\u201cFal\u00ebnderoj Zotin p\u00ebrmes Jezu Krishtit, Zotit ton\u00eb. Prandaj, un\u00eb vet\u00eb, duke e kuptuar, i sh\u00ebrbej ligjit t\u00eb Per\u00ebndis\u00eb, por me mish ligjin e m\u00ebkatit “(<\/strong>Romak\u00ebve 7:25).<\/p>\nCila \u00ebsht\u00eb arsyeja q\u00eb apostulli Pal t\u00eb fal\u00ebnderoj\u00eb Per\u00ebndin\u00eb p\u00ebrmes Krishtit Jezus? Ai ishte i lir\u00eb nga ligji (tani ne jemi t\u00eb lir\u00eb nga ligji) pasi ai kishte vdekur p\u00ebr at\u00eb q\u00eb ishte mbajtur: ligji.<\/p>\n
Cili \u00ebsht\u00eb q\u00ebllimi i apostullit Pal q\u00eb t\u00eb vdiste p\u00ebr at\u00eb q\u00eb u mbajt? P\u00ebrgjigja \u00ebsht\u00eb e qart\u00eb: p\u00ebr t’i sh\u00ebrbyer Zotit n\u00eb risin\u00eb e shpirtit (ungjill), gj\u00eb q\u00eb ishte e pamundur gjat\u00eb pleq\u00ebris\u00eb s\u00eb letr\u00ebs (ligjit).<\/p>\n
Apostulli Pal deklaroi kategorikisht se t\u00eb krishter\u00ebt tani ishin t\u00eb lir\u00eb nga ligji, pasi ata kishin vdekur p\u00ebr t\u00eb, dhe p\u00ebrfundon se liria e arritur si rezultat i vdekjes ndaj ligjit ka vet\u00ebm nj\u00eb q\u00ebllim: t’i sh\u00ebrbej\u00eb Per\u00ebndis\u00eb n\u00eb frym\u00eb t\u00eb re, pasi q\u00eb p\u00ebrmes ligjit t\u00eb Moisiut ishte e pamundur t’i sh\u00ebrbente Per\u00ebndis\u00eb (Romak\u00ebve 8.7).<\/p>\n
T\u00eb dy vargjet paraqesin kund\u00ebrshtime: ‘risia e shpirtit’ kund\u00ebrshton ‘pleq\u00ebrin\u00eb e letr\u00ebs’, ashtu si ‘kuptimi’ kund\u00ebrshton ‘mishin’. ‘Ungjilli’ i opozit\u00ebs kundrejt ‘ligjit’ \u00ebsht\u00eb i qart\u00eb, por ‘kuptimi’ i opozit\u00ebs kundrejt ‘mishit’ \u00ebsht\u00eb shum\u00eb delikate, duke \u00e7uar n\u00eb nj\u00eb keq-lexim t\u00eb propozimit t\u00eb Pauline.<\/p>\n
Shprehja greke e p\u00ebrkthyer ‘mir\u00ebkuptim’ \u00ebsht\u00eb \u03bd\u03bf\u03c5\u03c2 [1] (nous), me siguri q\u00eb rrjedh nga rr\u00ebnja e foljes \u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03c9 (ginosko). N\u00eb vendosjen e ‘kuptimit’ t\u00eb kund\u00ebrt ndaj ‘mishit’, ne jemi t\u00eb detyruar t\u00eb marrim n\u00eb konsiderat\u00eb at\u00eb q\u00eb u tha m\u00eb von\u00eb nga apostulli Pal, se Judenjt\u00eb i sh\u00ebrbenin Per\u00ebndis\u00eb pa e kuptuar (Romak\u00ebve 10.2), sepse Ligji, Psalmet dhe profet\u00ebt ishin theksuar:<\/p>\n
“Sepse ata jan\u00eb munges\u00eb k\u00ebshillimi dhe nuk ka mir\u00ebkuptim n\u00eb to.”<\/strong> (Ligji i p\u00ebrt\u00ebrir\u00eb 32:28);<\/p>\n“Prandaj populli im do t\u00eb kapet p\u00ebr munges\u00eb mir\u00ebkuptimi; dhe fisnik\u00ebt e tyre do t\u00eb urin\u00eb, dhe shumica e tyre do t\u00eb jen\u00eb t\u00eb etur “(<\/strong>Isaia 5:13);<\/p>\n“Per\u00ebndia shikoi nga qielli bijt\u00eb e njer\u00ebzve, p\u00ebr t\u00eb par\u00eb n\u00ebse kishte ndonj\u00eb q\u00eb kishte mend dhe e k\u00ebrkoi Per\u00ebndin\u00eb. T\u00eb gjith\u00eb jan\u00eb larguar dhe jan\u00eb b\u00ebr\u00eb t\u00eb ndyr\u00eb. askush nuk b\u00ebn mir\u00eb, jo, as edhe nj\u00eb. A nuk e din\u00eb ata q\u00eb punojn\u00eb paudh\u00ebsi, q\u00eb han\u00eb popullin tim sikur t\u00eb han\u00eb buk\u00eb? Ata nuk e thirr\u00ebn Per\u00ebndin\u00eb.<\/strong> \u201d(Psalmi 53: 2-4);<\/p>\n“Frika nga Zoti \u00ebsht\u00eb fillimi i men\u00e7uris\u00eb; mir\u00ebkuptim kan\u00eb t\u00eb gjith\u00eb ata q\u00eb b\u00ebjn\u00eb urdh\u00ebrimet e tij; l\u00ebvdata e tij vazhdon p\u00ebrgjithmon\u00eb\u201d<\/strong> (Psalmi 111: 10).<\/p>\nApostulli Pal fal\u00ebnderon Zotin n\u00eb vargun 25 sepse vdiq p\u00ebr ligjin dhe tani ishte i lir\u00eb. Far\u00eb do t\u00eb thot\u00eb t\u00eb sh\u00ebrbesh n\u00eb ‘risi t\u00eb mendjes\u2019?<\/p>\n
Liria p\u00ebr t\u2019i sh\u00ebrbyer vullnetit (ligjit [2]) t\u00eb Zotit me mir\u00ebkuptim, pasi q\u00eb me mishin mund t\u00eb sh\u00ebrbehet vet\u00ebm ligji i m\u00ebkatit.<\/p>\n
“Sepse kjo \u00ebsht\u00eb bes\u00eblidhja q\u00eb do t\u00eb b\u00ebj pas atyre dit\u00ebve me sht\u00ebpin\u00eb e Izraelit”, thot\u00eb Zoti; Do t’i zbatoj ligjet e mia n\u00eb kuptimin e tij dhe do t’i shkruaj n\u00eb zemr\u00ebn e tij; Dhe un\u00eb do t\u00eb jem Per\u00ebndia i tyre dhe ata do t\u00eb jen\u00eb populli im “(<\/strong>Hebrenjve 8:10).<\/p>\nN\u00eb t\u00eb dy vargjet, apostulli Pal p\u00ebrdor foljen “p\u00ebr t\u00eb sh\u00ebrbyer” dhe shtyp t\u00eb nj\u00ebjt\u00ebn folje n\u00eb pjes\u00ebn e fundit t\u00eb vargut:<\/p>\n
