VIPINDI SABA VYA MAONGOZI YA MUNGU

SOMO: VIPINDI SABA VYA MAONGOZI YA MUNGU
Leo tunajifunza somo muhimu sana kwa kila mtu anayependa kuyafahamu mapenzi ya Mungu na kuyafanya. Tutaligawa somo letu katika vipengele vitano:-
( 1 ). MUNGU KAMA MFANYA SHERIA
( 2 )  UMUHIMU WA KUTAMBUA MAJIRA AU KUJUA NYAKATI
( 3 )  VIPINDI SABA VYA MAONGOZI YA MUNGU
( 4 )  TOFAUTI YA MAONGOZI KATIKA VIPINDI HIVI SABA
( 5 )  YATUPASAYO KUFANYA KATIKA MAJIRA TULIYONAYO
( 1 ).  MUNGU KAMA MFANYA SHERIA.
      Mungu wetu ndiye mfanya sheria wetu na mwamuzi wetu (ISAYA 33:22). Kwasababu yeye ndiye mfanya sheria, ana haki  kuweka sheria fulani au kuiondoa na kuweka nyingine. Hatupaswi kushindana naye wala kumuuliza  kwa nini anaiondoa sheria hii na kuiweka nyingine. Uamzi wake ni wa mwisho. Yeye ndiye mwamzi wetu. Ole wake ashindanaye naye ( ISAYA 45;9 ; WARUMI  9:19-20). Kazi yetu wanadamu , ni kuitekeleza sheria ile anayotupa.
( 2 ).  UMUHIMU WA KUTAMBUA MAJIRA AU KUJUA NYAKATI
     Sheria anazotupa Mungu wetu hubadilika kulingana na wakati kama apendavyo yeye. Kazi yetu wanadamu kama watekelezaji wa sheria ni kujua nyakati tulizonazo na mambo yapi tunayopaswa kuyatenda katika nyakati tulizonazo ( 1NYAKATI 12:32 ). Serikali ya Tanzania siku za nyuma iliweka sheria kwamba ni mabasi ya UDA tu yanayotakiwa kutoa huduma  za usafiri Dar es salaam. Kwa wakati ule, ilikuwa ni kosa kwa gari lolote kufanya huduma hizo. Sheria hii baadaye ilibadilishwa na kile kilichokuwa si halali kwa wakati ule, sasa ni halali. Hatupaswi kushikiria tu sheria ile ya mwanzo wakati tayari imebadilishwa. Ni kazi ya raia wa Tanzania kujua wakati au majira na kujua ni sheria ipi inayohusiana na wakati wa sasa. Sura za noti zetu pia hubadiilishwa kulingana na wakati. Noti ya sh: 100/= ya mwaka 1966, ilikuwa ina thamani wakati ule lakini sasa mtu aliyenayo, ni kama ameshikilia karatasi tu! Vivyo hivyo wanadamu, tunapaswa kuyatambua majira ya Mungu na sheria zinazotenda kazi katika kila majira. Hatupaswo kuzidiwa maarifa na koikoi, mbayuwayu au korongo ambao ni ndege tu wa angani (YEREMIA 8:7; LUKA 12:54-56).
( 3 ).  VIPINDI SABA VYA MAONGOZI YA MUNGU.
Mungu wetu, mfanya sheria weti ameweka vipindi saba katika maongozi yake, na kila kipindi kina sheria zake zinazotenda kazi. Vipindi  hivi saba, ni hivi vifuatavyo:-
 1.Siku zile zilizokuwa  kabla ya Gharika ( MATHAYO 24:38 )
Kuanzia Uumbaji wa mbingu na Nchi na vyote viijazavyo pamoja na Adamu na Hawa mpaka wakati wa Gharika  kuu wakati wa Nuhu.  
  2. Siku za Wazee wetu au siku za Mababa ( MATENDO 7:8-9; YOHANA 7:22; WAEBRANIA 7:4 ).
 Kuanzia baada ya Gharika  mpaka siku ile wana wa Israeli walipotoka Misri.
  3. Siku za Torati na Manabii au Sheria ya Musa ( MATHAYO 22:40; WAEBRANIA 10:28;  MATENDO 28:23 )..
Kuanzia siku ile wana wa Israeli walipotoka Misri mpaka siku ile Yesu  Kristo  alipokuja  duniani mara ya kwanza  kwa kuzaliwa na Mariamu.
   4. Majira ya Mataifa  au Majira ya Neema au Majira ya Kanisa ( LUKA 21:24; MATENDO 14:26-27; WARUMI 6:14 ).
 Kuanzia siku ile Yesu  alipozaliwa duniani  mpaka siku atakapokuja kulinyakua Kanisa .
   5. Wakati wa Dhiki Kubwa ( MWANZO 24:21 ).
Kuanzia siku ile ya kunyakuliwa kwa Kanisa  mpaka kuja kwa Yesu Kristo mara ya pili duniani.
   6. Utawala wa Yesu Miaka 1,000 Duniani ( UFUNUO 20:4-7 )
Kuanzia  wakati wa kuja kwa Yesu mara ya pili Dunuani mpaka wakati wa Vita vya Gogu na Magogu.
   7. Maskani ya Mungu na Watu wake-Mbingu Mpya na nchi Mpya (UFUNUO 21:1-3).
Kuanzia baada ya Hukumu ya Kiti cha Enzi Kikubwa Cheupe cha Hukumu         ( UFUNUO 20:11 ), itakayofanyika mara baada ya vita ya Gogu na Magogu mpaka milele.
( 4 ).  TOFAUTI YA MAONGOZI KATIKA VIPINDI HIVI SABA.
Sheria ya Mungu juu ya jambo fulani  hubadilika toka majira hadi majira mengine. Kwa mfano angalia juu ya sheria kuhusu:-
( a ). Vyakula
  1.  Siku kabla ya Gharika-Adamu na Hawa-usile matunda ya mti wa kati ya bustani       ( MWANZO 2:16-17 ).
  2. Siku za Wazee wetu-Kuleni vyote ( MWANZO 9:1-4 ).
  3. Siku za Torati na Manabii-Msile vyakula fulani fulani ( WALAWI 11 yote ).
  4. Majira ya Mataifa-Kuleni vyote ( LUKA 10:8; 1 WAKORINTHO 10:25-27 ).
Hata hivyo kula damu kumekatazwa mfululizo ( MWANZO 9:4; WALAWI 17:10; MATENDO 15:28-29 ).
( b ).  Kuchinja sadaka mbele za Mungu kwa ajili ya Toba n.k.

1. 1.      Siku kabla ya Gharika- MWANZO 4:4
2. 2.      Siku za Wazee wetu    - MWANZO 8:20-21; 48:1; 31:53-54
3. 3.      Siku za Torati na Manabii-WALAWI 5:6-13
4. 4.      Majira ya Mataifa        -YOHANA 1:36; WAEBRANIA  10:1-12

( c ).  Kushika Sabato- Sheria ya kushika sabato, haikuwako kwa wanadamu katika Siku kabla ya Gharika wala Siku za wazee wetu. Ililetwa wakati wa Siku za Torati na Manabii kwa sababu maalumu ( KUMBUKUMBU LA TORATI 5:12-15 ). Baada ya hapo, Mfanya sheria alisema ataikomesha ( HOSEA 2:11). Yesu kama Mfanya sheria aliivunja sababu na hakuitaja katika sheria au amri za Mungu ( MARKO 2:27-28; YOHANA 5:16-18; 9:16; MATHAYO 19:16-19 ).
( d ). Kuoa na kutoa talaka

1. 1.      Siku kabla ya Gharika-Mume mmoja mke mmoja, walioasi kama Lameki wote waliangamizwa na Gharika ( MWANZO 2:24; 4:19; 7:13 ).
2. 2.      Siku za Wazee wetu-Mume mmoja mke mmoja. Wengine waliooa wake wengi zaidi ya mmoja Mungu alichukuliana nao ( MWANZO 25;1; 26:34 ).
3. 3.      Siku za Torati na Manabii-Talaka zinaruhusiwa na Musa kwa ugumu wa mioyo ya watu. Mungu anachukuliana nao,( KUMBUKUMBU LA TORATI 24:1-2; MATHAYO 19:7-8 ).
4. 4.      Majira ya Mataifa-Mume mmoja mke mmoja, Hakuna Talaka ( LUKA 16:18; 1 WAKORINTHO 7:10-11,39; WARUMI 7:2-3 ).Mungu hachukuliani na yeyote tena ( LUKA 9:41).
5. 5.      Wakati wa Dhiki Kubwa-Hamu ya kuoa au kufanya uasherati itamalizwa na Dhiki Kubwa ( ISAYA 4:1 ).
6. 6.      Utawala wa Yesu Kristo Miaka 1,000 Duniani-Watawaliwa wanaoa na kuolewa, watawala hawaoi wala kuolewa  ( ISAYA 65:23 ).
7. 7.      Mbingu Mpya na Nchi Mpya-Hakuna kuoa wala kuolewa ( MATHAYO 22:30 ).

( e ). Kutawadha kabla ya kuingia ndani ya hema ya kukutania.

1. 1.      Siku za Torati na Manabii- (KUTOKA 30:17-20; 40:30-32 ).
2. 2.      Majira ya Mataifa-             ( WAEBRANIA 9:10 )

( 5 ).  YATUPASAYO KUFANYA KATIKA MAJIRA  TULIYO NAYO LEO.
Majira tuliyo nay oleo, ni Majira ya Mataifa au Majira ya Neema. Tukitaka kufahamu la kufanya leo, tunaangalia Yesu amesema nini au Agani Jipya linasema nini kuhusu jambo hilo. Pale ambapo kuna kubatilika kwa amri iliyotangulia, basi tunashika iliyo mpya kwa mfano katika MATHAYO 5:33-37 na YAKOBO 5:12 tunajifunza kwamba sheria ya zamani iliwaambia watu kutimiza viapo vyao, lakini leo, haturuhusiwi kuapa kabisa. Pale ambapo sheria haikubadilika, inabaki ilivyo ( KUTOKA 20:12; WAEFESO 6:2 ). Ndiyo maana inatubidi kulinganisha maandiko ya Agani la Kale na maandiko ya Agano Jipya ili kufahamu yatupasayo kufanya katika majira haya tuliyo nayo.
              JE UNAPENDA KUINGIA MBINGUNI ?
Ni sifa ipi ya kutuwezesha kuingia mbinguni?  Ni utakatifu (WAEBRANIA 12:14).  Ndani yake hakitaingia kamwe chochote kilicho kinyonge (UFUNUO WA YOHANA 21:27).  Kinyonge ni kipi?  Ni yule anayetenda dhambi.  Huyu ni mtu asiyefaa, ni mnyonge!  Je, wewe ni mtakatifu?  Jibu ni la!  Maisha yako yamejaa dhambi, pamoja na kusema una dini; hivyo wewe pia ni mnyonge, hufai kuingia mbinguni. Ukitubu leo dhambi zako zote kwa kumaanisha kuziacha, na kuifuata njia ya Yesu Kristo, ndipo utakapopata rehema ya kuingia mbinguni (MITHALI 28:13;  YOHANA 14:6).  Je, uko tayari kutubu sasa ili upate rehema hii?  Najua uko tayari.  Basi fuatisha sala hii ya toba kwa dhati kutoka moyoni;  “Mungu Baba asante kwa ujumbe huu.  Hakika mimi ni mnyonge, mwenye dhambi.  Sistahili kuingia mbinguni. Natubu dhambi zangu zote kwa kumaanisha kuziacha.  Kuanzia leo nataka niifuate njia ya Yesu Kristo.  Bwana Yesu niwezeshe.  Asante kwa kunisikia katika Jina la Yesu.  Amen”.  Mpendwa msomaji umekubaliwa kuingia mbinguni.  Ili uzidi kudumu katika utakatifu mpaka siku ya kuiaga dunia hii, hakikisha unahudhuria mafundisho katika Kanisa linalohubiri wokovu.  MUNGU AKUBARIKI !!!
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Dhiki kubwa

