimden so, sizden ö Jelilä bararyn» diýdi. 29 Petrus Oa: «Hemmeler Senden ýüz öwürse-de, men beýle etmerin» diýdi. 30 Isa oa: «Saa dogrusyny aýdýaryn: edil u gije horaz iki gezek gygyrýança, sen Meni üç gezek inkär edersi» diýdi. 31 Emma Petrus janygyp: «Men Seni bilen ölmeli bolsam-da, Seni asla inkär etmerin» diýdi. ägirtleri hemmesi-de eýle diýdiler. Getsemani bagynda (Matta 26:36-46;Luka 22:39-46) 32 Olar Getsemani diýen bir ýere geldiler. Isa ägirtlerine: «Men Hudaýa dileg edip gelýänçäm, siz u ýerde otury» diýdi. 33 Isa Petrusy, Ýakuby we Ýohannany ýanyna aldy. Isa ajy hasrat çekip, gaýgylanmaga balady. 34 Olara: «Meni janym öler ýaly tukat. Siz bu ýerde galy we oýa bolu» diýdi. 35 Isa biraz öe ýöränden so, ýere ýüzin düüp, u aýylganç pursady mümkin bolsa, Özünden sowa geçmegini dileg etdi. 36 Ol: «Abba , Atam, Sen hemme zady baarýarsy. Bu hasrat käsesini Menden sowa geçir, ýöne Meni islegim däl, Seni islegi amala asyn» diýdi. 37 Isa gaýdyp gelende, ägirtleri uklap ýatan ekenler. Isa Petrusa: «Uklap ýatyrsymy? Bir sagat-da oýa bolup bilmedimi? 38 Oýa bolu, synaga dümez ýaly dileg edi. Ruh gaýratlydyr, ýöne beden ejizdir» diýdi. 39 Isa ýene gidip, ol öki sözleri aýdyp dileg etdi. 40 Yzyna gaýdyp gelende, ägirtleri ýene uklap ýatan ekenler, sebäbi olary gözleri bürlüp durdy. Olar Oa näme diýjeklerini bilmediler. 41 Isa üçünji gezek gelip, olara: «Siz henizem uklap ýatyrsyyzmy? Dynjyyzy alýarsyyzmy? Boldy, pursat geldi, Ynsan Ogly günäkärleri eline berilýär. 42 Turu, gideli. Anha, Maa haýynlyk eden golaýlady» diýdi. Isa tutulýar (Matta 26:47-56;Luka 22:47-53;Ýohanna 18:3-12) 43 Isa heniz gepläp durka, Onkileri biri bolan Ýudas peýda boldy. Onu ýanynda ýolbaçy ruhanylar, Töwrat mugallymlary we ýaulular tarapyndan iberilen gylyçly, taýakly bir mähelle bardy. 44 Isa haýynlyk eden Ýudas olar bilen: «Men kimi öpsem, Isa oldur. Ony tutu-da, gorag astynda alyp gidi» diýip gepleipdi. 45 Ol gele-gelmäne Isany ýanyna bardy-da: «Mugallym!» diýip, Ony öpdi. 46 Onso adamlar Isany tutup, ele saldylar. 47 Isany ýanynda duranlary biri gylyjyny syryp, ba ruhanyny hyzmatkärini urup, onu gulagyny kesdi. 48 Isa olara: «Näme üçin bir gozgalaçyny garysyna çykan ýaly, Meni tutmak üçin gylyçly hem taýakly gelipsiiz? 49 Her gün ybadathanada arayzda bolup, adamlara öwredýärdim, onda Meni tutmandyyz. Ýöne, goý, Mukaddes Ýazgylar berjaý bolsun» diýdi. 50 onda ägirtleri hemmesi Isany talap gaçyp gitdiler. 51-52 Ýalaaç bedenini ýapynja bilen örten bir ýa ýigit Isany yzyna düüp barýardy. Esgerler ony hem tutdular, emma ol ýapynjasyny talap, ýalaaç halda olardan gaçyp gitdi. |
| 16 Isa Jelile kölüni kenaryndan geçip barýarka, köle tor talap duran Simun bilen onu dogany Andrysy gördi. Olar balykçydylar. 17 Isa olara: «Meni yzyma düü, Men sizi ynsan tutýan balykçylar edeýin» diýdi. 18 Olar hem ol wagty özünde torlaryny talap, Onu yzyna düdüler. 19 Biraz ýöränlerinden so, Isa Zebedeýi ogullary Ýakup bilen Ýohannany gördi. Olar gaýygy içinde torlaryny bejerip otyrdylar. 