“… q\u00eb t\u00eb mund t\u00eb sh\u00ebrbejm\u00eb n\u00eb nj\u00eb mendje t\u00eb re dhe jo (t\u00eb sh\u00ebrbejm\u00eb) n\u00eb pleq\u00ebrin\u00eb e letr\u00ebs”<\/strong> (Romak\u00ebve 7: 6);<\/p>\n“… me mir\u00ebkuptim un\u00eb i sh\u00ebrbej ligjit t\u00eb Per\u00ebndis\u00eb, por me mishin (un\u00eb i sh\u00ebrbej) ligjit t\u00eb m\u00ebkatit”<\/strong> (Romak\u00ebve 7:25).<\/p>\nN\u00ebp\u00ebrmjet k\u00ebsaj analize \u00ebsht\u00eb e leht\u00eb t\u00eb diagnostikohet q\u00eb, p\u00ebr shkak t\u00eb keq-leximit, d.m.th, pa marr\u00eb parasysh p\u00ebrdorimin e mundsh\u00ebm t\u00eb burimeve t\u00eb caktuara letrare, si\u00e7 jan\u00eb figurat e stilit, lindin keqkuptime t\u00eb shumta.<\/p>\n
Nj\u00eb shembull i qart\u00eb i burimeve p\u00ebrkat\u00ebse p\u00ebr t\u00eb shkruar \u00ebsht\u00eb gjetur n\u00eb vargjet q\u00eb sapo kemi krahasuar, ku kemi nj\u00eb nga figurat e gjuh\u00ebs (Brazil), ose figura stili \/ figura retorike (Portugali).<\/p>\n
“Figura e gjuh\u00ebs jan\u00eb strategji letrare q\u00eb shkrimtari mund t\u00eb zbatoj\u00eb n\u00eb tekst p\u00ebr t\u00eb arritur nj\u00eb efekt t\u00eb vendosur n\u00eb interpretim.”<\/strong><\/p>\nAto jan\u00eb forma m\u00eb t\u00eb lokalizuara t\u00eb t\u00eb shprehurit n\u00eb krahasim me funksionet gjuh\u00ebsore, t\u00eb cilat jan\u00eb karakteristika globale t\u00eb tekstit.<\/p>\n
“Ato mund t\u00eb lidhen me aspektet semantike, fonologjike ose sintaksore t\u00eb fjal\u00ebve t\u00eb prekura.<\/strong> “Wikipedia”.<\/strong><\/p>\nResourcefar\u00eb burimi p\u00ebrdori apostulli Pal n\u00eb vargjet e m\u00ebsip\u00ebrme? Ajo p\u00ebrdor nj\u00eb figur\u00eb stili t\u00eb quajtur nj\u00eb elips, q\u00eb \u00ebsht\u00eb:<\/p>\n
\u201cEllipse \u00ebsht\u00eb nj\u00eb shtypje e nj\u00eb fjale t\u00eb kuptuar leht\u00ebsisht. Sht\u00eb l\u00ebshimi i q\u00ebllimsh\u00ebm i nj\u00eb termi, leht\u00ebsisht i identifikuesh\u00ebm nga konteksti ose elementet gramatikore t\u00eb pranishme n\u00eb fjali. Kjo l\u00ebshim e b\u00ebn tekstin konciz dhe elegant. \u201dWikipedia.<\/strong><\/p>\nMos shqyrtimi i parimeve elementare t\u00eb interpretimit t\u00eb tekstit shtremb\u00ebron iden\u00eb q\u00eb shkrimtari k\u00ebrkon t\u00eb p\u00ebr\u00e7oj\u00eb, duke shkaktuar gabime doktrinore.<\/p>\n
N\u00ebse dikush nuk merr parasysh elemente q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me semantik\u00ebn, \u00ebsht\u00eb shkat\u00ebrrimtare, ai do t\u00eb thoshte se dikush i l\u00eb pas dore elementet q\u00eb i p\u00ebrkasin retorik\u00ebs (arti i fjal\u00ebs s\u00eb mir\u00eb), pasi apostulli Pal ishte njeri i kultur\u00ebs s\u00eb koh\u00ebs.<\/p>\n
Duke analizuar ekspozit\u00ebn e apostullit Pal, \u00ebsht\u00eb e qart\u00eb se ai k\u00ebrkon t\u00eb b\u00ebj\u00eb bashk\u00ebbiseduesin e tij, p\u00ebrmes arsyetimit t\u00eb tij, t\u00eb bind\u00eb veten se d\u00ebrguesi \u00ebsht\u00eb i sakt\u00eb.<\/p>\n
Retorika si teknik\u00eb e ekspozimit nuk ka p\u00ebr q\u00ebllim t\u00eb dalloj\u00eb at\u00eb q\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb ose e drejt\u00eb, por p\u00ebrkundrazi p\u00ebr ta b\u00ebr\u00eb marr\u00ebsin e mesazhit t\u00eb dal\u00eb n\u00eb p\u00ebrfundimin se ideja e n\u00ebnkuptuar n\u00eb ligj\u00ebrim paraqet at\u00eb q\u00eb \u00ebsht\u00eb e v\u00ebrtet\u00eb apo e drejt\u00eb.<\/p>\n
Shtuar k\u00ebsaj, jan\u00eb probleme t\u00eb ndryshme q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me kuptimin e p\u00ebrkthyesve kur derdhin tekstet e shenjta, pasi tekstet biblike t\u00eb transkriptuara t\u00eb origjinalit nuk kishin shenja pik\u00ebsimi, rregulla q\u00eb u fut\u00ebn von\u00eb.<\/p>\n
Megjith\u00ebse analizojm\u00eb tekstet biblike duke p\u00ebrdorur referencat e kapitujve dhe vargjeve, nuk duhet t\u00eb harrojm\u00eb se k\u00ebto ndarje nuk u b\u00ebn\u00eb nga shkrimtar\u00ebt e Bibl\u00ebs.<\/p>\n