Somo:  Dhiki kubwa
Tunajifunza somo hili kwa kuligawa katika vipengele saba.
( i ).   Dhiki tofauti na zote
( ii ).   Muda wa dhiki kubwa
( iii ).  Majina yanayotumika kuzungumzia dhiki kubwa
( iv )  Watakaohusika kuileta dhiki kubwa
( v ).   Makusudi ya dhiki kubwa
( vi )   Hali itakavyokuwa wakati wa dhiki kubwa
( vii ). Jinsi ya kuikwepa dhiki kubwa
( I ). DHIKI TOFAUTI NA ZOTE
Wanadamu hapa duniani, wanapitishwa katika dhiki za namna namna. Wanapitishwa katika mateso ya namna namna. Wengine wanapitishwa katika hali nzito ya njaa nchi nzima hali inakuwa mbaya. Nchi ambazo zimewahi kushuhudia njaa kali kama Ethiopia na Somaria, watu watakondeana na kubaki mbavu kabisa. Njaa itakuwa kali kiasi kwamba hata ukipita mjusi watatamani kuurukia waweze kuula lakini hata nguvu za kuurukia mjusi zinaweza kukosekena . Watu wengine watafukiwa na vifusi sehemu zile za India kutokana na matetemeko. Wengine wataweza kupelekwa mbali kwa kurushwa na vimbunga. Dhiki ulizozipata kwa kuanguka katika maporomoko, kwa kupanda milima mirefu kwa shida, hizo siyo dhiki ukilinganisha na dhiki kubwa itakayouijilia ulimwengiu. Dhiki wanazozipata wanadamu kwa kutupwa magerezani na kuteswa na kuumizwa sana, wengine wakiwekwa katika viti ambavyo watateswa sana na polisi ili waweze kueleza yale waliyoyafanya. Watakazwa sehemu zao za siri, watachomwachomwa kwa vitu vyenye ncha kali, watapigwa mijeredi kwa kuwekewa pilipili kwanza sehemu za siri. Hizo siyo dhiki kabisa ukilinganisha na ukilinganisha na dhiki itakayokuja baada ya kanisa kunyakuliwa.  Watu waliookolewa nao wanaweza kupita katika dhiki za namna namna hapa duniani kama vile kutengwa na wazazi, kupigwa na wazazi, kupigwa na mume  au mke kwasababu ya wokovu. Wengine watafungwa, watapigwa mawe hata kuuliwa, hizo ni dhiki kidogo tu. Yesu Kristo alisema “duniani mnayo dhiki lakini jipeni moyo, mimin nimeushinda ulimwengu”.Sikuja kuleta amani bali upanga watakuwepo watu watakaofarakana pamoja nanyi, amani itavurugika”. Dhiki unazozipata kwa  sababu umeokolewa hizo ni dhiki kidogo  sana. Dhiki hizo zinaitwa dhiki nyepesi katika biblia.  ( 2 WAKORINTHO 4:17 ). Watu wote waliookoka walipita katika dhiki za namna namna kwasababu ya wokovu ili waukane wokovu wao. Wamkane Yesu Kristo aliyewaokoa. Wengine walikatwa vichwa  na wengine kusulibiwa kwa namna nyingi. Hayo mateso na mengine mengi waliyoyapata ni dhiki nyepesi ukilinganisha na dhiki kubwa itakayouijilia ulimwengu. Dhiki itakayouijilia ulimwengu inaitwa dhiki kubwa kwasababu ya mateso makubwa yatakayokuwepo ( MATHAYO 24:21 ). Wahubiri wengine wanaiita dhiki kuu lakini kitu kinachotajwa hapo ni dhiki kubwa lakini ni kitu kilekile. (DANIELI 12:1). Utaweza kuona watu watakaookolewa katika dhiki hii kubwa kuwa ni  Waisraeli tu kutokana na agano ambalo Mungu Alilifanya na baba zao (Ibrahimu, Isaka na Yakobo).
( II ). MUDA WA DHIKI KUBWA
Dhiki kubwa inatajwa kwamba itakuwa kwa muda wa juma moja la Danieli. Itakuwa kwa muda wa juma moja la Danieli, juma la savbini. ( DANIELI 9:24-27 ) “Neno juma moja ( DANIELI 9:27)”. Juma Moja linalozungumziwa hapa ndiyo kipindi cha dhiki kubwa. Katika unabii juma moja linazungumziwa kumaanisha miaka saba. (MWANZO 29:27) “Timiza siku zako saba, inamaanisha timiza miaka yako saba”. Juma moja la Danieli linalozungumziwa ni miaka saba ya dhiki kubwa.
Miaka saba ya dhiki kubwa itakuwa imegawanywa katika sehemu  kuu mbili na kila sehemu itakuwa na kipindi cha miaka mitatu na nusu au muda wa miezi arobaini na mbili (miezi 42)  au siku zipatazo 1260. Kutakuwa na mambo yatakayotokea katika miaka mitatu na nusu ya mwanzo na mambo yatakayotokea katika kipindi cha miaka mitatu na nusu iliyosalia (UFUNUO 11:2-3), Miezi arobaini na mbili (miezi 42) na siku elfu moja na mia mbili na sitini nazo zimetajwa zikimaanisha miaka mitatu na nusu. (UFUNUO 13:5). Katika andiko hili inatajwa tena miezi arobaini na mbili (miezi 42) ambayo ni sawa na miaka mitatu na nusu ya kwanza katika kipindi cha miaka saba ya dhiki kubwa. Baada ya kufahamu vipindi hivi viwili vya dhiki kuwa ni muhimu kufahamu jinsi itakavyokuwa katika vipindi hizi viwili tofauti.
Katika kipindi cha kwanza cha miaka mitatu na nusu (miezi arobaini na mbili) ya mwanzo, mpinga kristo atafanya agano pamoja na wana wa Israeli. Atafanya agano na Taifa la Israeli na watadanganyika kwa kiasi kikubwa. Katika kipindi hicho cha miaka titatu na nusu ya mwanzo, kutakuwa na nafuu kwa wana wa Israeli kutokana na agano hilo la uongo ambalo hatimaye litavunjwa na mpinga kristo mwishoni mwa kipindi hiki.. Katika kipindi cha pili cha dhiki kubwa cha miakamitatu na nusu, dhiki itaongezeka hususani kwa wana wa Israeli. Wakati huo agano la mpinga kristo na wana wa Israeli litakuwa limeshavunjika. Kwa nini dhiki itaongezwa kwa wana wa Israeli na kwa makusudi gain? Tutaona sababu hapo mbele kidogo.
( III ). MAJINA YANAYOTUMIKA KUIZUNGUMZIA DHIKI KUBWA.
Yapo majina  mbalimbali yanayotumika kuizungumzia dhiki kubwa na tunapokutana nayo tunaweza kuyachanganya na kufikiri yanazungumzia kitu mambo mengine kumbe yanazungumzia mambo haya. Majina hayo ni :-
( A ). Ghadhabu itakayokuja.
( 1 WAKORINTHO 1:10 )
Tunaweza tukaokolewa na ghadhabu itakayokuja yaani dhiki kubwa. Kanisa, watu waliookolewa hatutakuwepo wakati huo wa ghadhabu ya Mungu kwa wenye dhambi walioukataa wokovu wa Yesu.
( B ). Saa ya hukumu.
           ( UFUNUO 14:7 ).
Wakati wa dhiki kubwa  utakuwa ni wakati wa hukumu  kama tutakavyoweza kuona hapo mbele kidogo
( C ). Adhabu na ghadhabu.
 ( ISAYA 24:21; ISAYA  26: 21)
Hapa inazungumziwa dhiki kubwa na siyo kitu kingine
( D ). Saa ya kujaribiwa.
           ( UFUNUO 3:10 )
Saa ya kujaribiwa itakayoujilia ulimwengu wote ni kipindi cha dhiki kubwa.
( E ). Tabu yake Yakobo.
( YEREMIA 30:7 ).
Andiko hili linazungumzia tabu watakayo wapata hususani wana wa Israeli. Israeli mwanzo iliitwa Yakobo. Tabu yake Yakobo au Tabu yake Israeli. Tutaweza kuona jinsi wana wa Israeli watakavyookolewa kipekee katika dhiki kubwa.
( F ). Uangamivu.
 ( YOELI 1:15 ).
Utakuwa ni wakati wa kuangamizwa kwa wanadamu.
( G ). Siku ya giza na weusi , siku ya mawingu na giza kuu.
           ( YOELI 2;1-12).
Watu watakaokuwepo duniani kwenye dhiki kubwa watageuka nyuso zao, nyuso zitakuwa nyeupe sana kwa hofu. Jasho jembamba  lililojaa chumvichumvi litakuwa limewafunika na watakuwa kama wamepakazwa chumvi kutokana na hofu na matetemo watakay0kuwa wameyapata.
( IV ). WATU WATAKAOHUSIKA KUILETA DHIKI HIYO KUBWA
Dhiki hii itakuwa kubwa sana kutokana na watatu watakaohusika kwa wanadamu Itakuwa ni ole kwa yule atakayekuwa ameachwa na kukabiliwa na hatari itakayokuwa inaujilia ulimwengu. Watatu hao ni akina nani? Watatu hao ni Mungu, Shetani na Mpinga Kristol.
( i ). Mungu.
Mungu atahusika kikamilifu kuileta ghadhabu na mapigo kwa watu.
(  ISAYA 26:21 )
“Mungu  atakuwa anawaadhibu wanadamu walioukataa wokovu”
            (UFUNUO14;7 ) Ni hukumu ya Mungu.
            (UFUNUO15:7 )  Ghadhabu ya Mungu.
Jaribu kuwaza hapa ni Mungu anashusha ghadhabu yake.
( ii )  Shetani.
Ghadhabu kubwa ya Shetani itashushwa kwa wanadamu. Sasa hivi tunaona jinsi Shetani anavyosababisha magonjwa  ya kila namna , akisababisha ajari, akiwafanya watu  wawe vilema, washindwe kutembea , akiwafanya watu wapooze, kuleta majipu juu ya watu kama kwa Ayubu. Hayo anayafanya sasa lakini ghadhabu yake bado haijaja. Shetani atawashukia watu watakaobaki duniani kwa ghadhabu nyingi akijua  kwamba wakati wake  uliobaki kabla ya kutupwa katika ziwa la moto milele na milele utakuwa unaendelea kuwa finyu au mchache. Kwa hiyo, Shetani atashuka akiwa na ghadhabu nyingi kwa wanadamu wenye dhambi ambao waliukataa wokovu na kuachwa wakati wa unyakuo wa kanisa ( UFUNUO 12:12 ).  Si hao tu wawili, yupo wa tatu.
( iii ).  Mpinga Kristo
      Leo tunawapinga Kristo wengi duniani, watu wanaosema Yesu siyo Mwokozi ni wapinga Kristo, wanaosema hakuna kuokoka duniani ni wapinga Kristo, wanaosema Yesu siyo mwana wa Mungu, wanaosema hakuja katika mwili, ( Mungu ) ni wapinga Kristo. Watu wote waoyapinga maandiko matakatifu ya Mungu katika biblia takatifu woye ni wapinga Kristo hata kama wanajiita kuwa ni wakristo. Wapinga Kristo wa namna hii wapo wengi sana duniani bado wanaendelea kufanya kazi zao lakini yupo mmoja Mpinga Kristo anayekuja ( 1 YOHANA 2:18 ). Angalia neno “Mpinga Kristo yuaja” huyo anayetajwa ni mmoja ajaye.
Pia kuna wapinga kristo wengi ambaowamekwisha kuwapo. Yupo mmoja anayeitwa Mpinga Kristo kwa namna ya tofauti na Wapinga Kristo wengi wa sasa. Yupo mpinga Kristo ajaye, anajulikana kwa majina tofauti katika biblia zetu.
( i ). Mpingamizi
( ii ) Asi
( iii ) Chukizo la uharibifu
( iv ) Mnyama
Kwa nini anaitwa mnyama?
Anaitwa mnyama  kwasababu atakuwa ni mkatiri sana kama wa wanyama wakali  walivyo. Kama jinsi Simba asivyokuwa na huruma, anavyoweza kumchana Paa. Kama Mbwa mwitu asivyovyokuwa na huruma, kama Chui, Dubu wasivyokuwa na huruma ndivyo atakavyokuwa. Ukatiri wa kinyama atakaokuwa nao unamfanya kuitwa Mpinga Kristo kuitwa Mnyama.
                                                  ( 2 WATHESALONIKE 2:1-8 ).
Kuja kwake Bwana wetu Yesu Kristo  hakuji mpaka afunuliwe kwanza mpinga Kristo ( ufunuliwe ukengeufu ). Hapa ndipo watu wanapochanganya mambo. Ndiyo maana tunapaswa kujifunza kweli ili tupate kuifundisha kwa wengine.
Kuna  kuja kwa Yesu mara ya mara mbili tofauti. Kuja kwa Yesu duniani kwa mara ya kwanza kulitimia alipozaliwa duniani kama mwanadamu lakini kuja kwa Yesu mara ya pili kutatokea baada ya miaka saba ya dhiki kubwa. Yesu atakuja duniani kutawala kwa miaka elfu moja na ndiyo maana atashuka kwa utiosho mwingi nautukufu mwingi tofauti na alipokuja mara ya kwanza  ambapo wanadamu waliweza kumpiga, kumburuta na kumtemea mate. Alipokuja mara ya kwanza alikuja katika udhaifu kwa kuzaliwa katika hori ya ng’ombe na kuishi maisha ya kimaskini. Atakuja kama Mfalme wa wafalme na Bwana wa mabwana na hapo ndipo kila jicho litamwona na kila ulimi kukiri kuwa Yesu ni Bwana. Yesu atakuja na watakatifu ( kanisa ) aliowatwaa miaka saba iliyopita na watatua katika mlima mzeituni alipoondokea wakati anakwende mbinguni akiwa katikati ya wanafunzi wake . Yesu atakuja akiwa amempanda Farasi mweupe.  Ikimbukwe kuwa miaka saba hiyo mbinguni kulikuwa na harusi ya mwana kondoo ( Yesu ) na watu watapokea taji mbalimbali kutokana na kazi waliyofanya wakiwa hapa duniani. Wakati wa unyakuo wa kanisa siyo wakati wa kuja kwa Yesu mara ya pili duniani maana Yesu hatatua juu ya uso wa dunia. Baada ya parapanda kulia watakatifu watatwaliwa kama kwa sumaku na kumlaki Yesu mawinguni. Yesu atakuwa mawinguni pamoja na mwaliko wa malaika wake. Siku hiyo hakuna aijuaye lakini kuja kwake mara ya pili duniani itakuwa baada ya kipindi cha dhiki kubwa yaani miaka saba. Andiko linalochanganya watu ni ( 2 WATHESALONIKE 2:1-8 ) ambalo lina maana kuwa, kuja kwa Yesu kutawala dunia miaka elfu moja ni mpaka afunuliwe kwanza mpinga Kristo ambaye kutawala kwake ni miaka saba. Lakini huyo mpinga Kristo bado hajafunuliwa kanisa ndilo limezuia kufunuliwa kwake. Kanisa likinyakuliwa ndipo natakapofunuliwa. ( MATHAYO 24:25 ; UFUNUO 13:1-6)
Mnyama anayetajwa hapa ni Mpinga Kristo atakayekuwa na ukali wa kinyama Anatajwa kutoka katika bahari. Je, ni bahari gain? Bahari inayotajwa hapo katika unabii inamaana ya kusanyiko kubwa la watu. Mahali lilipo kusanyiko kubwa la watu linaitwa bahari ( ISAYA 57:20 ) Wabaya wengi kwa pamoja wote wanaitwa bahari.  Sehemu nyingine inayosema “bahari ikawatoa wafu wake” ina maana ya dunia kuwatoa wafu wake. Mnyama au mpinga Kristo anatajwa kutoka katika bahari, maana yake atatoka katikati ya watu walioopo duniani. Huyo mnyama atakuwa ni mtu kabisa na kwasababu tuko ukingoni mwa haya mambo kutokea inamaana huyo mtu yupo sasa anangoja kaniosa linyakuliwe ndipo apate kufunuliwa ( UFUNUO 13:1-6 ).Vichwa, Pembe Vilemba ni alama ya nguvuna utawala. ( UFUNUO 17:3, 9-13 ) Ufalme na mamlaka ya kipekee ndiyo nyanazungumzia vilemba saba. Mnyama ( mpinga Kristo ) anatajwa kufananishwa na Chui, Dubu na Simba ambao ni wanyama wakali sana. Ukatiri wa Chui, Dubu na Simba umo ndani ya mpinga Kristo Mpinga Kristo atakuwa na mamlaka ya Kishetani, mamlaka ya kifalme ambayo itamfanya kushirikiana  na wafalme duniani  ( maraisi ) watakaokuwepo . Kuna wafalme ambao hata falme zao zinazidi kuimarika na hao watampa nguvu sana  ya kiuchumi , nguvu ya kivita na kumfanya awe tishio kwa wanadamu  na watu wote dunia yote watalazimika kumsujudia.                                                                    Watu  wanaofundisha kwamba kanisa litakuwepo wakati wa dhiki kubwa, hawataki  watu wajiandae vizuri ndilo lengo la Shetani kuyaleta mafundisho hayo. Kwamba tutapita kwenye dhiki hivyo hatuna haja ya kujiandaa kwa lolote. Hao walimu wanaofundisha hivyo wanachanganya mafundisho.
Mpinga Kristo atakuwa amepewa  uwezo wa kishetani  kama tulivyosoma ( UFUNUO 13:1-8 ). Kutokana na ishara zake na mateso yake atawafanya watu wengi walioachwa kumwabudu Shetani au siyo kuuawa ( UFUNUO 13:13-17 ).. Kwasababu atakuwa na mamlaka ya kipekee atawafanya watu wengi wamsujudie . Mtu ambaye hatakubali chapa ya mnyama ambayo ni namba 666 Hataweza kununua wala kuuza na akikubali atalazimika kumsujudia huyo Mnyama aliyepewa mamlaka na Shetani. Mwenye akili na afahamu. Yesu alisema, “mimi nimekuja kwa jina la Baba yangu hamkunipokea lakini atakuja mwingine kwa jina lake mtampokea” ( YOHANA 5:43 ).Watu wengi wanaomkataa Yesu leo watalazimika kumkubali mpinga Kristo kutokana na mamlaka atakayokuwa nayo na unabii kuhusiana na hilo lazima utatimia. Wanadamu wengi watampokea na kumsujudia wakifikiri kuwa yeye ndiyo msaada na mkombozi wao kumbe watakuwa wanazidi kuharibikiwa.
( V ).  MAKUSUDI YA DHIKI KUBWA
( I ).  Kuliandaa Taifa la Israeli kumpokea Yesu Kristo kama masihi wao.
Ni muhimu kufahamu kuwa Mungu alijifunga katika agano au ahadi na ahadi za Mungu haziwezi kutanguka. Mungu alijifunga katika agano kwamba Israeli wote wataokolewa.. Alipokuja kwa ajili yao ( Israeli ) hawakuweza kumpokea kabisa ( YOHANA 1:11 ). Yesu  alikuja kwa ajili ya wana wa Israeli lakini hawakumpokea ndipo akawageukia mataifa. Mungu alishajifunga katika agano na baba zao kuwa atawaokoa wote. Makusudi ya dhiki kuu ni kuwatesa waisraeli na kwa mateso hayoi watamkiri Yesu Kristo kuwa ni Bwana na mwokozi wao  Dhiki hiyo kubwa itawatesa sana waisraeli  lakini wote  watakaokuwa wamefuata masherti kama alivyosema Bwana wetu Yesu. Wote watakaokimbilia milimani kwa kukimbia kukwepe kumsujudia Mnyama ( Mpinga Kristo ) na kukwepe namba yake 666, hao wote ndio watakaookolewa Yesu atakapokuja mara ya pili duniani kwa ajili ya utawala wa miaka elfu moja pamoja na watakatifu. Hawa ndo watakatifu wanaotoka katika dhiki kubwa. Biblia inaposema siku zitafupishwa kwa ajili ya watakatifu ni hao wanaotoka katika dhiki na si vinginevyo ( MATHAYO 24:21-22 ). Hawa wanaotajwq ni watakatifu wanaotoka katika dhiki kubwa na siyo sisi tuliookolewa leo. Baada ya wana wa Israeli kuokolewa  (watakatifu waliotoka katika dhiki ) wataungana na watakatifu ( kanisa ) ambao watakuja na Yesu ili kutawala pamoja nae. Watakatifu watakaotoka kwenye dhiki wataungana na wale ambao Yesu aliwatwaa duniani wakati wa unyakuo wa kanisa miaka saba iliyopita dhiki kubwa ikiendelea duniani na wote kwa pamoja watatawala na Yesu duniani kwa miaka elfu moja.. AGANO LA MUNGU NA WANA WA ISRAELI (  KUMBUKUMBU LA TORATI 4:30-31 ). Wakishakupatwa na mambo hayo yote wakati wa dhiki kubwa, hatimaye Taifa la Israeli litamrudia Bwana. Mungu alijitambulisha kwao kuwa yeye ni Mungu wa Ibrahimu, Isaka na Yakobo. Mungu hatasahau agano aliloagana na baba zao Ibrahimu, Isaka na Yakobo ( YEREMIA 30:7). Yakobo ni Israeli. AGANO LA MUNGU NA WANA WA ISRAELI ( EZEKIELI 20:37; YEREMIA 30:7; TORATI 4:30-31) UFAFANUZI WA AGANO LA MUNGU NA WAISRAELI                 ( WARUMI 11:25-27 ).  Paulo mtume aliyepewa wingii wa mafunuo kwake tunajifunza mambo ya siku za mwisho ( WARUMI 11:25-27 ) Utimilifu wa mataifa uwasili inazungumzia kunyakuliwa kwa kanisa. Majira tuliyonayo sasa yanaitwa majira ya mataifa. Kwasababu ni wakati wa majira ya mataifa ndiyo maana sasa wana wa Israeli ni wagumu sana kuukubali wokovu. Kuhubiri injili Israeli ni ngumu sana kuliko sehemu nyingine yoyote duniani ( WARUMI 11:25-27, 27-32 ). Hivyo Israeli wote wataokoka.
Katika miaka mitatu na nusu ya kwanza, wana wa Israeli watakuwa na unafuu kutokana na agano la uongop ambalo watakuwa wamelifanya na mpinga Kristo Lakini miaka mitatu na nusu iliyosalia , chukizo la uharibifu litasisimama kikamilifujuu ya Israeli ( DANIELI 9:27; MATHAYO 24:15-21 ). Baada ya miaka mitatu na nusu ya kwanza, mpinga Kristo atavunja agano lake paoja na wana wa Israeli. na kuwatesa kipekee ili wao nao wakubari kumsujudia Mpinga Kristo kama mataifa mengine wanavyofanya. Maandiko hayo yanawazungumzia wayahudi na siyo sisi watanzania ( mataifa ). Biblia katika ( MATHAYO 24: 16 ) inasema kuwa waliop[o uyahudi wanapaswa kukimbilia milimani ili kukwepa kumsujudia Mnyama. Hapa Yesu anazungumzia watu wa Uyahudi ( Israeli ). Hao watakaoikwepa namba 666 ndio watakatifu wanaotoka  katika dhiki kubwa. Yesu anasema ole ni kwa Wanyonyeshao, wenye mamba  maana hao watashindwa kumkimbia Mpinga Kristo na kukamatwa na majeshi yake. Pia anawaambia Waisraeli waombe siku hiyo isitokee siku ya sabato maana waisraeli ni washika sabato. Katika sabato huwa kuna mwendo wa sabato ( MATENDO 1:12 ). Wakati wa sabato, mtu anatakiwa kutembea mwendo wa sabato chini kidogo ya maili moja.. YUmbali kutoka mlima zeituni hadi Yerusalemu ni mwendo wa sabato. Waisraeli wanatakiwa kuomba siku hiyo isitokee siku ya sabato wasije wakashika sheria ya sabato ya kutembea mwendio chini kidogo ya maili moja na kushindwa kumkimbia mpinga Kristo ( MATHAYO 24;21-22 ).
Siku za dhiki kubwa zimefupishwa kwa ajili ya wateule ambao Mungu amekusudia kuwaokoa kutokana na agano ambalo tuekwisha kuliona. Walimu wengine wanachanganya kwasababu ya neno wateule wanafikiri kuwa neno hilo linazungumzia sisi tuliookolewa leo. Neno mteule linapotumika katika  biblia, linatumika katika namna nne tofauti:-
( I ). Yesu Kristo      (  ISAYA 42:1 )
( ii ). Malaika wateule   ( 1 TIMOTHEO 5:21 )
( iii ) Sisi tuliookoka  ( TITO 1:1; 1 PETRO 1:1-2; WARUMI 8:33; LUKA 18:7 )
( iv ) Wateule vilevile ni Taifa la Israeli  ( ISAYA 65:8-9;  ISAYA 45:4 )..
Tunatakiwa kupambanua vizuri ili tusichanganye mambo  na kujikuta tunafundisha watu uongo bila kujua ( YAKOBO 3:1 ).
( II ).   Kuleta hukumu ya adhabu kwa watu wote ambao hawakuukubali wokovu ( waliokuwa wakisema hakuna kuokoka duniani na kumkataa Mwokozi Yesu anayeokoa)                        
                                ( ISAYA 26:20-21; 2 WATHESALONIKE 2: 7-12 )
Kwasababu hawakutaka kuipenda ile kweli wapate kuokolewa, ghadhabu ya Mungu itashuka kwao.
( 2 WATHESALONIKE 2:10-12 )
Nguvu ya upotevu ni nguvu ya mpinga Kristo na ishara zake. Watu wote walioukataa wokovu , Mungu mwenyewe atawaletea nguvu ya upotevu ili wauamini uongo wa mpinga Kristo  wasije wakaokolewa. Mataifa mengine yote isipokuwa Israeli pekee, watampokea mpinga Kristo, watamwabudu, watamsujudia na wataipokea chapa yake ya 666. Watu ambao siyo  waisraeli hawatakuwa na nafasi ya kutubu na kuokolewa. Majira ya mataifa yatakuwa  yamekwisha kupiita wakati wa unyakuo wa kanisa.. Wakati tulionao ndio wakati ambao ni majira ya mataifa, tunaweza kuokoka sasa kwa kuwa parapanda ya Bwana kwa ajili ya unyakuo wa watakatifu ( kanisa ) bado haijalia. Yesu Kristo alikuja kwa waliowake (Waisraeli ) lakini waliowake wakamkataa ( hawakumpokea ) YOHANA 1:11. Ndipo alipoamua kuwageukia mataifa ( MATHAYO 28:19-20; MATENDO 1:8 ).. Wakati tulionao ni wakati wa neema kwa mataifa ( hatukustahili ) lakini kanisa likinyakuliwa utakuwa ni utimilifu au mwisho wa neema ya wokovu kwa mataifa. Huo unaitwa utimilifu wa mataifa  ( WARUMI 11:25-32 ).. Katika andiko hilo kuna siri kubwa sana na ni siri ambayo shetani hataki watu waijue ili wazidi kudanganyika eti na mataifa wataokoka katika dhiki kubwa kumbe siyo kweli. Mataifa yote isipokuwa Israeli tumepewa nafasi moja tu  ( one chance ) na hakutakuwa na wokovu kwa mataifa.
( VI ).   HALI ITAKAVYOKUWA WAKATI WA DHIKI KUBWA
Itakuwa ni kilio na kusaga meno. Kutakuwa na mateso na dhiki ambayo yatafanya watu wauawe na damu yao kumwagwa kama mavumbi na nyama yao kama mavi. Hatakuwepo mtu wa kumlilia mwenzake wala wa kuzika mwenzake, wote watakuwa katika hali nzito ya mateso na dhiki kuu ambayo haina mfano wake.      ( SEFANIA 1:15, 17-18 ). Dhiki italetwa kwasababu watu wamemtenda Bwana dhambi, huu ni uthibitisho kwamba sisi tuliookolewa leo hatutakuwepo wakati wa dhiki kubwa.. Watu watateswa  mateso makuuu na wengi watakufa na miili yao haitazikwa maana kila mtu atakuwa katika dhiki hiyo na hakutakuwepo na mtu wa kumlilia mwenzake maana kila mmoja atakuwa anajililia mwenyewe. Miili ya watu watakaouawa itakuwa samadi juu ya uso wan chi (YEREMIA 25:33). Watu leo wanatenda dhambi na utadhani Mungu hayoko lakini hasira yake Mungu imewekwa akiba , iefichwa kwa ajili ya wakati ule wa dhiki kubwa                   ( SEFANIA  2:1-3 ) Akiba ya hasira ya Mungu itafunuliwa wakati wa dhiki kubwa. Leo mtu anaweza kusema hakuna kuokoka, hakuna Mungu, Yesu siyo Mungu, Yesu hakuja katika mwili n.k, lakini siku ile utalia sana na kusaga meno kutokana na mateso yatakayokuwepo ambayo hayana mfano wake tangu kuumbwa kwa ulimwengu na hayatakuwako tena.
         MAPIGO YATAKAYOMWAGWA JUU YA WANADAMU WAKATI WA DHIKI KUBWA
Mapigo saba ( vitasa saba vya ghadhabu ) yatamwagwa juu ya wanadamu wakati wa dhiki kubwa. Hali itakuwa nzito kwa mateso makuu yatakayokuwepo wakati huo.     ( UFUNUO 15:1; UFUNUO 16;1-6 )
1. Jipu baya bovu    ( UFUNUO 16:1-2 )
Watu duniani watakuwa na majipu mabaya, yanayotoa usaha na harufu mbaya sana. Wataumizwa sana kwa majipu hayo kuliko wakati wa Ayubu.
 2. Maji yote yatageuzwa kuwa damu  (.UFUNUO 16;3-6 ).
Chemchemi zote zitatoa damu. Bahari, Maziwa na Mito vyote vitageuzwa kuwa damu. Wanadamu watanyweshwa damu kwasababu ya damu ya watakatifu iliyomwagwa .Watu waliwaua manabii na mitume hivyo watanyweshwa damu kwa sababu hiyo. Damu itakuwa nzito kiasi kwamba mtu akiinywa ataweweseka mara moja na kuanguka chini na kuzimia. Itakuwa ni  hali nzito sana kunywa damu wakati ule. Viumbe vyote viishivyo baharini, kwenye maziwa na mito vitakufa kutokana na maji yote kuwa damu. Kutakuwa na harufu ya kutisha kutokana na viumbe vyote kufa.
3.. Jua litashushwa karibu sana na uso wa dunia ( UFUNUO 16:8 )
Jua lina joto kiasi cha sentigredi 1,000,000 unaweza  kuona jinsi mates ohayo ya kuunguzwa na joto hilo yatakavyokuwa makubwa sana. Ndiyo maana watu wengi watakufa wakati wa dhiki kubwa. Watu watamtukana Mungu kwa maunguzo hayo ya jua.
4.  Matatameko , umeme na radi vitaachiliwa na Mungu juu ya  uso wa dunia.  ( UFUNUO 16:18 ).
Matetemeko hayo yanatajwa kuwa hayajawahi kutokea tangu dunia kuwako. Matetemeko yanayoripotiwa katika vyombo vya habari ambayo yanasababisha maafa makubwa katika mataifa mbalimbali ni matetemeko madogo sana ukilinganisha na matetemeko yatakayoletwa na Mungu mwenyewe wakati wa dhiki kubwa. Umeme na radi vitakuwa ni sehemu ya mateso kwa wanadamu walioukataa wokovu na kuachwa duniani wakati wa unyakuo wa kanisa.
5. Mvua ya mawe makubwa
     ( UFUNUO 16:21 )
,Mawe yanatajwa kuwa na uzito wa taranta. Taranta moja ni sawa na kg 53 za uzito. Watu watamtukana sana Mungu kutokana na mates ohayo yam awe.