20 Isa olary gören badyna çagyrdy. Olar hem kakalary Zebedeý bilen günlükçileri gaýykda galdyryp, Isany yzyna düdüler. Isa arwah-jynlary kowýar, hassalary sagaldýar (Luka 4:31-42;Matta 8:14-17) 21 Olar Kapernauma geldiler. Sabat güni Isa sinagoga baryp, öwretmäge balady. 22 Onu taglymatyna haýran galdylar, sebäbi Isa adamlara Töwrat mugallymlary ýaly däl-de, erk-ygtyýarly biri ýaly öwredýärdi. 23 ol wagt olary sinagogasynda arwah-jyn eýelän bir adam bardy. Ol: 24 «Eý, nasyraly Isa! Bizi bilen näme ii bar? Bizi ýok etmäge geldimi? Men Seni kimdigii bilýärin, Sen Hudaýy Mukaddesisi» diýip gygyrdy. 25 Isa arwah-jyna käýäp: «Sem bol! Bu adamdan çyk!» diýip buýruk berdi. 26 Arwah-jyn hem ol adamy sandyratdy-da, bagyryp ondan çykdy. 27 Hemmeler haýran galyp, biri-birlerine: «Bu näme boldugy? Bu bir täze taglymat! Ol arwah-jynlara erk-ygtyýar bilen buýruk berýär, olar-da Oa tabyn bolýarlar!» diýidiler. 28 eýlelikde, Isa hakyndaky habar obada Jeliläni ähli etrabyna ýaýrady. 29 Olar sinagogadan çykyp, Simun we Andrysy öýüne gitdiler, Ýakup bilen Ýohanna hem olar bilendi. 30 Simuny gaýynenesini gyzzyrma tutup ýatandygyny Isa habar berdiler. 31 onda Isa hassany ýanyna bardy-da, ony elinden tutup galdyrdy. Aýaly gyzzyrmasy obada aýryldy we ol myhmanlara hyzmat etmäge balady. 32 Gün batyp, agam düende, ähli hassalary, arwah-jyn eýelän adamlary Onu ýanyna getirdiler. 33 äheri ähli halky gapyny agzyna ýygnanyypdy. 34 Isa dürli kesele uçran ençeme hassany sagaltdy, ençeme arwah-jyny kowup çykardy. Ol arwah-jynlara geplemäge ygtyýar bermedi, sebäbi olar Onu kimdigini bilýärdiler. 35 Ir säher bilen heniz da atmanka, Isa turup, daary çykdy. Bir çola ýere baryp, Hudaýa doga etdi. 36 Simun bilen ýanyndakylar Ony gözlemäge gitdiler. 37 Ony tapanlarynda: «Hemmeler Seni gözläp ýör» diýdiler. 38 Isa olara: «Ýörü, baga ýere, golaýdaky obalara gideli, Men ol ýerlerde-de wagyz etjek, hut onu üçin hem geldim» diýdi. |
| Isa kör adamy sagaldýar 22 Onso Isa bilen ägirtleri Betsaýda geldiler. Ol ýerde Isany ýanyna bir kör adamy getirdiler we oa elini degirmegini sorap, Oa ýalbardylar. 23 Isa kör adamy elinden tutup, ony obany dayna çykardy. Isa onu gözlerine tüýkürip, ellerini onu bayna goýup: «Bir zat görýärsimi?» diýip sorady. 24 Kör bayny galdyryp: «Adamlary görýärin, olar ýöräp barýan agaçlar ýaly bolup görünýär» diýdi. 25 Isa ýene-de ellerini onu gözlerine goýdy. Kör çierilip seretdi, ypa tapyp, bar zady aýdy gördi. 26 Isa: «Oba girme » diýip, ony öýüne iberdi. Petrus Isany Mesihdigini ykrar edýär (Matta 16:13-20;Luka 9:18-21) 27 Isa ägirtleri bilen Kaýsariýa-Filip äherini golaýyndaky obalara gitdi. Ýolda Isa ägirtlerinden: «Adamlar Maa kim diýýärler?» diýip sorady. 28 ägirtleri: «Käbirleri Ýahýa çümdüriji, käbirleri Ylýas, baga birleri-de — pygamberlerden biri diýýärler» diýip jogap berdiler. 29 Isa olardan: «Siz Maa kim diýýärsiiz?» diýip sorady. Petrus: «Sen Mesihsi» diýip jogap berdi. 30 onda Isa olara Özi hakynda hiç kime hiç zat aýtmazlygy tabyrdy. Isa ölüp direljegini öünden aýdýar (Matta 16:21-28;Luka 9:22-27) 31 Onso Isa ägirtlerine Ynsan Ogluny köp görgüler görmelidigi, ýaulular, ýolbaçy ruhanylar, Töwrat mugallymlar tarapyndan ret edilmelidigi, öldürilmelidigi we üç günden so direlmelidigi hakynda öwretmäge balady. 