K\u00ebto ndarje u prezantuan mij\u00ebra vjet pas shkrimit t\u00eb librave origjinal p\u00ebr t\u00eb leht\u00ebsuar vendndodhjen e fragmenteve dhe p\u00ebr t\u00eb specifikuar, prandaj, ato nuk duhet t\u00eb konsiderohen gjat\u00eb leximit dhe interpretimit t\u00eb tekstit.<\/p>\n
Ndarja e Bibl\u00ebs n\u00eb kapituj u prezantua nga profesori i universitetit parizian, Stephen Langton n\u00eb 1227. Ndarja e Bibl\u00ebs n\u00eb vargje u prezantua n\u00eb 1551 nga shtypshkronja pariziane Robert Stephanus. (Divizionet kishin p\u00ebr q\u00ebllim t\u00eb leht\u00ebsonin konsultimin dhe citimet biblike.)<\/p>\n
<\/p>\n
<\/span>Pa bindje<\/u><\/strong><\/span><\/h2>\n“Prandaj, tani nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Jezu Krishtin, t\u00eb cil\u00ebt nuk ecin pas mishit, por pas Frym\u00ebs.”<\/strong> (Romak\u00ebve 8: 1).<\/p>\nKy varg mb\u00ebshtet argumentet q\u00eb apostulli Pal paraqiti n\u00eb kapitujt e m\u00ebparsh\u00ebm. Ne mund ta kuptojm\u00eb struktur\u00ebn e letr\u00ebs drejtuar t\u00eb krishter\u00ebve n\u00eb Rom\u00eb.<\/p>\n
Ky varg prezanton nj\u00eb p\u00ebrfundim, p\u00ebrmes lidhjes p\u00ebrfundimtare, ‘pra,’ bazuar n\u00eb at\u00eb q\u00eb apostulli Pav\u00ebl u shpreh m\u00eb her\u00ebt.<\/p>\n
“pra – lidhja p\u00ebrfundimtare e barabart\u00eb me, prandaj, rrjedhimisht, rrjedhimisht”.<\/p>\n
“P\u00ebrdorimi i lidhjes” pra “duhet t\u00eb prezantoj\u00eb nj\u00eb p\u00ebrfundim t\u00eb bazuar n\u00eb at\u00eb q\u00eb \u00ebsht\u00eb th\u00ebn\u00eb m\u00eb par\u00eb – lutja ose teksti paraprak – k\u00ebshtu q\u00eb \u00ebsht\u00eb gabim t\u00eb fillosh nj\u00eb periudh\u00eb, nd\u00ebrhyrje ose p\u00ebrgjigje me k\u00ebt\u00eb bashk\u00eblidhje.”<\/p>\n
P\u00ebr t\u00eb kuptuar struktur\u00ebn e letr\u00ebs, \u00ebsht\u00eb e nevojshme t\u00eb t\u00ebrhiqeni n\u00eb ndajfoljen e koh\u00ebs (tani) q\u00eb apostulli i johebrenjve prezanton menj\u00ebher\u00eb pas lidhjes p\u00ebrmbyll\u00ebse, ‘prandaj’: ‘Prandaj, tani …’<\/strong> (Romak\u00ebve 8: 1).<\/p>\nApostulli Pav\u00ebl tregoi se t\u00eb gjith\u00eb njer\u00ebzit ishin n\u00ebn m\u00ebkat. (Romak\u00ebve 3: 1-20) dhe p\u00ebrshkroi drejt\u00ebsin\u00eb e Zotit t\u00eb dh\u00ebn\u00eb nga ungjilli (besimi) p\u00ebr t\u00eb gjith\u00eb ata q\u00eb besojn\u00eb (pa dallim), dhe e p\u00ebrdor\u00ebn ndajfoljen e koh\u00ebs ‘tani’ “Por tani drejt\u00ebsia e Per\u00ebndis\u00eb \u00ebsht\u00eb shfaqur pa ligj …\u201d (Romak\u00ebve 3:21).<\/strong><\/p>\nApostulli i johebrenjve u tregon lexuesve t\u00eb tij se hiri i Zotit \u00ebsht\u00eb i duksh\u00ebm p\u00ebr t\u00eb gjith\u00eb ata q\u00eb besojn\u00eb pa asnj\u00eb dallim, dhe tregon p\u00ebrmes ndajfoljes s\u00eb koh\u00ebs “tani” se drejt\u00ebsia e Zotit \u00ebsht\u00eb efektive n\u00eb koh\u00ebn e tanishme.<\/p>\n
Besimtari \u00ebsht\u00eb tani, n\u00eb koh\u00ebn e tanishme.<\/p>\n
issht\u00eb nj\u00eb kusht i duhur p\u00ebr ata q\u00eb kan\u00eb besuar n\u00eb Krishtin, dhe jo nj\u00eb dhurat\u00eb p\u00ebr t’u dh\u00ebn\u00eb vet\u00ebm n\u00eb t\u00eb ardhmen (Romak\u00ebve 3:26).Pse drejt\u00ebsia e Zotit tani \u00ebsht\u00eb, dhe u jepet t\u00eb gjith\u00ebve pa asnj\u00eb dallim?<\/p>\n
S\u00eb pari, sepse t\u00eb gjith\u00eb kan\u00eb m\u00ebkatuar dhe kan\u00eb r\u00ebn\u00eb n\u00eb drit\u00eb t\u00eb lavdis\u00eb s\u00eb Per\u00ebndis\u00eb (Romak\u00ebve 3:23).<\/p>\n
Vini re se Pali s\u00eb pari paraqet hirin e Zotit (Romak\u00ebve 3:21), dhe pastaj i referohet gjendjes s\u00eb njer\u00ebzimit pa Krishtin (Romak\u00ebve 3:23).<\/p>\n
N\u00eb baz\u00eb t\u00eb informacionit t\u00eb dh\u00ebn\u00eb n\u00eb vargjet 21-27 t\u00eb kapitullit 3 t\u00eb letr\u00ebs drejtuar Romak\u00ebve, apostulli Pal p\u00ebrfundon se t\u00eb gjith\u00eb njer\u00ebzit jan\u00eb t\u00eb justifikuar p\u00ebrmes ungjillit t\u00eb Krishtit.<\/p>\n