6. Nzige wenye sumu kali
       ( UFUNUO 9:2-6 )
Nzige wenye sumu kali kama ya kuumwa na nnge watakuwepo wengi duniani kwa muda wote wa dhiki kubwa ili kuwatesa wanadamu walioukataa wokovu wa Yesu. Wakati wote watu watakuwa wakiumwa na Nzige hao.
7.  Kutakuwa na giza kuu juu ya uso wa dunia
          ( UFUNUO  16:10 )
( VII ). JINSI YA KUIKWEPA DHIKI HII KUBWA .
Kila anayetaka kuikwepa dhiki hii kubwa  hana budi kujificha ndani na kufunga milango yote kama vile wakati wa Safina ya Nuhu.            ( ISAYA 26:20 )
Kwa kufanya yafuatayo:-
( i ) . Kuhakikisha tunatubu dhambi zetu zote kwa kumaanisha kuziacha na kuokolewa kwa kumwamini mwana wa Mungu Yesu Kristo. ( MITHALI 28:13 ) “ Afichaye dhambi zake hatafanikiwa, bali yeye aziungamaye na kuziacha atapata rehema”.  ( YOHANA 3:36 ) “ Amwaminiye mwana wa Mungu hahukumiwi”.
( ii )  Kukaa ndani ya Yesu Kristo na kulifuata neno lake na maagizo yake yote ( ZABURI 119:9; ZABURI 119:6  )
( iii ) Kukaa mahali ambapo kuna mafundisho ya kweli ya neno la Mungu.  Tuwe tayari kufata kila tunaloelezwa ambalo ni la kibiblia. Tukiambiwa kumwacha mke wa pili au mume wa pili tuwe tayari. Dhiki utakayoipata kwa kumwacha huyo mume au mke wa mtu mwingine ni ndogo sana ukilinganisha na dhiki kubwa inayokuja. Tukiambiwa tuache kuvaa mavazi ya kidunia    (   kikahaba ) tusiwe wabishi. Watu wanapoelezwa kuhusiana na mapambo kwamba hayatakiwi kuvaliwa na mtu aliyeokoka wao wanawasikiliza walimu wao wa uongo ambao siku zote wanachanganya mafundisho kwa kutojua kweli ipasavyo. Mapambo yamekatazwa ( 1 TIMOTHEO 2:9-10; 1 PETRO 3:3-5; MWANZO 35:1-5; KUTOKA 33:4-6; EZEKIELI 23:26-30,40, 42; ISAYA 3:16-24; HOSEA 2:13; YEREMIA 4:30, 2 WAFALME 9:30-37, UFUNUO 2:20).
Wanawake wasivae mavazi yawapasayo wanaume wala wanaume kuvaa mavazi yanayowapasa wanawake, kufanya hivyo ni machukizo kwa Bwana ( KUMBUKUMBU LA TORATI 22:5 ). Suruali ni vazi la wanaume kibiblia. Sehemu zote zinazotaja suruali katika biblia inatajwa ikiwa imevaliwa na wanaume. Walimu wa uongo wanawafariji wanawake wapenda dunia            ( 1 YOHANA 2:15-17, YAKOBO 4;4 ) waendelee kuvaa suruali eti hazina shida. Hao ni watumishi wa Shetani ambao wapo kwa mfano wa watumishi wa haki ( 2 WAKORINTHO 11:14 )
Ukiambiwa kubatizwa katika maji tele usibishe ndivyo inavyotupasa ( YOHANA 3:23; WAKOLOSAI 2:12 ). Lazima uzamishwe katika maji kama kuzikwa kwa Yesu ili tushiriki mauti yake.
( iv ). Kukesha wakati wote na kuyatunza mavazi meupe  ya utakatifu. Doa dogo tu husababisha uchafu ( WIMBO ULIOBORA 2:15 ). Lazima tujihadhari na Mbweha wadogo. Dhambi tunazoziona ndogo zinaweza kutuingiza katika dhiki kubwa. Adamu na Hava walifanya dhambi ambayo tungeweza leo kuiita dhambi ndogo. Walikula matunda katika mti waliokatazwa na Mungu lakini adhabu waliyopewa ni kubwa mno kwa kosa hilo tu. Wachungaji na walimu wengi wa uongo , wanaotumiwa na shetani wanaweza kukwambia siyo shida kufanya hili au lile kwa namna ileile ya nyoka alivyowadanganya Adm   na Hawa ( MWANZO 3:1-19 ).
Mpendwa msomaji, baada ya kusikia yote haya kutoka kwa nabii aliyetumwa kukuletea ujumbe huu, usifanye moyo wako kuwa mgumu.  Hii ni nafasi ya kipekee ya kuokoka.  Je, unajuaje kama utaamka kitandani baada ya kulala usiku wa leo?  Wakati uliokubalika wa wokovu ni sasa (2 WAKORINTHO 6:2).  Labda utaniuliza, ili uokoke, ufanyeje?  Jibu ni rahisi, kwa imani ukitubu dhambi zako kwa kumaanisha kuziacha, na kumwambia Yesu Kristo akusamehe, utasamehewa sasa hivi, na msamaha wa dhambi, huambatana na wokovu (LUKA 1:77).  Je, uko tayari kuokoka sasa hivi?  Najua uko tayari. Basi fuatisha sala hii kwa dhati toka moyoni, “Mungu baba asante kwa kuniletea ujumbe huu.Natubu dhambi zangu zote, kwa kumaanisha kuziacha. Yesu Kristo nakuomba unisamehe dhambi zangu na kunipa uwezo wa kushinda dhambi na kuniokoa kutoka katika mateso ya moto wa milele. Asante, kwa kuniokoa katika Jina la Yesu.  Amen”.  Tayari sasa umeokoka, na kwa hakika unakwenda mbinguni sasa, hata ukifa leo.  Ili uzidi kuukulia wokovu, hakikisha unahudhuria mafundisho katika Kanisa linalohubiri wokovu.  MUNGU AKUBARIKI !!!