32 Ol bu sözleri açyk aýtdy. Petrus bolsa Ony bir çete çekip, Onu aýdanlaryna gary çykmaga balady. 33 Emma Isa öwrülip, ägirtlerine seretdi we Petrusa: «Çekil öümden, eýtan! Sen Hudaýy ilerini däl-de, ynsan ileri hakda oýlanýarsy» diýip käýedi. 34 Isa ägirtleri bilen birlikde mähelläni-de ýanyna çagyryp, olara eýle diýdi: «Kim Meni yzyma eýermek isleýän bolsa, özüni inkär etsin-de, haçyny alyp yzyma düsün. 35 Kim janyny halas etmek islese, ony ýitirer, ýöne kim janyny Meni we Ho Habary ugrunda ýitirse, ony halas eder. 36 Ynsan tutu dünýäni gazanybam, janyndan mahrum bolsa, oa näme peýdasy bar? 37 Ynsan öz janyna derek näme berip biler? 38 Bu biwepa, günäkär nesli arasynda kim Menden we Meni sözlerimden utansa, Ynsan Ogly-da Atasyny öhratynda mukaddes perideleri bilen gelen mahaly ondan utanar». |
| Hudaýy halkyny Isa Mesihdäki bitewüligini görkezmek üçin, hatda dürli suratlandyrmalar ulanylýar. Onda ýygnak — beden, Isa Mesih bolsa onu bay hökmünde ýa-da ýygnak — bina, Isa Mesihbolsa onu burç day hökmünde, ýa-da ýygnak — aýal, Isa Mesih bolsa onu äri hökmünde suratlandyrylýar. Awtor Hudaýy Isa Mesih arkaly berýän merhemetini beýan edip, Onu bagylamasyna, merhemetine we päkligine mynasyp durmuda ýaamagy ündeýär. Mazmuny Salamlar we doga-dilegler 1:1-2 Isa Mesih we ýygnak 1:3—3:21 Isa Mesihdäki täze ýaaýy 4:1—6:20 Jemleme 6:21-24 1-nji bap 1 Hudaýy yradasy bilen IsaMesihi resuly bolan men Pawlusdan Efesdäki Hudaýy halkyna, ýagny Isa Mesihe iman edýänlere dogaýy salam! 2 Atamyz Hudaýy we Rebbimiz Isa Mesihi merhemeti, parahatlygy, goý, size ýar bolsun! Mesihden alýan ruhy ýalkanylarymyz 3 Rebbimiz Isa Mesihi Atasy Hudaýa öwgüler bolsun! Ol Mesih arkaly bizi gökdäki ruhy ýalkanylary ählisi bilen ýalkady. 4 Öz huzurynda mukaddes we müýnsüz bolmagymyz üçin, biri-birimizi söýüp, Isa Mesihe degili bolmagymyz üçin, Hudaý bizi dünýä ýaradylmazdan ö saýlap-seçdi. 5 Ol Isa Mesih arkaly bizi ogullyga almak barada owaldan karara gelipdi. Bu Onu göwnüne ýarap, yradasy bilen boldy. 6 Söwer Ogly arkaly bize boldan-bol eçilen öhratly merhemeti üçin Hudaýa öwgüler bolsun! 7 Hudaý çuur baý merhemeti bilen Ogluny döken gany arkaly günälerimizi bagylap, bizi azat etdi. 8 eýle hem, bu merhemeti arkaly Ol bizi tutu akyldarlygy we düünjesi bilen gurap aldy. 9 Hudaý ilkibadan Mesihde amala ayran ýagy niýetleri arkaly Öz islegini syryny bize aýan etdi 10 Bu niýeti amala ayrylmaly wagty gelende, Hudaý ýerdäki we gökdäki ähli zatlary bir Baa, ýagny Isa Mesihe birikdirer. 11-12 Hemme zady Öz islegine laýyklykda ýerine ýetirýän Hudaý Öz niýetine görä bizi öden belläp, Mesih arkaly saýlap-seçdi. Ol muny bizi, ýagny Isa Mesihe ilkinji bolup iman edenleri Hudaýy an-öhratyny ara götermegimiz üçin amal etdi. 13 Indi siz hem hakykat sözüni, ýagny halas bolmak baradaky Ho Habary eidip, Mesihe iman etdiiz. oa görä-de Hudaýy wada beren Mukaddes Ruhy bilen möhürlendiiz. 14 Hudaýa degili adamlar doly azat bolýança, Mukaddes Ruh bizi mirasymyzy kepilnamasydyr. Bulary bary Hudaýa an-öhrat getirýär. |
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