“Prandaj ne p\u00ebrfundojm\u00eb se nj\u00eb njeri justifikohet me an\u00eb t\u00eb besimit pa veprat e ligjit”.<\/strong> “(Romak\u00ebve 3:28)”<\/p>\nP\u00ebrfundimi q\u00eb apostulli Pal b\u00ebn n\u00eb vargun 2 t\u00eb kapitullit 3 e b\u00ebn at\u00eb t\u00eb paraqes\u00eb personin e Abrahamit si nj\u00eb shembull t\u00eb nj\u00eb johebreni t\u00eb arritur nga hiri i Zotit me an\u00eb t\u00eb besimit shum\u00eb p\u00ebrpara se t\u00eb jepej ligji (Romak\u00ebt 4.10).<\/p>\n
Pasi e paraqet Abrahamin si prov\u00eb t\u00eb plot\u00eb se hiri i Zotit gjithashtu arrin johebrenjt\u00eb, apostulli Pal vazhdon t\u00eb tregoj\u00eb se ligji nuk ishte shkaku i lumturis\u00eb s\u00eb arritur nga babai i tij Abraham, por premtimi (Romak\u00ebve 4:13).<\/p>\n
Pasi t\u00eb d\u00ebshmoj\u00eb se rrethprerja dhe ligji nuk jan\u00eb shkaqe justifikimi n\u00eb Zotin, apostulli Pal paraqet nj\u00eb p\u00ebrfundim t\u00eb ri, i cili merr argumentin e paraqitur n\u00eb kapitullin 3, vargun 21: \u00abPrandaj, duke qen\u00eb t\u00eb justifikuar me besim, ne kemi paqe. Me Per\u00ebndin\u00eb p\u00ebrmes Zotit ton\u00eb Jezu Krisht\u201d<\/strong> (Romak\u00ebve 5.1).<\/p>\nApostulli Pal kishte njoftuar tashm\u00eb se drejt\u00ebsia e Zotit u manifestua pa ligj, sipas d\u00ebshmis\u00eb s\u00eb ligjit dhe profet\u00ebve (Romak\u00ebve 3:21, dhe p\u00ebrfundon se justifikimi me an\u00eb t\u00eb besimit vendos paqen me Per\u00ebndin\u00eb).<\/p>\n
Pasi demonstroi se t\u00eb krishter\u00ebt arrit\u00ebn paqen me Per\u00ebndin\u00eb, pasi ai u pajtua me Per\u00ebndin\u00eb me vdekjen e Birit t\u00eb tij (Romak\u00ebve 5:10), apostulli Pal vazhdon t\u00eb demonstroj\u00eb se si ndodhi skamja e njer\u00ebzimit p\u00ebr lavdin\u00eb e Per\u00ebndis\u00eb (Romak\u00ebve 5:12). -20); sqaron se \u00ebsht\u00eb e pamundur p\u00ebr ata q\u00eb kan\u00eb vdekur t\u00eb m\u00ebkatojn\u00eb t\u00eb jetojn\u00eb n\u00eb m\u00ebkat (Romak\u00ebve 6: 2); q\u00eb t\u00eb krishter\u00ebt lirohen nga ligji (Romak\u00ebve 7: 7); ai paraqet natyr\u00ebn e ligjit (Romak\u00ebve 7:12), dhe pamund\u00ebsin\u00eb e njeriut t\u00eb mishit (Romak\u00ebve 7:14).<\/p>\n
Pjesa nga letra e Palit drejtuar Romak\u00ebve midis kapitullit gjasht\u00eb dhe shtat\u00eb tregon se si justifikimi jepet me an\u00eb t\u00eb besimit, gj\u00eb q\u00eb \u00e7on n\u00eb p\u00ebrfundimin vijues: ne kemi paqe me Per\u00ebndin\u00eb (Romak\u00ebve 5.1), sepse jemi justifikuar nga hiri i tij (Romak\u00ebve 3:24). ) dhe tani nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb ecin pas Zotit (Romak\u00ebve 8: 1).<\/p>\n
Shp\u00ebtimi n\u00eb Krishtin \u00ebsht\u00eb p\u00ebr “tani” (i tanish\u00ebm i tensionuar) dhe jo p\u00ebr t\u00eb ardhmen. Sot \u00ebsht\u00eb dita e shp\u00ebtimit. Sot \u00ebsht\u00eb dita m\u00eb e pranueshme (2 Korintasve 6: 2). Njeriu shp\u00ebtohet sot (i pranish\u00ebm) nga d\u00ebnimi i dh\u00ebn\u00eb n\u00eb Eden (e kaluara), dhe k\u00ebshtu \u00ebsht\u00eb e justifikuar sot, tani.<\/p>\n
Apostulli Pal thekson se nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Krishtin Jezus.<\/p>\n
Pse shkruajti se nuk kishte asnj\u00eb d\u00ebnim? A nuk do t\u00eb ishte e sakt\u00eb: a nuk ka d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Jezu Krishtin?<\/p>\n
N\u00ebse apostulli i johebrenjve thot\u00eb se nuk ka d\u00ebnim, \u00ebsht\u00eb sepse m\u00eb shum\u00eb se nj\u00eb d\u00ebnim ishte i mundur.<\/p>\n
Sa bindje ka?<\/p>\n
Bibla na paraqet dy d\u00ebnime:<\/p>\n
a) d\u00ebnimi n\u00eb Adem, i cili u b\u00eb n\u00eb Eden (e kaluara), ku t\u00eb gjith\u00eb njer\u00ebzit u b\u00ebn\u00eb m\u00ebkatar\u00eb, t\u00eb tjet\u00ebrsuar (t\u00eb vdekur) nga Zoti (Romak\u00ebve 5:18);<\/p>\n
b) d\u00ebnimin q\u00eb do t\u00eb jepet n\u00eb Gjykat\u00ebn e Madhe t\u00eb Fronit t\u00eb Bardh\u00eb (t\u00eb ardhmen), n\u00eb lidhje me veprat (Zbulesa 20:12).<\/p>\n
Kur apostulli Pali tha – nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Krishtin, ai aludoi p\u00ebr ndarjen e njeriut dhe lavdin\u00eb e Zotit, pa l\u00ebn\u00eb pas dore efektet e veprave t\u00eb qortueshme t\u00eb njer\u00ebzimit pa Krishtin.<\/p>\n