JE UMEWAKOSESHA WANGAPI KWA MAVAZI YAKO?

JE UMEWAKOSESHA WANGAPI KWA MAVAZI YAKO?

Mungu ndiye mwanzilishi wa mavazi (MWANZO 3:7). Lengo la kuvaa mavazi ni kuficha uchi (kujisitiri) MWANZO 3:21. Zipo sehemu katika mwili ambazo zinaitwa sehemu za siri. Binadamu ameumbwa na soni au aibu, kwa hiyo katika hali ya kawaida hawezi kukubali sehemu zake za siri zionekane. Mtu akipagawa na mapepo ndipo anaweza kuwa uchi na kwake likawa ni jambo la kawaida. Tunamuona mtu aliyepagawa na mapepo hadi yakamfanya kuwa uchi maisha yake yote bila aibu (MARKO 5:1-20). Mtu akipagawa na mapepo hawi na aibu kamwe (MARKO 5:15). Kwa mfano, katika huduma za maombezi utaona mapepo yakitaka kufanya mwanamke kukaa uchi na hii ndo kazi ya kwanza ya mapepo. Na mwanamke huyo hawezi kuona aibu katika hali hiyo. Ndiyo maana wanatakiwa kuwepo wanawake wenzake wa kuhakikisha mwanamke mwenzao hakai au hawi uchi.

Viwango vya kutamani (tama) vya mwanamke viko chini kuliko vya mwnaume (MWANZO 3:16). Ndiyo maana mwanaume ndiye anayetakiwa kumtafuta msaidizi. Mke ni msaidizi, mume amepewa kumtawala. Siku zote bosi humtafuta msaidizi na siyo msaidizi anayemtafuta bosi.. Matamanio ya mwanamke wakati mwingine yanahitaji kuamshwa (WIMBO ULIO BORA 2:7). Biashara ya ukahaba ikifanywa na wanaume haiwezi kupata wateja kwasababu wanawake matamanio yao yako chini. (EZEKIELI 16:33-34). Katika mpango wa Mungu sasa, mwanamke anatakiwa kumlinda mwanaume (YEREMIA 31:22). Kwasababu viwango vya matamanio vya wanaume viko juu, wanawake wanapaswa kuwalinda wanaume ( wasiwakoseshe ). Wanawake hawapaswi kuvaa mavazi ya kuwakosesha wanaume (MATHAYO 18:6-7). Ukileta jambo la kukosesha na kumkosesha mtu, Yesu anasema “aletaye jambo la kukosesha atatupwa katika kilindi cha bahari ya moto. Uchi wa mwanamke unaanzia kwenye goti (magoti) kuelekea juu mpaka kwenye mifupa ya kifuani maeneo ya shingo. Wakati huu wa kanisa mwanamke hatakiwi kuwa kama Hawa aliyetumiwa na Shetani kumwangusha mwanaume Adamu. Wakati wa Yesu, mwanamke ndiye aliyekuwa wa kwanza kumwinua Yesu. Yafuatayo yasifanywe, vinginevyo hatutakuwa tofauti na makahaba (MITHALI 7:10).

Kuvaa mavazi yanayoonesha mstari unaotenganisha matiti.
Kuonesha matiti kwa namna yoyote ile,
Kuonesha tumbo na kitovu,
Kuonesha maungo yetu kwa kuvaa nguo zinazobana,
Kuvaa nguo zinazoonesha nguo zetu za ndani (Transparent),
Kuacha mgongo wazi,
Kuvaa taulo kwa wanaume na kuacha tumbo wazi mbele ya wanawake,
Kuacha kifua wazi kwa wanaume,
Wanaume kuvaa bukta mbele ya wanawake,
Kuacha makwapa wazi,
Wanawake kuvaa nguo fupi na zenye mpasuo,

Wanawake wanatakiwa kuvaa mavazi ya kusitiri kabisa mwili wao (1 TIMOTHEO 2;9). Kwa wanaume inakuwa mgogoro mkubwa wanapoona sehemu za siri za mwanamke.

TUBU NA KUACHA KUANZIA LEO, LA SIVYO UTAKUJA JUTA SIKU ILE YA HUKUMU.

KATIKA KUJILINDA KIIMANI NI MUHIMU KUFAHAMU WANAOJIITA WATAKATIFU WA SIKU ZA MWISHO WANAAMINI NINI ILI TUSIJE KUJIKUTA TUMENASA

KATIKA KUJILINDA KIIMANI NI MUHIMU KUFAHAMU WANAOJIITA WATAKATIFU WA SIKU ZA MWISHO WANAAMINI NINI ILI TUSIJE KUJIKUTA TUMENASA
Swali: "Je! Umomoni ni dhehebu? Wamomoni wanaamini nini?"

NA ELIBARIKI ANDREW.
Jibu:
Dini ya Kimomoni, ambayo wafuasi wake wanajulikana kama Wamomoni na Latter Day Saints (LSD), ilianzishwa chini ya miaka miambili iliyopita na mtu anayeitwa Joseph Smith. Alisema kwamba alitembelewa na Mungu Baba na Yesu Kristo ambaye alimwambia kwamba Makanisa yote na kanunu zao za imani zilikuwa chukizo kwake. Joseph Smith akatoka na kuanzisha dini nyigine ambayo ilidai kuwa “ndio kanisa ya kweli duniani.” Kasoro na Wamomoni ni kwamba inachanganyisha, inarembesha, na kupanua juu ya Bibilia. Wakristo hawana sababu yo yote ya kuamini kuwa Bibilia si kweli na kamili. Kumwamini Mungu kwa kweli yamaanisha kuwa unaamini katika neno lake, na maandiko yote ni pumzi ya Mungu, ambayo yamaanisha yalitoka kwake (Timotheo 3:16).

Wamomoni wanaamini kuwa kunayo sehemu nne za pumzi kiungu za neno sio moja tu peke: 1) Bibilia “vile imefasirwa vizuri sana.” Ni aya gani ambazo zinachukuliwa kuwa si kweli kila wakati haziwekwi wazi. 2) Kitabu cha Wamomoni, ambacho “kilifasiriwa” na Smith na kuchapishwa mwaka wa 1980. Smith alidai ndicho “kitabu peke cha kweli.” 3) Kanuni na maagano, ambayo kilikuwa na mkusanyiko wa ufunuo wa siku hizi kuhusu “Kanisa la Yesu Kristo vile limerejeshwa.” 4) Lulu ya dhami sana, ambayo inachukuliwa na Wamomoni “kufafanua” kanuni na mafunzo ambayo yalipotezwa kutoka kwa Bibilia na kuongezea .ujumbe ulio wake kuhusu uumbaji wa dunia.

Momoni wanaamini yafuatayo kuhusu Mungu: Hakuwa kiumbe cha mamlaka ya juu sana juu ya ulimwengu, lakini alipokea mamlaka hayo kupitia kwa kuishi maisha takatifu na bidii yake isiyo na mwisho. Wanaamini kuwa Mungu Baba ako na “mwili wa nyama na mifupa inaguzika kama ya mwanadamu.” Ingawa alitengwa na viongozi wa siku hizi wa Momoni, Brigham Young alifunza kuwa Adamu awali alikuwa Mungu na baba wa Yesu Kristo. Kwa ulinganisho, Wakristo wanajua haya kuhusu Mungu: kunaye Mungu mmoja wa kweli (Kumbukumbu La Torati 6:4; Isaya 43:10; 44:6-8), amekuwa akiishi na atakuwa akiishi (Kumbukumbu La Torati 33:27; Zaburi 90:2; 1 Timotheo 1:17), na hakuumbwa bali yeye ndiye alikuwa muumbaji (Mwanzo 1; Zaburi 24:1; Isaya 37:16). Yeye ni mkamilifu na hakuna mwingine amfananaye (Zaburi 15:29; Hosea 11:9). Yeye ni Roho (Yohana 4:24), na Roho haitengenezwi kwa nyama na mifupa.

Momoni wanaamini kuwa kuna viwango tofauti au falme tofauti katika maisha baada ya kifo: ufalme wa peponi, ufalme wa duniani, na giza la nche. Mahali ambao mwanadamu atamalizia kutegemea chenye wanaamini na kufanya katika maisha haya. Kwa ulinganisho, Bibilia inatuambia baada ya kifo, tunaenda mbinguni au jahannamu kulingana na kama tulikuwa au hatukuwa na imani katika Yesu Kristo kama Bwana na mwokozi wetu. Kutoweka kutoka kwa mwili wetu yamaanisha, sisi kama waumini, tuko na Mungu (2 Wokorintho 5:6-8). Wasio amini watatumwa jahannamu au mahali pa wafu (Luka 15:50-54). Kutakuwa na mbingu mpya na nchi mpya kwa waumini (Ufunuo 21:1) na wasio amini watatupwa katika zila la moto (Ufunuo 20:11-15). Hakuna nafasi ya pili ukombozi baada ya kifo (Waebrania 9:27).

Viongozi wa Momoni wamefunza kuwa ubadilisho wa Yesu ulitokea kwa minajili ya ule uhisiano wa kimwili wa Mungu Baba na Mariamu. Wamomoni wanaamini kuwa Yesu ni mungu , lakini binadamu yeyote anaweza kuwa mungu. Momoni wanafunza kwamba wokovu unaweza patikana kwa kuweka pamoja imani na matendo mazuri. Kinyume na hii, Wakristo katika historia wamekuwa wakifunza hakuna mtu atakaye fikia cheo cha Mungu- ni yeye peke ambaye ni mtakatifu (1 Samueli 2:2). Tunaweza fanywa watakatifu mbele za Mungu kupitia kwa imani kwake (1 Wakorintho 1:2). Yesu ndiye Mwana wa peke wa Mungu (Yohana 3:16), yeye ndiye peke ambaye amewai ishi bila dhambi, maisha yasiyo na mawaa, na sasa ako na heshima ya juu sana mbinguni (Waebrania 7:26). Yesu na Mungu wote ni kitu kimoja, Yesu kuwa ndiye peke aliishi baada ya kuzaliwa kimwili (Yohana 1:1-8; 8:56). Yesu alijotoa yeye mwenye kama dhabihu kwetu, Mugu akamfufua kutoka kwa kaburi, na siku moja kila mmoja atalikiri kuwa Kristo ni Bwana (Wafilipi 2:6-11). Yesu anatuambia ni vigumu kuingia mbinguni kwa matendo yetu na kwamba ni kwa imani peke ndani yake itawezekana (Mathayo 19:26). Wote tunastahali hukumu ya milele kwa sababu ya dhambi zetu, lakini Mungu kwa upendo wake usio na mwisho na neema vimetuwezeshea njia. “Kwa maana wote mshahara wa dhambi ni mauti; bali karama ya Mungu ni uzima wa milele katika Kristo Yesu Bwana wetu” (Warumi 6:23).

Hakika kunayo njia moja peke ya kupata wokovu na ni kumjua Mungu na Mwanawe, Yesu (Yohana 17:3). Wokovu haupatikani kwa matendo, bali kwa imani (Warumi 1:17; 3:28). Tutaipokea zawadi hii, haijalishi sisi ni nani au ni nini tumefanya (Warumi 3:22). “Wala hakuna wokovu katika mwingine awaye yote, kwa maana hapana jina jingine chini ya mbingu walilopewa wanadamu litupasalo sisi kuokolwea kwalo” (Matendo Ya Mitume 4:12).

Ingwa Wamomoni ni watu wa urafiki, wa upendo, na ni watu wakarimu, wamedanganywa na dini za uongo ambazo zageuza hali ya Mungu, utu wa Yesu Kriso, na njia za wokovu

KATIKA KUILINDA IMANI YETU NI MUHIMU KUFAHAMU JUU YA IMANI YA MASHAHIDI WA JEHOVA TUSIJE KUJIKUTA TUMENASA PASIPO KUZIJUA MBINU NA HADAA ZA ADUI SHETAN

KATIKA KUILINDA IMANI YETU NI MUHIMU KUFAHAMU JUU YA IMANI YA MASHAHIDI WA JEHOVA TUSIJE KUJIKUTA TUMENASA PASIPO KUZIJUA MBINU NA HADAA ZA ADUI SHETANI Swali: "Mashahidi wa Yehova ni akina nani na wanaamini nini?"
NA ELIBARIKI ANDREW MUNA

Jibu:
Dhehebu liitwalo hii leo kama Mashahidi wa Yehova lilianzia Pennsylvania katika mwaka wa 1870 kama darasa la Bibilia likiongozwa na Charles Taze Russell. Russell akaliliita kundi lake “Uchao wa somo la Bibilia wa millennia.” Charles T. Russell alianza kuandika msururu wa vitabu ambavyo aliviita “Uchao wa millennia,” ambao ulikuwa ukubwa wa vitabu sita kabla ya kifo chake na vilikuwa na theolojia ambay mashahidi wa Yehova wanaishikilia sasa. Baada ya Russell kufa mwaka wa 1916, Mfalme J.F. Rutherford, rafiki wa Russell na mrithi, alikiandika kitabu cha saba na cha mwisho cha msururu wa “Uchao wa millennia,” “Fumbo lililo kamilika” katika mwaka wa 1917. Mnara wa mlinzi wa Bibilia na kijitabu cha jamii vilianzishwa katika mwaka wa 1886 na haraka vikawa gari ambalo kupitia kwao kikundi cha “uchao wa millennia” likaanza kusambaza mawazo yao kwa wengine. Kikundi kilijulikana kama “Warussell” hadi mwaka wa 1931 lilipo gawanyika kwa utaratibu, likaitiwa “Mashahidi wa Yehova.” Kikundi ambacho kilijitenga wakajiita “wanafunzi wa Bibilia.”

Mashahidi wa Yehova wanaamini nini? Kwa kuutafakari kwa karibu sana msimamo wa kanuni yao kwa masomo kama, mwili wa Kristo, wokovu, utatu wa Mungu, Roho Mtakatifu na upatanisho wa Mungu na mwanadamu yaonyesha bila shauku yoyote kuwa hawashikilii kanunu ya msimamo wa Kikristo katika masomo haya. Mashahidi wa Yehova wanaamini kuwa Yesu ndiye Mikaeli malaika mkuu, kiumbe kikuu. Hii inahitilafiana maandiko mengi ambayo wazi yamtaja Yesu kuwa Mungu (Yohana 1:1,14, 8:58, 10:30). Mashahidi wa Yehova wanaamini kuwa wokovu unapatikana kwa ushirika wa imani, matendo mazuri na itiivu. Hii inahitilafiana maandiko mengi yasiyo hesabika ambayo yasema wokovu unapatikana kwa neema kupitia kwa imani (Yohana 3:16; Waefeso 2:8-9; Tito 3:5). Mashahidi wa Yehova wanakataa utatu wa Mungu, wakiamini kuwa Yesu ni kiumbe na Roho Mtakatifu kuwa ni nguvu za Mungu zizokuwa na uhai. Mashahidi wa Yehova wanakataa dhana ya Kristo kuwa dhabihu kwa niabaa yetu na badala yake wanashikilia kuwa nadharia ya ukombozi, kuwa kifo cha Yesu fidia ya dhambi ya Adamu.

Ni namna gani Mashahidi wa Yehova wanathibitisha kanuni hii isiyo ya kibibilia? Kwanza, wanasema kuwa Kanisa imeiharibu Bibilia katika karne zilizopita; kwa hivyo wameifasiri tena na tena Bibilia kwa kile wanakiita Fasiri mpya ya ulimwengu. Mnara wa ulinzi wa Biblia na kijitabu cha jamii zilipadilishwa ujumbe wa bibilia kuifanya iingiliane na kanuni yao ya uongo, badala ya misingi ya kanuni yao kuwa katika mafunzo halisi ya Bibilia. Fasiri mpya ya ulimwengu imepitia katika toleo mbali mbali, Pia Mashahidi wa Yehova ndivyo walivyo pata maandiko ambayo yanahitilafiana na kanuni za Mungu.Zaidi ya hayo hawa tumii neno kanisa katika majengo yao ya ibada pia hawaongezewi damu pindi wakipatwa na ajali au upungufu wa damu,

Mnara wa Bibilia unaweka imani na kanuni katika asili ya upanusi wa mafunzo ya Charles Taze Russell, Akimu Joseph Frankli Rutherford, na waridhi wao. Kikao simamizi cha mnara wa Bibilia na kijitabu cha jamii ndio kikao pekee katika dhehebu ambao wadai kuwa na mamlaka ya kuyafasiri maandiko. Kwa maneno mengine, chenye kikao simamizi chasema kuhusu ujumbe wo wote wa bibilia unachukuliwa kuwa maneno ya mwisho na mafikirio binafsi yamekataliwa sana. Hii inahitilafiana moja kwa moja na mafunzo ya Paulo kwa Timotheo (na kwetu pia) kuisoma ili ukubaliwe na Mungu, ili tusihitaji kuahibika tunapofunza neno la Mungu. Mafunzo haya ambayo yanapatikana katika 2 Timotheo 2:15, maelezo wazi kutoka kwa Mungu kwa kila mmojawapo wa mtoto wake kuwa kama Wakristo wa Beroya ambao waliyatafakari maandiko kila siku kuakikisha kuwa mambo ambayo yalikuwa yakifunzwa yaliambatana na neno la Mungu.