T\u00eb gjith\u00eb ata q\u00eb jan\u00eb n\u00eb Krishtin, p\u00ebrve\u00e7 q\u00eb jan\u00eb t\u00eb lir\u00eb nga d\u00ebnimi me vdekje p\u00ebr shkak t\u00eb vepr\u00ebs s\u00eb Adamit, nuk do t\u00eb paraqiten para Gjykat\u00ebs s\u00eb Madhe t\u00eb Fronit t\u00eb Bardh\u00eb, por do t\u00eb paraqiten para Gjykat\u00ebs s\u00eb Krishtit p\u00ebr t’u shp\u00ebrblyer, ku nuk ka asnj\u00eb d\u00ebnim. Romak\u00ebve 14:10; 2 Korintasve 5:10).<\/p>\n
Duke marr\u00eb parasysh at\u00eb q\u00eb njoftoi apostulli Pal: \u00abPrandaj, tani nuk ka d\u00ebnim …\u00bb <\/strong>(Romak\u00ebve 8: 1), \u00ebsht\u00eb e qart\u00eb se njeriu i ri n\u00eb Krishtin \u00ebsht\u00eb i bekuar.<\/p>\n“K\u00ebshtu q\u00eb Davidi shpall gjithashtu t\u00eb bekuar njeriun t\u00eb cilit Zoti i imponon drejt\u00ebsi pa vepra, duke th\u00ebn\u00eb,”<\/strong> (Romak\u00ebve 4 dhe 8).<\/p>\nAta q\u00eb besojn\u00eb n\u00eb Krishtin u jan\u00eb falur m\u00ebkatet e tyre, m\u00ebkatet e tyre t\u00eb mbuluara, dometh\u00ebn\u00eb, Zoti nuk ua b\u00ebn m\u00ebkat atyre. Tani, n\u00ebse po, si \u00ebsht\u00eb e mundur q\u00eb i krishteri t\u00eb jet\u00eb akoma nj\u00eb njeri “fatkeq”, “i mallkuar”?<\/p>\n
N\u00ebse nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Krishtin, nuk ka t\u00eb ngjar\u00eb q\u00eb apostulli Pal b\u00ebri deklarat\u00ebn “Un\u00eb jam njeri i mallkuar” p\u00ebr gjendjen e tij t\u00eb re n\u00eb Krisht, por n\u00eb lidhje me gjendjen e tij t\u00eb m\u00ebparshme.<\/p>\n
<\/p>\n
<\/span>Krijes\u00eb e re<\/u><\/strong><\/span><\/h2>\nDuke konsideruar se nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Jezu Krishtin.<\/p>\n
far\u00eb duhet t\u00eb jesh n\u00eb Krishtin? Si t\u00eb jesh n\u00eb Krishtin? Cili \u00ebsht\u00eb realiteti i atyre q\u00eb jan\u00eb n\u00eb Krishtin?<\/p>\n
N\u00eb shkrim p\u00ebr t\u00eb krishter\u00ebt n\u00eb Korint, apostulli Pal b\u00ebri fjalin\u00eb e m\u00ebposhtme:<\/p>\n
“Pra, n\u00ebse dikush \u00ebsht\u00eb n\u00eb Krishtin, ai \u00ebsht\u00eb nj\u00eb krijes\u00eb e re; gj\u00ebrat e vjetra kan\u00eb vdekur; vini re, t\u00eb gjitha gj\u00ebrat b\u00ebhen t\u00eb reja “(<\/strong>2 Korintasve 5:17).<\/p>\nKrijes\u00eb e Re<\/strong> – Sipas p\u00ebrcaktimit, Kush \u00ebsht\u00eb n\u00eb Krishtin \u00ebsht\u00eb nj\u00eb krijes\u00eb e re;<\/p>\nLindja e re<\/strong> – issht\u00eb e mundur vet\u00ebm t\u00eb jesh n\u00eb Krishtin ata q\u00eb u lind\u00ebn p\u00ebrs\u00ebri p\u00ebrmes far\u00ebs s\u00eb pakorruptueshme, q\u00eb \u00ebsht\u00eb fjala e Zotit;<\/p>\nRealiteti<\/strong> – gj\u00ebrat e vjetra kan\u00eb vdekur dhe gjith\u00e7ka \u00ebsht\u00eb b\u00ebr\u00eb e re.<\/p>\nKur lexojm\u00eb, nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Krishtin Jezus, n\u00ebnkupton t\u00eb mos d\u00ebnosh krijes\u00ebn e re t\u00eb lindur sipas fjal\u00ebs s\u00eb s\u00eb v\u00ebrtet\u00ebs, t\u00eb jetosh ekzistenc\u00ebn dhe realitetin e ri: gjith\u00e7ka e re!<\/p>\n
Krahaso:<\/strong><\/p>\n“Pra, n\u00ebse dikush \u00ebsht\u00eb n\u00eb Krishtin, ai \u00ebsht\u00eb nj\u00eb krijes\u00eb e re; gj\u00ebrat e vjetra kan\u00eb vdekur; vini re, t\u00eb gjitha gj\u00ebrat b\u00ebhen t\u00eb reja “(<\/strong>2 Korintasve 5:17);<\/p>\n“Prandaj, tani nuk ka asnj\u00eb d\u00ebnim p\u00ebr ata q\u00eb jan\u00eb n\u00eb Jezu Krishtin, t\u00eb cil\u00ebt nuk ecin pas mishit, por pas Frym\u00ebs”<\/strong> (Romak\u00ebve 8: 1).<\/p>\nBazuar n\u00eb k\u00ebto dy vargje, konstatohet se ‘t\u00eb jesh nj\u00eb krijes\u00eb e re’ \u00ebsht\u00eb e nj\u00ebjt\u00eb me ‘t\u00eb jesh n\u00eb Krishtin’, dhe anasjelltas. P\u00ebr ata q\u00eb jan\u00eb n\u00eb Krishtin, nuk ka asnj\u00eb d\u00ebnim. P\u00ebr krijes\u00ebn e re (ai q\u00eb \u00ebsht\u00eb n\u00eb Krishtin) nuk ka asnj\u00eb d\u00ebnim.<\/p>\n
Pjesa b e dy vargjeve adreson t\u00eb nj\u00ebjt\u00ebn tem\u00eb. ‘Gj\u00ebrat e vjetra’ q\u00eb kan\u00eb vazhduar i referohen ‘ecjes pas mishit’, ashtu si ‘ecja pas shpirtit’ i referohet ‘gjith\u00e7ka q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb e re’.<\/p>\n
<\/p>\n