Vilevile hakuna kikundi cha kidini ambacho ni kiaminifu kushinda Mashahidi wa Yehova kwa kushiriki injili yao; Kwa bahati mbaya ujumbe umejawa na upotovu, uongo na kanuni ya uongo. Ni maombi yangu Mungu ayafungue macho ya Mashahidi wa Yehova kwa ukweli wa injili na mafundisho ya kweli ya neno la Mungu

Swali: "Je! Wakristo wanastahili kwenda kwa madaktari?"

Swali: "Je! Wakristo wanastahili kwenda kwa madaktari?"

Na Elibariki Andrew Elly Andrew Muna
Jibu:
Kunao Wakristo wengine wanaoamini kuwa kutafuta msaada wa madaktari kunaonyehsa kutokuwa na imani kwa Mungu. Katika kikundi Neno-Imani, kumwona daktari kila mara inachukuliwa kuwa kutokuwa na imani ambayo itamzuia Mungu kukuponya. Kwa makundi kama, Wakristo Wasayansi, wanaotafuta usaidizi wa matibabu wakati mwingine unatazamwa kuwa kizuizi cha kutumia nguvu zetu za kiroho ambazo Mungu ametupa kujitibu. Utata wa mtazamo huu hasa unajitokeza kwasababu ya kuwepo kwa madhehebu yanayo kataza watu kwenda hospitalini mfano Mashahidi wa jehova. Ikiwa gari lako imearibiwa, unaipeleka kwa makanika au utangoja Mungu kutenda muujiza na kutengeza gari lako? Kama mfereji wa kupitishia maji kwenye nyumba yako umetoboka, unamngoja Munguaende akazibe mfereji wa maji?, au unamwita fundi? Mungu wetu anaweza kutengeneza gari na kuziba mfereji vile vile anafanya uponyaji katika miili yetu. Hoja kwamba Mungu anaweza na anatenda miujiza ya uponyaji haimanishi kuwa kila mara tutarajie muujiza badala ya kutafuta msaada kutoka kwa mtu aliye na ujuzi na maarifa ya kutuzaidia.

Madaktari kwetu tumeelezwa takribani dazeni katika Bibilia. Aya peke ambayo inachukuliwa katika muktadha kwa kufundishawatu kutokwenda kwa daktari ni 2 Mambo Ya Nyakati 16:12. “Akashikwa Asa na ugonjwa wa miguu katika mwaka wa thelathini na kenda wa kumiliki kwake; ugonjwa wake ukazidi sana; lakini hakumtafuta BWANA katika ugonjwa wake, bali waganga.” Shida haikuwa kuwa Asa aliwatafuta waganga, lakini shida ni kwamba “hakumtafuta BWANA.”Chamsingi hapa Hata wakati unamtembelea daktari, upeo wa imani yetu uwe kwa Mungu si kwa daktari.

Kunayo aya nyingi ambazo zazungumzia kutumia “madawa ya matibabu” kama vile kuweka viziba donda (Isaya 1:6), mafuta (Yakobo 5:14), mafuta na divai (Luka 10: 34), majani (Ezekieli 47: 12), divai (1 Timotheo 5: 23), na marhamu, hasa “zeri ya Gileadi” (Yeremia 8:22). Pia Luka mwandishi wa Matendo Ya Mitume na injili ya Luka tunaambiwa kuwa na Paulo yeye ni “tabibu mpendwa” (Wakolosai 4:14).

Mariko 5: 25-30 yahusiana na hadhiti ya mwanamke aliye kuwa na shida ya uvujaji damu, shida ambayo matabibu hawangeweza kuitibu ingawa alikuwa amewatembelea madaktari wengi na akatumia pesa zake zote alizokuwa nazo. Kukuja kwa Yesu, alifikiria kuwa akiguza pindo la nguo yake atapona; akaguza pindo la nguo yake na akaponywa. Yesu kwa kuwajibu Mafarisayo ya kuwa ni kwa nini alichukua muda wake mwingi na wenye dhambi aliwaambia, “Wenye afya hawahitaji tabibu, bali walio hawawezi” (Mathayo 9:12). Kutoka kwa aya hii mtu anaweza kusonga kutoka kwa kanuni hizi:

1) Matabibu si Mungu na wazitazamiwe kuwa Mungu. Wakati mwingine wanaweza kuzaidia, lakini kutakuwa na wakati mwingine ambao watakayo yafikia ni kuchukua pesa zako tu.

2) Kumuona tabibu na kutumia njia za kishirikina“kunduia” zimelaaniwa katika maandiko.

3) Katika upungu wo wote wa nje wa mwili lazima tutafute Mungu kuingilia kati (Yakobo 4:2; 5:13). Mungu ahaidi kuwa atajibu sawa na vile tatakavyo hitaji kila wakati (Isaya 55: 8-9), lakini tuko na uakikisho kuwa yote ayafanyayo yatafanywa kwa upendo na kwa hivyo kwa manufaa yetu (Zaburi 145: 8-9).

Kwa hivyo, Wakristo wanastahili kwenda kwa madaktari? Mungu alituumba viumbe werevu na kutupa uwezo kuunda madawa na kujifunza jinsi ya kutibu miili yetu. Hakuna ubaya wo wote kwa kutumia ujuzi huu na uwzo kwa kutibu. Matabibu wanaweza kuonwa kama kipaji cha Mungu kwetu, njia ambayo kwayo Mungu analeta uponyaji. Kwa wakati huo huo, imani yetu inastahili kuwa kwa Mungu, si kwa madaktari au madawa. Kwa maamuzi yote magumu, tumtafute Mungu aliyeahidi kutupa hekima wakati tunajiuliza (Yakobo 1: 5)

Was dance ever a part of worship in the apostolic church or throughout the first few centuries? If so, why was it abandoned?

Was dance ever a part of worship in the apostolic church or throughout the first few centuries? If so, why was it abandoned?

—Doug

As far as I can tell from my research, dance was not part of worship in the early church. Jewish culture featured dancing at weddings and the Feast of Tabernacles, and of course there are numerous references to David dancing in the Old Testament, but such dancing was spontaneous and celebratory, not liturgical. As a result, early Christians from Jewish backgrounds probably lacked a tradition of dance during formal worship. Dancing only appears in the New Testament in two contexts: Herod's banquet (Mark 6:21-22, with disastrous results for John the Baptist) and the celebration of the Prodigal Son's return (Luke 15:22-27).

By contrast, dance played a prominent role in many pagan cults, such as the orgiastic cult of Dionysius. Because early Christians in no way wished to be associated with such rites, they most likely avoided dancing in church, though their intense, sometimes ecstatic worship (see Acts 2:43, 1 Cor. 14:26 for examples) may well have included motions of some sort. Christians avoided social dancing, too, as it was usually associated with drinking and sexual immorality in Roman culture.

The church fathers paint a generally bleak view of dancing but do not wholly preclude sacred dance. Clement of Alexandria, writing circa 195, interpreted Old Testament Scriptures in such a way as to excise reference to literal dancing: " 'Praise with the timbrel and the dance.' This refers to the church meditating on the resurrection of the dead in the resounding skin." Commodius, writing around 240, associated dancing with worldliness: "You are rejecting the law when you wish to please the world. You dance in your houses. Instead of psalms, you sing love songs." Cyprian, though, writing about a decade later, makes some distinction between godly and ungodly dance: "The fact that David led the dances in the presence of God is no sanction for faithful Christians to occupy seats in the public theater. For David did not twist his limbs about in obscene movements. He did not depict in his dancing the story of Grecian lust."

For more on this topic, see the Catholic Encyclopedia entry on "dancing"

Quotes from church fathers taken from A Dictionary of Early Christian Beliefs, edited by David W. Bercot (Hendrickson, 1998). I also found information in Everett Ferguson's Backgrounds of Early Christianity (2nd ed., Eerdmans, 1993).

HOJA ZINAZOTUMIWA NA WALIMU KUTETEA UVAAJI WA MAPAMBO

HOJA ZINAZOTUMIWA NA WALIMU KUTETEA UVAAJI WA MAPAMBO, KAMA ALIVYOCHAMBUA KAKA David Carol

Ni muhimu kufahamu kuwa mapambo katika biblia yanaitwa mavazi ya kikahaba (MITHALI 7:10).”Na tazama ,mwanamke akamkuta,Ana mavazi ya kikahaba,mwelevu wa moyo”.Mapambo yanahusianishwa na kazi za kikahaba (vyombo vya makahaba)[EZEKIELI 23:26-30,40,42].Sehemu nyingine mapambo yanaitwa vyombo vya uzuri (KUTOKA 33:4-6).

Ni muhimu kufahamu kuwa wapo walimu wa Neno la Mungu wanaotofautiana katika mafundisho yao kuhusiana na mapambo.Kundi moja lina msimamo mkali kinyume na mafundisho ya walimu wanaobariki uvaaji wa mapambo.Wanakuwa na maandiko wanayoyasimamia yanayokataza uvaaji wa mapambo .Baadhi ya maandiko hayo ni kama:-[1 TIMOTHEO 2:9-10; 1 PETRO 3:3-5; MWANZO 35:1-5; KUTOKA 33:4-6; EZEKIELI 23:26-30,40,42; ISAYA 3:16-24;; YEREMIA 4:3O].Mapambo yanayotakiwa ni mapambo ya rohoni.Mwanamke ajipambe kwa mapambyasiyoharibika,yasiyoonekana
Yaani,utu wema,utulivu, roho ya upole. iliyo na dhamani kuu mbele za Mungu (1 PETRO 3:3-5; 1 TIMOTHEO 2:9-10).Walimu hawa wanatilia mkazo sana juu ya kuishi maisha yanayoendana maagizo yote.Dauni anasema kuwa akiyaangalia maagizo yote hataaibika mbele za Mungu (ZABURI 119:6).Katika safari ya wana waIsraeli iliyokuwa na watu zaidi ya milioni mbili ni Yoshua na Kalebu tu waalioingia mjini Kanani katika hao wote waliotoka Misri.Mungu anatoa sababu,anasema ‘kwa kuwa walikuwa na roho nyingine ndani yao na kumuandama kwa moyo wote (HESABU 14:23-24).Kwa kuwa walimwandama Bwana kwa kila jambo (KUMBUKUMBU 1:35-39).
Safari ya wana Israeli kuelekea Kanani ni mfano wa safari yetu ya kwenda minguni (1WAKORITHO 10:10)..Kwahiyo,viwango ni vilevile kwa namna ya safari ya Waisraeli.Mtu ambaye hatafata maagizo yote ya Mungu katika Neno lake atakatiliwa mbali na uso wake kama alivyowafanya wana wa Israeli.Kwa kila tendo tufanyalo tulifanye kwa utukufu wa Mungu.Hawa walimu wanafundisha kuwa utakatifu ni mwili na roho (WAEBRANIA 12:14; 2WAKORITHO 7:1; 1WAKORITHO 7:34;1 WATHESALONIKE 5:23; MATHAYO 23:25-26)