<\/span>Mishi kundrejt Frym\u00ebs<\/span><\/span><\/h2>\nP\u00ebr t\u00eb vazhduar ekspozit\u00ebn, s\u00eb pari duhet t\u00eb p\u00ebrcaktohet se \u00e7far\u00eb \u00ebsht\u00eb ‘mishi’ dhe \u00e7far\u00eb \u00ebsht\u00eb ‘fryma’ n\u00eb k\u00ebt\u00eb kontekst, p\u00ebr nj\u00eb lexim t\u00eb mir\u00eb dhe t\u00eb kuptuarit e sigurt t\u00eb kapitullit 8 t\u00eb Romak\u00ebve varet nga ky p\u00ebrkufizim.<\/p>\n
70-Her\u00ebn e par\u00eb q\u00eb apostulli Pali p\u00ebrdor termin mish ishte n\u00eb lidhje me Jezusin, p\u00ebr t\u00eb demonstruar se Ai \u00ebsht\u00eb fara e premtuar e Zotit p\u00ebr Davidin (2 Samuel 7:14), Fjala u b\u00eb mish (Gjoni 1:14).<\/p>\n
“N\u00eb lidhje me Birin e tij,<\/strong> i cili lindi nga pasardhja e Davidit pas mishit”<\/strong>, (Romak\u00ebve 1: 3).<\/p>\nShprehja greke ‘\u03c3\u03ac\u03c1\u03ba\u03b1’ (sarx), e p\u00ebrkthyer nga ‘mishi’ u p\u00ebrdor p\u00ebr t\u00eb demonstruar se Jezu Krishti \u00ebsht\u00eb prejardhja e Davidit, p\u00ebrmes lidhjes s\u00eb gjakut q\u00eb u krijua nga Virgj\u00ebresha Mari.<\/p>\n
I nj\u00ebjti term p\u00ebrdoret n\u00eb Kapitullin 2:<\/p>\n
“Sepse nuk \u00ebsht\u00eb nj\u00eb Jude nga jasht\u00eb, dhe as rrethprerja e jashtme nuk \u00ebsht\u00eb n\u00eb mish.”<\/strong> (Romak\u00ebve 2:28).<\/p>\nN\u00eb k\u00ebt\u00eb varg, apostulli p\u00ebrdor termin p\u00ebr t’iu referuar shenj\u00ebs s\u00eb rrethprerjes q\u00eb \u00e7ojn\u00eb hebrenjt\u00eb p\u00ebr shkak t\u00eb shenj\u00ebs q\u00eb Zoti i dha Abrahamit (Zanafilla 17: 10-13).<\/p>\n
“Dhe njeriu i parrethprer\u00eb, mishi i t\u00eb cilit ka parath\u00ebn\u00eb mishi, ai shpirt do t\u00eb shfaroset nga populli i tij; Ai e ka prishur bes\u00eblidhjen time. \u201d(<\/strong>Zanafilla 14:14).<\/p>\nM\u00eb tej, apostulli Pav\u00ebl aludon njer\u00ebzimin p\u00ebrmes termin ‘mish’:<\/p>\n
“Prandaj, asnj\u00eb mish nuk do t\u00eb justifikohet para tij me veprat e ligjit, sepse me ligj \u00ebsht\u00eb njohja e m\u00ebkatit.”<\/strong> (Romak\u00ebve 3:20).<\/p>\nPasi citon Psalmet dhe Profet\u00ebt (Romak\u00ebve 3: 10-18), apostulli Pal thekson se mishi no jo \u2019justifikohet me an\u00eb t\u00eb veprave t\u00eb ligjit, dometh\u00ebn\u00eb, p\u00ebrmes veprave t\u00eb ligjit, nuk mund t\u00eb jen\u00eb as hebre as grek\u00eb. Justifikuar.<\/p>\n
P\u00ebrdorimi tjet\u00ebr i termit mish b\u00ebhet n\u00eb lidhje me baban\u00eb Abraham:<\/p>\n
“Thenfar\u00eb do t\u00eb themi, pasi ta kemi arritur Abrahamit, atin ton\u00eb, sipas mishit?”<\/strong> (Romak\u00ebve 4.1).<\/p>\nTermi p\u00ebrdoret n\u00eb kuptimin e pasardh\u00ebsve, sepse sipas mishit Abraham \u00ebsht\u00eb babai i Judenjve (Gjoni 8:37).<\/p>\n
Apostulli i johebrenjve d\u00ebshmon se Abrahami nuk arriti asgj\u00eb sipas ligjit, sepse n\u00ebse nuk do t\u00eb ishte p\u00ebr premtimin se ai do t\u00eb ishte trash\u00ebgimtari i bot\u00ebs, kur t\u00eb merrte vul\u00ebn e drejt\u00ebsis\u00eb s\u00eb besimit n\u00eb parrethprerje, ai nuk do t\u00eb ishte babai i t\u00eb gjith\u00ebve. Q\u00eb besojn\u00eb (Romak\u00ebve 4: 10-13).<\/p>\n
N\u00ebse jo p\u00ebr fjal\u00ebn e Per\u00ebndis\u00eb q\u00eb i jepej Abrahamit lirisht, ai do t\u00eb ishte si njer\u00ebzit e tjer\u00eb. Por p\u00ebrmes fjal\u00ebs s\u00eb besimit, Abrahami besoi, besimi i tij n\u00eb fjal\u00ebn e Zotit ishte shkaku i justifikimit.<\/p>\n
“At\u00ebher\u00eb ai e nxori jasht\u00eb dhe tha:” Shiko tani n\u00eb qiej dhe num\u00ebro yjet, n\u00ebse mund t’i num\u00ebrosh. <\/strong>Dhe ai i tha: “K\u00ebshtu do t\u00eb jet\u00eb pasardhja jote”. Dhe ai e besoi Zotin dhe e llogariti at\u00eb p\u00ebr drejt\u00ebsi “(<\/strong>Zanafilla 15: 5-6).<\/p>\nKonotacioni i termit ‘mish’ \u00ebsht\u00eb m\u00eb i nd\u00ebrlikuar n\u00eb kapitullin 6:<\/p>\n
“Un\u00eb flas si nj\u00eb njeri p\u00ebr shkak t\u00eb dob\u00ebsis\u00eb s\u00eb mishit tuaj; pasi si\u00e7 u paraqit\u00ebt an\u00ebtar\u00ebve tuaj p\u00ebr t’i sh\u00ebrbyer ndyr\u00ebsis\u00eb dhe s\u00eb keqes ndaj lig\u00ebsis\u00eb, k\u00ebshtu q\u00eb tani paraqitini an\u00ebtar\u00ebt tuaj t\u00eb sh\u00ebrbejn\u00eb drejt\u00ebsi p\u00ebr shenjt\u00ebrimin “<\/strong>(Romak\u00ebve 6:19).<\/p>\nApostulli th\u00ebrret n\u00eb institutin e skllav\u00ebris\u00eb p\u00ebr t\u00eb demonstruar gjendjen e njeriut n\u00ebn m\u00ebkat dhe drejt\u00ebsi, dhe pastaj thekson nevoj\u00ebn p\u00ebr argumentim: Un\u00eb flas si njeri p\u00ebr shkak t\u00eb brisht\u00ebsis\u00eb s\u00eb mishit t\u00eb bashk\u00ebbiseduesve.<\/p>\n