Walimu wengine wanafundisha kinyume wakitumia maandiko machache kutetea hoja zao.Tuangalie hoja wanazo tumia na jinsi wanavyotafsiri maandiko kinyume na Kweli.
HOJA YA KWANZA
Mungu haangalii mambo ya nje,anaangalia mambo ya ndani tuKwamba mavazi hayawezi kumzuia mtu kuingia mbinguni.
Hoa hii siyo sahihi kwasababu Utakatifu ni mwil na roho (usafi wa roho na mwili)
[1WAKORITHO 7:34; 2WAKORITHO 7:1; 1WATHESALONIKE 5:23; MATHAYO 23:25-26).Tunatakiwa kusafisha ndani kwanza kasha nje, hapo ndipo tutakuwa tumeutimiza utakatifu wote (mwili na roho).Kwa hiyo si sahihi kuhalarisha mapambo kwa visingizio vya hoja hiyo.
HOJA YA PILI
Tuko huru ndani ya Yesu.palipo na roho wa Mungu ndipo penye uhuru.
Wanasema kuwa tuko huru,hatuko chini ya sheria (WAGALATIA 5:1; 2WAKORITHO 3:17).,Uhuru unaozungumziwa hapa si wa kufanya kitu chochote kinyume na mapenzi ya Mungu.Uhuru uaozungumziwa hapa ni uhuru wa kuwa mbali na dhambi.Kabla hatujaokoka tulikuwa watumwa wa dhambi (YOHANA 8:33-36).Yesu alizungumzia uhuru wa kuwa mbali na dhambi..Mtu akiokoka anakuwa mtumwa wa haki (WARUMI 6:16-18)
Pia wanafundisha wakisema hatuko chini ya sheria lakini ni muhimu kujua sheria ipi inazungumziwa (WAGALATIA 4:5).Sheria inayozungumziwa kuwa hatuko chini yake ni sheria ya Musa.Sisi tuliookolewa kwa damu ya Yesu,hatuko chini ya sheria ya Musa,tunaongozwa na kutawaliwa na sheria ya Yesu (WAEBRANIA 10:28; WAGALATIA 6:2).Tukisema kuwa hatuko chini ya sheria tunasemaje kuwa sisi ni wenye haki? Haki haipatikani pasipo na sheria (WARMI 6:14).Dhambi ni uasi wa sheria (1YOHANA 3:4).Kwa hiyo,tusidanganywe kuwa sheria ya Yesu ni lsi ngumu ukilinganisha na sheria ya Musa.Tunamuona Yesu akifanya marekebisho ya sheria ya Musa tena akiongeza au akikaza viwango (MATHAYO 5:27-28,33-34,43-44).Yesu anasema ukimtaza mke wa mtu kwa kumtamani tayari unahesabika mzinzi lakini kwa Musa ilikuwa mpaka umefanya kitendo cha uzinifu.Sheria ya Yesu inaitwa sheria ya Kifalme (YAKOBO 2:8)Sheria ya kifalme siyo ya kuchezea.Tunapaswa kufanya mapenzi yote ya Bwana (WAEBRANIA 13:20-21)
HOJA YA TATU
Tuvae vyovyote ili tuwapate na mataifa
Msingi umekwisha kuwekwa,yeyote anatakiwa kujenga juu ya msingi huo
(1 WAKORITHO 3:11).Msingi wa mafundisho yetu ni Yesu mwenyewe.Katika kanisa lake hakushusha viwango vya mafundisho hata pale ambapo mafundisho yalionekana kuwa magumu kwao (YOHANA 6:61,66-68).Ukisoma andiko hilo utaona jinsi Yesu alivyofundisha na wanafunzi wengi wakalejea nyuma kabisa wasiandamane naye tena.
Lakini Yesu hakushusha viwango hata kidogo,hata mitume walipobaki aliwauliza kama wanataka kuondoka,wakitaka waondoke tu.Walikwazwa na mafundisho yaliyoonekana kuwa magumu kwao.
Ni muhimu kufahamu kuwa Yesu ndiye mchungaji mkuu wa kondoo .Mchungaji yeyote ni msaidizi kwa Yesu, hivyo wanapaswa kufuata mfano wa viwango vya mchungaji mkuu.Yesu hakushusha viwango ili aendelee kuwa na washirika wanaokwazwa na Neno gumu.Pia ni muhimu kwa wachungaji wa kufahamu kuwa kuna mafundisho ya watoto wachanga kiroho na mafundisho ya watu waliokuwa kiroho.Mtoto mchanga ukimfundisha Neno gumu litamfanya kuona wokovu kuwa ni mgumu.Ataona sheria sheria zimezidi na anaweza hata akarudi nyuma kiroho.
Mchungaji mkuu Yesu Kristo alisema njia iendayo uzimani ni nyembamba,tena imesongwa, waionao ni wachache (MATHAYO 7:13-14).Hatutakiwi kushusha viwango vya mafundisho yetu ili tuwapate wengi.Unaweza kuwa na kanisa kubwa sana linaloonekana kwa macho kuwa ni kubwa kumbe hakuna hata mmoja kati yao aliyeandikwa mbinguni.Kuna kanisa linaloonekana na kanisa lisiloonekana.Kuna kanisa ambalo majina yake yameandikwa duniani na kanisa ambalo majina yake yameandikwa mbinguni (WAEBRANIA 12:22_23).
KWA NINI WANAPOTOSHA NENO LA MUNGU?
Yesu Kristo alisema kuwa siku za mwisho maasi yataongezeka na upendo wa watu wengi utapoa (MATHAYO 24:12).Upendo wa kumpenda Mungu,yaani kuzishika sheria na amri zake zote.Kyatii maagizo yake yote (YOHANA 14:21,23).Unabii huo wa Yesu wa upendo kupoa umekwisha kutimia (UFUNUO 3:15-16).Kanisa la leo limekuwa vuguvugu,ya dunia linataka na mbingu linataka.Yesu anatutaka tuchague kuwa moto au kuwa baridi wala si kuwa vuguvugu.Vuguvugu watatapikwa.Kanisa la leo linafananishwa na kanisa Laodokia (kanisa vuguvugu) linalotaka kufanya chochote kile bila kukemewa (freedom of right).Paulo alitabiri kuwa utakuja wakati ambapo watu hatahitaji kuelezwa habari yoyote ya Kweli,wakizifuata hadithi za uongo.watu ambao watajitafutia walimu wawapendao ambao hawawezi kuwakemea (2Ttimotheo 4:3-5).
Pia nyakati za nabii Isaya walikuwepo watu waliopenda kudanganywa,waliopenda mafundisho laini yadanganyayo (ISAYA 30:9-10).Hata nyakati hizi watu wanapenda sana kudanganywa.Wanapenda kukaa katika makanisa (madhehebu) ambayo viwango vyao sivya kibiblia.
Sababu kubwa ya kuchujwa cha viwango vya Neno la Mungu ni ili washirika wasipungue kanisani.Pia ili wengi waweze kuja na kanisa liongezeke.Lengo la wachungaji wa namna hii ni kutaka kujipatia fedha ya aibu..Siku ya mwisho watapata aibu na kudharaulika,Hawawazii juu ya roho za waumini,jicho lao ni pesa.Waumini wanapaswa kuwa makini na mafundisho wanayofundishwa.Wanapaswa kuyachunguza maandiko kuona kama ndivyo yalivyo (MATENDO 17:10-11).Waberoya walikuwa na hekima sana,wao waliyachunguza maandiko wakati Paulo na Sila wanahubiri.Hata somo hili na maandiko yote usiyapuzie na kuona kuwa huyu si wa dhehebu langu.Mbingu ni moja,Mungu mmoja,na njia ni moja Yesu Kristo Mwokozi wetu.
IWENI WATENDAJI WA NENO WALA SI WASIKIAJI TU
[YAKOBO 1:22]

How is the Islamic idea of jihad different from the violence in the Bible?"

How is the Islamic idea of jihad different from the violence in the Bible?"

Answer: Immediately following the horrific terrorist attacks on 9/11, many Westerners began to take notice of Islam for the first time. Many were shocked to find out that Islam’s holy book (the Koran) provides specific injunctions to engage in acts of violence as part of the “holy war” (jihad) in the cause of their religion. Soon many secular thinkers began to draw comparisons between Islamic terrorist attacks and the violence found in the Bible, particularly the Old Testament. But are these comparisons valid? Are the commands of Yahweh to the Israelites in the Old Testament the same as jihad as prescribed in the Koran? What is the difference between the violence found in the Bible and Islamic Jihad?

To answer this question we must define what we mean by jihad. The word jihad means “striving” or “struggle.” Within Islam, there are several categories of jihad. The word can be used to describe various types of struggles such as “jihad of the pen” (which would involve persuasion or instruction in the promotion of Islam), or “jihad of the heart” (a battle against one’s own sin). However, the most well-known form of jihad is that which involves physical violence or warfare in the cause of Islam. While the Koran does contain passages that encourage Muslims to engage unbelievers with grace and persuasion (Sura 16:125), the Koran contains other verses that appear to command Muslims to engage in offensive physical warfare against non-Muslims.

In Sura 9 we read, “But when the forbidden months are past, then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for God is Oft-forgiving, Most Merciful” (Sura 9:5). Also in Sura 9, “Fight those who believe not in God nor the Last Day, nor hold that forbidden which hath been forbidden by God and His Apostle, nor acknowledge the religion of Truth, (even if they are) of the People of the Book (Christians and Jews), until they pay the jizya [tribute] with willing submission, and feel themselves subdued” (Sura 9:29).

In addition to the teachings of the Koran, Muslims also follow the Hadith, an inspired record of Muhammad’s words and actions. This widely accepted Hadith explains how Muhammad instructed his commander when sent out on an expedition, “When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to [accept] Islam; if they respond to you, accept it from them and desist from fighting against them…If they refuse to accept Islam, demand from them the jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them” (Sahih Muslim, Book 19, Number 4294).

But what about the violence commanded by God in the Old Testament? Is that any different? The most often discussed episodes of violence in the Old Testament were Yahweh’s command for the Israelites to destroy the Canaanites and return to the land that He had promised to them. When assessing these incidents we must understand the context in which these events took place. The Canaanites were a brutal and wicked culture that frequently engaged in incredibly decadent behavior. As Christian author Norman Geisler put it, “This was a thoroughly evil culture, so much so that the Bible says it nauseated God. They were into brutality, cruelty, incest, bestiality, cultic prostitution, and even child sacrifice by fire. They were an aggressive culture that wanted to annihilate the Israelites.”

By ordering the destruction of the Canaanites, God enacted a form of corporate capital punishment on a people that were deserving of God’s judgment for some time. God had given the Canaanite people over 400 years to repent (Genesis 15:13-16). When they did not, the Lord used the Israelites as an instrument of judgment on an evil and deeply depraved society. The Canaanites were not ignorant as news of God’s awesome power had reached them (Joshua 2:10-11; 9:9). Such awareness should have driven them to repentance. The example of Rahab and her family is a sure proof that the Canaanites could have avoided their destruction if they had repented before Israel's God (Joshua 2). No person had to die. God’s desire is that the wicked turn from their sin rather than perish (Ezekiel 18:31-32, 33:11). We must also remember that Yahweh did not sanction all of the wars recorded in the Old Testament, and that all of the wars that were specifically commissioned by Him beyond the time of Joshua were defensive in nature. A number of the battles that Israel fought on the way to and within Canaan were also defensive in nature (Exodus 17:8; Numbers 21:21-32; Deuteronomy 2:26-37; Joshua 10:4).

The more difficult question, however, has to do with Yahweh’s command to kill all of the Canaanites, including the women and children. In response to this, two points need to be kept in mind. First, while the Bible reads that such a command was given, it may well be the case that no women or children were actually killed. All of the battles would probably have involved only soldiers where women and children would likely have fled. As Jeremiah 4 indicates, “At the noise of horseman and archer every city takes to flight; they enter thickets; they climb among rocks; all the cities are forsaken, and no man dwells in them” (Jeremiah 4:29).

Moreover, Deuteronomy 7:2-5 uses the words “utterly destroy” immediately followed by “you shall not intermarry among them,” highlighting the fact that, at least in some instances, the biblical authors employed rhetorical exaggeration (e.g., “all that breaths”, “utterly destroy”, etc.) common to ancient Near East military accounts. This leaves open the possibility that these phrases may express some degree of hyperbolic language, and thus, that no non-combatants were actually killed. The text nowhere explicitly narrates any women or children actually being killed in these battles.

Second, even if we interpret the text to mean that children were killed, this may have been God’s way of ensuring that these children would be saved and immediately brought into His eternal kingdom. The Scripture implies that all children who die before an age of moral accountability will enter heaven (2 Samuel 12:23; Matthew 19:14). Had God allowed these children to grow up in such a vile and heinous culture, these children would likely have grown up into something like their parents and been condemned to hell after they died. God knows the end from the beginning (Isaiah 46:10), and we are simply not in a position to question God as to what is best. Since God is the Giver of life, only He has the right to take it.

In conclusion, we have seen that there is a radical difference between the violence in the Old Testament and Islamic Jihad. First, the violence prescribed by God in the Old Testament was intended for a particular time and limited to a particular people group. There was no precedent set to continue this practice beyond what God had commanded. In contrast, the Koran actually prescribes and condones military jihad in the promotion of Islam. At no time in the Bible do we see God commanding His people to kill unbelievers in the promotion of biblical faith. Second, it is beyond dispute that, in its earliest years, Islam was promoted by the sword. It is exactly the opposite for early Christianity. Many of the early Christians were severely persecuted and martyred for their commitment to Christ. As one Christian philosopher put it, “Both Islam and Christianity were spread by the sword, but the swords were pointing in opposite directions!”

Finally, for the Christian, the final and complete revelation of God is in Jesus Christ, who was remarkably non-violent in His approach. If a Christian engages in violence in the name of Christ, he is doing so in direct disobedience of His Master. Jesus taught that all who live by the sword will die by it (Matthew 26:52). The teachings and example of Muhammad are very different. A Muslim who desires to commit violence in the name of Islam can find ample justification for his action both in the Koran and in the words and actions of the prophet Muhammad.

"What year was Jesus Christ born?"

"What year was Jesus Christ born?"

Answer: The Bible does not provide the exact day or even the exact year in which Jesus was born in Bethlehem. But a close examination of the chronological details of history narrows the possibilities to a reasonable window of time.

The biblical details of Jesus’ birth are found in the Gospels. Matthew 2:1 states that Jesus was born during the days of Herod the king. Since Herod died in 4 B.C., we have a parameter to work with. Further, after Joseph and Mary fled Bethlehem with Jesus, Herod ordered all the boys 2 years old and younger in that vicinity killed. This indicates that Jesus could have been as old as 2 before Herod’s death. This places the date of His birth between 6 and 4 B.C.

Luke 2:1-2 notes several other facts to ponder: “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” We know that Caesar Augustus reigned from 27 B.C. to A.D. 14.

Quirinius governed Syria during this same time period, with records of a census that included Judea in approximately 6 B.C. Some scholars debate whether this is the census mentioned by Luke, but it does appear to be the same event. Based on these historical details, the most likely time of Christ’s birth in Bethlehem is 6-5 B.C.

Luke mentions another detail concerning our timeline: “Jesus, when he began his ministry, was about thirty years of age” (Luke 3:23). Jesus began His ministry during the time John the Baptist ministered in the wilderness, and John’s ministry started “in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas” (Luke 3:1-2).

The only time period that fits all of these facts is A.D. 27-29. If Jesus was “about thirty years of age” by A.D. 27, a birth sometime between 6 and 4 B.C. would fit the chronology. More specifically, Jesus would have been approximately 32 years old at the time He began His ministry (still “about thirty years of age”).

What about the day of Christ’s birth? The tradition of December 25 was developed long after the New Testament period. It’s the day Christians have agreed to celebrate the birth of Jesus, but the exact day of His birth is unknown.

What is known is that biblical and historical details point to an approximate year of birth. Jesus was born in Bethlehem of Judea approximately 6-5 B.C. to Mary, His mother. His birth changed history forever, along with the lives of countless people around the world.

Recommended Resource: Jesus: The Greatest Life of All by Charles Swindoll

THE WARS OF THE JEWS OR THE HISTORY OF THE DESTRUCTION OF JERUSALEM.

THE WARS OF THE JEWS

OR

THE HISTORY OF THE DESTRUCTION OF JERUSALEM.

PREFACE

1. (1) WHEREAS the war which the Jews made with the Romans hath been the greatest of all those, not only that have been in our times, but, in a manner, of those that ever were heard of; both of those wherein cities have fought against cities, or nations against nations; while some men who were not concerned in the affairs themselves have gotten together vain and contradictory stories by hearsay, and have written them down after a sophistical manner; and while those that were there present have given false accounts of things, and this either out of a humor of flattery to the Romans, or of hatred towards the Jews; and while their writings contain sometimes accusations, and sometimes encomiums, but no where the accurate truth of the facts; I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; (2) Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterwards, [am the author of this work].

2. Now at the time when this great concussion of affairs happened, the affairs of the Romans were themselves in great disorder. Those Jews also who were for innovations, then arose when the times were disturbed; they were also in a flourishing condition for strength and riches, insomuch that the affairs of the East were then exceeding tumultuous, while some hoped for gain, and others were afraid of loss in such troubles; for the Jews hoped that all of their nation which were beyond Euphrates would have raised an insurrection together with them. The Gauls also, in the neighborhood of the Romans, were in motion, and the Geltin were not quiet; but all was in disorder after the death of Nero. And the opportunity now offered induced many to aim at the royal power; and the soldiery affected change, out of the hopes of getting money. I thought it therefore an absurd thing to see the truth falsified in affairs of such great consequence, and to take no notice of it; but to suffer those Greeks and Romans that were not in the wars to be ignorant of these things, and to read either flatteries or fictions, while the Parthians, and the Babylonians, and the remotest Arabians, and those of our nation beyond Euphrates, with the Adiabeni, by my means, knew accurately both whence the war begun, what miseries it brought upon us, and after what manner it ended.

3. It is true, these writers have the confidence to call their accounts histories; wherein yet they seem to me to fail of their own purpose, as well as to relate nothing that is sound. For they have a mind to demonstrate the greatness of the Romans, while they still diminish and lessen the actions of the Jews, as not discerning how it cannot be that those must appear to be great who have only conquered those that were little. Nor are they ashamed to overlook the length of the war, the multitude of the Roman forces who so greatly suffered in it, or the might of the commanders, whose great labors about Jerusalem will be deemed inglorious, if what they achieved be reckoned but a small matter.

4. However, I will not go to the other extreme, out of opposition to those men who extol the Romans nor will I determine to raise the actions of my countrymen too high; but I will prosecute the actions of both parties with accuracy. Yet shall I suit my language to the passions I am under, as to the affairs I describe, and must be allowed to indulge some lamentations upon the miseries undergone by my own country. For that it was a seditious temper of our own that destroyed it, and that they were the tyrants among the Jews who brought the Roman power upon us, who unwillingly attacked us, and occasioned the burning of our holy temple, Titus Caesar, who destroyed it, is himself a witness, who, daring the entire war, pitied the people who were kept under by the seditious, and did often voluntarily delay the taking of the city, and allowed time to the siege, in order to let the authors have opportunity for repentance. But if any one makes an unjust accusation against us, when we speak so passionately about the tyrants, or the robbers, or sorely bewail the misfortunes of our country, let him indulge my affections herein, though it be contrary to the rules for writing history; because it had so come to pass, that our city Jerusalem had arrived at a higher degree of felicity than any other city under the Roman government, and yet at last fell into the sorest of calamities again. Accordingly, it appears to me that the misfortunes of all men, from the beginning of the world, if they be compared to these of the Jews (3) are not so considerable as they were; while the authors of them were not foreigners neither. This makes it impossible for me to contain my lamentations. But if any one be inflexible in his censures of me, let him attribute the facts themselves to the historical part, and the lamentations to the writer himself only.

5. However, I may justly blame the learned men among the Greeks, who, when such great actions have been done in their own times, which, upon the comparison, quite eclipse the old wars, do yet sit as judges of those affairs, and pass bitter censures upon the labors of the best writers of antiquity; which moderns, although they may be superior to the old writers in eloquence, yet are they inferior to them in the execution of what they intended to do. While these also write new histories about the Assyrians and Medes, as if the ancient writers had not described their affairs as they ought to have done; although these be as far inferior to them in abilities as they are different in their notions from them. For of old every one took upon them to write what happened in his own time; where their immediate concern in the actions made their promises of value; and where it must be reproachful to write lies, when they must be known by the readers to be such. But then, an undertaking to preserve the memory Of what hath not been before recorded, and to represent the affairs of one's own time to those that come afterwards, is really worthy of praise and commendation. Now he is to be esteemed to have taken good pains in earnest, not who does no more than change the disposition and order of other men's works, but he who not only relates what had not been related before, but composes an entire body of history of his own: accordingly, I have been at great charges, and have taken very great pains [about this history], though I be a foreigner; and do dedicate this work, as a memorial of great actions, both to the Greeks and to the Barbarians. But for some of our own principal men, their mouths are wide open, and their tongues loosed presently, for gain and law-suits, but quite muzzled up when they are to write history, where they must speak truth and gather facts together with a great deal of pains; and so they leave the writing such histories to weaker people, and to such as are not acquainted with the actions of princes. Yet shall the real truth of historical facts be preferred by us, how much soever it be neglected among the Greek historians.

6. To write concerning the Antiquities of the Jews, who they were [originally], and how they revolted from the Egyptians, and what country they traveled over, and what countries they seized upon afterward, and how they were removed out of them, I think this not to be a fit opportunity, and, on other accounts, also superfluous; and this because many Jews before me have composed the histories of our ancestors very exactly; as have some of the Greeks done it also, and have translated our histories into their own tongue, and have not much mistaken the truth in their histories. But then, where the writers of these affairs and our prophets leave off, thence shall I take my rise, and begin my history. Now as to what concerns that war which happened in my own time, I will go over it very largely, and with all the diligence I am able; but for what preceded mine own age, that I shall run over briefly.

7. [For example, I shall relate] how Antiochus, who was named Epiphanes, took Jerusalem by force, and held it three years and three months, and was then ejected out of the country by the sons of Asamoneus: after that, how their posterity quarreled about the government, and brought upon their settlement the Romans and Pompey; how Herod also, the son of Antipater, dissolved their government, and brought Sosins upon them; as also how our people made a sedition upon Herod's death, while Augustus was the Roman emperor, and Quintilius Varus was in that country; and how the war broke out in the twelfth year of Nero, with what happened to Cestius; and what places the Jews assaulted in a hostile manner in the first sallies of the war.

8. As also [I shall relate] how they built walls about the neighboring cities; and how Nero, upon Cestius's defeat, was in fear of the entire event of the war, and thereupon made Vespasian general in this war; and how this Vespasian, with the elder of his sons (4) made an expedition into the country of Judea; what was the number of the Roman army that he made use of; and how many of his auxiliaries were cut off in all Galilee; and how he took some of its cities entirely, and by force, and others of them by treaty, and on terms. Now, when I am come so far, I shall describe the good order of the Romans in war, and the discipline of their legions; the amplitude of both the Galilees, with its nature, and the limits of Judea. And, besides this, I shall particularly go over what is peculiar to the country, the lakes and fountains that are in them, and what miseries happened to every city as they were taken; and all this with accuracy, as I saw the things done, or suffered in them. For I shall not conceal any of the calamities I myself endured, since I shall relate them to such as know the truth of them.

9. After this, [I shall relate] how, When the Jews' affairs were become very bad, Nero died, and Vespasian, when he was going to attack Jerusalem, was called back to take the government upon him; what signs happened to him relating to his gaining that government, and what mutations of government then happened at Rome, and how he was unwillingly made emperor by his soldiers; and how, upon his departure to Egypt, to take upon him the government of the empire, the affairs of the Jews became very tumultuous; as also how the tyrants rose up against them, and fell into dissensions among themselves.

10. Moreover, [I shall relate] how Titus marched out of Egypt into Judea the second time; as also how, and where, and how many forces he got together; and in what state the city was, by the means of the seditious, at his coming; what attacks he made, and how many ramparts he cast up; of the three walls that encompassed the city, and of their measures; of the strength of the city, and the structure of the temple and holy house; and besides, the measures of those edifices, and of the altar, and all accurately determined. A description also of certain of their festivals, and seven purifications of purity, (5) and the sacred ministrations of the priests, with the garments of the priests, and of the high priests; and of the nature of the most holy place of the temple; without concealing any thing, or adding any thing to the known truth of things.

11. After this, I shall relate the barbarity of the tyrants towards the people of their own nation, as well as the indulgence of the Romans in sparing foreigners; and how often Titus, out of his desire to preserve the city and the temple, invited the seditious to come to terms of accommodation. I shall also distinguish the sufferings of the people, and their calamities; how far they were afflicted by the sedition, and how far by the famine, and at length were taken. Nor shall I omit to mention the misfortunes of the deserters, nor the punishments inflicted on the captives; as also how the temple was burnt, against the consent of Caesar; and how many sacred things that had been laid up in the temple were snatched out of the fire; the destruction also of the entire city, with the signs and wonders that went before it; and the taking the tyrants captives, and the multitude of those that were made slaves, and into what different misfortunes they were every one distributed. Moreover, what the Romans did to the remains of the wall; and how they demolished the strong holds that were in the country; and how Titus went over the whole country, and settled its affairs; together with his return into Italy, and his triumph.

12. I have comprehended all these things in seven books, and have left no occasion for complaint or accusation to such as have been acquainted with this war; and I have written it down for the sake of those that love truth, but not for those that please themselves [with fictitious relations]. And I will begin my account of these things with what I call my First Chapter.

ENDNOTES

(1) I have already observed more than once, that this History of the Jewish War was Josephus's first work, and published about A.D. 75, when he was but thirty-eight years of age; and that when he wrote it, he was not thoroughly acquainted with several circumstances of history from the days of Antiochus Epiphanes, with which it begins, till near his own times, contained in the first and former part of the second book, and so committed many involuntary errors therein. That he published his Antiquities eighteen years afterward, in the thirteenth year of Domitian, A.D. 93, when he was much more completely acquainted with those ancient times, and after he had perused those most authentic histories, the First Book of Maccabees, and the Chronicles of the Priesthood of John Hyrcanus, etc. That accordingly he then reviewed those parts of this work, and gave the public a more faithful, complete, and accurate account of the facts therein related; and honestly corrected the errors he bad before run into.

(2) Who these Upper Barbarians, remote from the sea, were, Josephus himself will inform us, sect. 2, viz. the Parthians and Babylonians, and remotest Arabians [of the Jews among them]; besides the Jews beyond Euphrates, and the Adiabeni, or Assyrians. Whence we also learn that these Parthians, Babylonians, the remotest Arabians, [or at least the Jews among them,] as also the Jews beyond Euphrates, and the Adiabeni, or Assyrians, understood Josephus's Hebrew, or rather Chaldaic, books of The Jewish War, before they were put into the Greek language.

(3) That these calamities of the Jews, who were our Savior’s murderers, were to be the greatest that had ever been sence the beginning of the world, our Savior had directly foretold, Matthew 24:21; Mark 13:19; Luke 21:23, 24; and that they proved to be such accordingly, Josephus is here a most authentic witness.

(4) Titus.

(5) These seven, or rather five, degrees of purity, or purification, are enumerated hereafter, B. V. ch. 5. sect. 6. The Rabbins make ten degrees of them, as Reland there informs us.

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Origin of the names of the months

Origin of the names of the months

Only a few names of the month were derived from Roman deities. Most simply came from the numbers of the months or -- in two cases -- in honor of Roman emperors.

January
Named after the Roman god of beginnings and endings Janus (the month Januarius).

February
The name comes either from the old-Italian god Februus or else from februa, signifying the festivals of purification celebrated in Rome during this month.

March
This is the first month of the Roman year. It is named after the Roman god of war, Mars.

April
Called Aprilis, from aperire, "to open". Possible because it is the month in which the buds begin to open.

May
The third month of the Roman calendar. The name probably comes from Maiesta, the Roman goddess of honor and reverence.

June
The fourth month was named in honor of Juno. However, the name might also come from iuniores (young men; juniors) as opposed to maiores (grown men; majors) for May, the two months being dedicated to young and old men.

July
It was the month in which Julius Caesar was born, and named Julius in his honor in 44 BCE, the year of his assassination. Also called Quintilis (fifth month).

August
Originally this month was called Sextilis (from sextus, "six"), but the name was later changed in honor of the first of the Roman emperors, Augustus (because several fortunate events of his life occurred during this month).

September
The name comes from septem, "seven".

October
The name comes from octo, "eight"

November
The name comes from novem, "nine".

December
The name comes from decem, "ten