“\u0391\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03b7\u03c2 \u03bb\u03b5\u03b3\u03c9\u03bb\u03af\u03b1\u03c2 \u03c4\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c4\u03b1\u03bd\u03b5\u03b9\u03b1\u03bd \u03c4\u03b7\u03c2 \u03c3\u03b1\u03c1\u03ba\u03bf\u03c2 \u03c5\u03bc\u03c9\u03bd”<\/strong> Scrusner’s Textus Receptus (1894).<\/p>\nN\u00eb terma njer\u00ebzor\u00eb un\u00eb flas p\u00ebr shkak t\u00eb dob\u00ebsis\u00eb [3] t\u00eb mishit tuaj ‘Testamenti i Ri Portugez Grek Interlinear, SBB.<\/strong><\/p>\n <\/p>\n
P\u00ebremri pronor \u1f51\u03bc\u1ff6\u03bd \u00ebsht\u00eb n\u00eb gjenitiv, dhe vjen n\u00eb numrin e personit t\u00eb dyt\u00eb p\u00ebr t\u00eb demonstruar brisht\u00ebsin\u00eb e mishit t\u00eb bashk\u00ebbiseduesve.<\/p>\n
A i referohet apostulli trupit t\u00eb b\u00ebr\u00eb nga l\u00ebnd\u00eb organike? P\u00ebr d\u00ebshirat dhe d\u00ebshirat njer\u00ebzore? Pyetje t\u00eb tilla si etika morale dhe karakteri?<\/p>\n
Jo! Apostulli po theksoi se sa e brisht\u00eb argumenti njer\u00ebzor bazohej n\u00eb zbritjen nga mishi i Abrahamit.<\/p>\n
Argumenti i b\u00ebr\u00eb nga apostulli Pal ishte i zakonsh\u00ebm q\u00eb hebrenjt\u00eb t\u00eb paraqisnin kur u ndesh\u00ebn me ungjillin:<\/p>\n
“Ata iu p\u00ebrgjigj\u00ebn:” Ne jemi pasardh\u00ebsi i Abrahamit dhe nuk i sh\u00ebrbejm\u00eb kurr\u00eb askujt; si thua ti, do t\u00eb \u00e7lirohesh? “(Gjoni 8:33), ose,” Ata u p\u00ebrgjigj\u00ebn dhe i than\u00eb: “Babai yn\u00eb \u00ebsht\u00eb Abraham”.<\/strong> (Gjoni 8:39).<\/p>\nDob\u00ebsia n\u00eb koment thot\u00eb p\u00ebr ata q\u00eb e b\u00ebn\u00eb mishin e tyre shp\u00ebtimin e tyre, dometh\u00ebn\u00eb forc\u00ebn e tyre:<\/p>\n
“K\u00ebshtu thot\u00eb Zoti,” Mallkuar \u00ebsht\u00eb njeriu q\u00eb beson te njeriu dhe i jep mishin e krahut dhe e largon zemr\u00ebn e tij nga Zoti! “(<\/strong>Jeremia 17: 5).<\/p>\nN\u00eb k\u00ebt\u00eb kuptim, termi “mish” d\u00ebshmonte thelbin e doktrin\u00ebs hebraike, keqkuptimet e ekspozimeve t\u00eb Pauline-it, t\u00eb aleatuara me mendimin filozofik Grek, i dhan\u00eb doketizmit.<\/p>\n
Docetizmi aktual i mendimit heretik ku trupi i Jezu Krishtit ishte vet\u00ebm nj\u00eb iluzion dhe kryq\u00ebzimi i tij do t\u00eb ishte i duksh\u00ebm, pasi ata e kuptuan se l\u00ebnda organike ishte n\u00eb thelb e korruptuar.<\/p>\n
Docetizmi rrjedh nga nj\u00eb rrym\u00eb e caktuar gnostike q\u00eb beson se bota materiale \u00ebsht\u00eb e keqe dhe e korruptuar, dhe n\u00eb nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb pajtuar Shkrimin e Shenjt\u00eb me filozofin\u00eb Greke, ata pretenduan se Jezusi ishte nj\u00eb spekt\u00ebr me pamje njer\u00ebzor, por pa mish dhe gjak.<\/p>\n
\u201cP\u00ebr shum\u00eb mashtrues kan\u00eb ardhur n\u00eb bot\u00eb, t\u00eb cil\u00ebt nuk rr\u00ebfejn\u00eb se Jezu Krishti erdhi n\u00eb mish. Ky \u00ebsht\u00eb mashtruesi dhe antikrishti. \u201d(<\/strong>2 Gjonit 1.7).<\/p>\nP\u00ebrdorimi tjet\u00ebr i termit ‘mish’ gjendet n\u00eb kapitullin 7:<\/p>\n
“Sepse kur ishim n\u00eb mish, pasionet e m\u00ebkateve, t\u00eb cilat jan\u00eb me ligj, u b\u00ebn\u00eb an\u00ebtar\u00ebve tan\u00eb p\u00ebr t\u00eb sjell\u00eb fryte p\u00ebr vdekje.”<\/strong> (Romak\u00ebve 7,5).<\/p>\nN\u00eb k\u00ebt\u00eb varg, apostulli Pal e p\u00ebrdor termin “mish” p\u00ebr t\u00eb em\u00ebruar doktrin\u00ebn hebraike, duke demonstruar se n\u00eb nj\u00eb koh\u00eb t\u00eb kaluar ai dhe bashk\u00ebbiseduesit e tij ishin n\u00eb mish. M\u00eb tej, apostulli Pal thekson kategorikisht se t\u00eb krishter\u00ebt nuk ishin m\u00eb n\u00eb mish por n\u00eb frym\u00eb:<\/p>\n
“Por ju nuk jeni n\u00eb mish, por n\u00eb Frym\u00eb, n\u00ebse Fryma e Per\u00ebndis\u00eb banon n\u00eb ju. Por n\u00ebse dikush nuk ka Frym\u00ebn e Krishtit, ai nuk \u00ebsht\u00eb i Tij. \u201d<\/strong>(Romak\u00ebve 8.9).<\/p>\nTheksi i apostullit t\u00eb johebrenjve ishte te t\u00eb krishter\u00ebt e konvertuar midis Judenjve, ndryshe nga qasja ndaj t\u00eb krishter\u00ebve t\u00eb rajoneve t\u00eb Galatis\u00eb, t\u00eb cil\u00ebt u b\u00ebn\u00eb nd\u00ebr johebrenjt\u00eb:<\/p>\n
\u201cDua ta dija vet\u00ebm k\u00ebt\u00eb nga ju: a e mor\u00ebt Shpirtin me veprat e ligjit ose me predikimin e besimit? A jeni aq marr\u00ebzi sa, duke filluar nga Fryma, tani p\u00ebrfundoni me mish? \u201d<\/strong>(Galatasve 3: 2-3).<\/p>\nNd\u00ebrsa t\u00eb krishter\u00ebt e Galatis\u00eb kishin filluar t’i sh\u00ebrbenin Zotit sipas ungjillit (shpirtit), tani, p\u00ebr shkak t\u00eb nj\u00eb magjepsje (Galatasve 3.1), ata po vinin n\u00eb doktrin\u00ebn Ju i krishteri i sh\u00ebrben Zotit n\u00eb risin\u00eb e mendjes, jo p\u00ebrgjat\u00eb pleq\u00ebris\u00eb s\u00eb letr\u00ebs (Romak\u00ebve 7: 7).<\/p>\n
“Ungjilli” \u00ebsht\u00eb n\u00eb kund\u00ebrshtim me “ligjin”, ashtu si, p\u00ebrkat\u00ebsisht, “risia e mendjes” kund\u00ebrshton “pleq\u00ebrin\u00eb e letr\u00ebs”, ose “predikimi i besimit” kund\u00ebrshton “veprat e ligjit”, ose “frym\u00ebn”. N\u00eb kund\u00ebrshtim me ‘mishin’.<\/p>\n
Duke iu rikthyer vargut 1 t\u00eb kapitullit 8 t\u00eb Letr\u00ebs Romak\u00ebve, \u00ebsht\u00eb e sigurt q\u00eb ata q\u00eb jan\u00eb n\u00eb Krishtin jan\u00eb krijesa t\u00eb reja t\u00eb lira nga d\u00ebnimi, sepse nuk ecin sipas parimeve t\u00eb ligjit, por sipas t\u00eb v\u00ebrtet\u00ebs s\u00eb ungjillit (shpirtit). .<\/p>\n
Fjala greke \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 (pneuma), e p\u00ebrkthyer nga fryma, n\u00eb k\u00ebt\u00eb kontekst i referohet ungjillit t\u00eb Krishtit.<\/p>\n
P\u00ebr shkak t\u00eb k\u00ebsaj t\u00eb v\u00ebrtete, apostulli Pal deklaroi se ai ishte minist\u00ebr i 111-nj\u00eb Testament i Ri, dometh\u00ebn\u00eb i shpirtit.<\/p>\n
“Kush gjithashtu na b\u00ebri t\u00eb aft\u00eb t\u00eb jemi sh\u00ebrb\u00ebtor\u00eb t\u00eb nj\u00eb testamenti t\u00eb ri, jo t\u00eb letr\u00ebs, por t\u00eb shpirtit; sepse letra vret dhe fryma jep jet\u00eb.<\/strong> “(2 Korintasve 3: 6).<\/p>\nVargu i m\u00ebsip\u00ebrm d\u00ebshmon ‘frym\u00ebn’ e opozit\u00ebs dhe “letr\u00ebn” e opozit\u00ebs, duke paraqitur frym\u00ebn si Testamentin e Ri dhe ligjin si shkronj\u00ebn, sepse ishte vendosur n\u00eb gur (2 Korintasve 3: 7).<\/p>\n
Ligji paraqitet si ministria e vdekjes, e cila kund\u00ebrshton ungjillin, q\u00eb \u00ebsht\u00eb sh\u00ebrbesa e shpirtit (2 Korintasve 3: 7-8).<\/p>\n
Prandaj, ‘fryma’ dhe ‘letra’ e opozit\u00ebs, sepse ungjilli zgjohet nd\u00ebrsa ligji vret.<\/p>\n
<\/p>\n
[1] \u201c3563 thuajse ndoshta nous nga rr\u00ebnja e vitit 1097; TDNT – 4: 951.636; 1) mendje, duke p\u00ebrfshir\u00eb edhe aft\u00ebsit\u00eb e perceptimit dhe t\u00eb kuptuarit, si dhe aft\u00ebsin\u00eb p\u00ebr t\u00eb kuptuar, gjykuar, p\u00ebrcaktuar 1a) aft\u00ebsi mendore, t\u00eb kuptuarit 1b) arsye n\u00eb kuptimin m\u00eb t\u00eb ngusht\u00eb, si\u00e7 jan\u00eb aft\u00ebsia p\u00ebr t\u00eb v\u00ebrtet\u00ebn shpirt\u00ebrore, fuqit\u00eb m\u00eb t\u00eb larta t\u00eb shpirtit, etj. Aft\u00ebsia p\u00ebr t\u00eb perceptuar gj\u00ebrat hyjnore, p\u00ebr t\u00eb njohur mir\u00ebsin\u00eb dhe p\u00ebr t\u00eb urrejtur t\u00eb keqen 1c) fuqin\u00eb p\u00ebr t\u00eb matur dhe qet\u00eb dhe paanshm\u00ebrisht t\u00eb medituar dhe gjykuar 2) nj\u00eb m\u00ebnyr\u00eb e ve\u00e7ant\u00eb e t\u00eb menduarit dhe t\u00eb gjykuarit, d.m.th. Mendimet, ndjenjat, q\u00ebllimet, d\u00ebshirat sinonime shiko hyrjen 5917\u201d Fjalor i fort\u00eb i Bibl\u00ebs.<\/strong><\/p>\n[2] \u201c3551 nomina nomina t\u00eb fjal\u00ebs kryesore nemo (ngast\u00ebr, ve\u00e7an\u00ebrisht ushqim ose kullot\u00eb); TDNT – 4: 1022,646; 1) \u00e7do gj\u00eb e vendosur, \u00e7do gj\u00eb e marr\u00eb nga p\u00ebrdorimi, zakoni, ligji, komanda 1a) e \u00e7do ligji 1a1) nj\u00eb ligj ose rregull q\u00eb prodhon nj\u00eb shtet t\u00eb aprovuar nga Zoti 1a1a) me respektimin e asaj q\u00eb \u00ebsht\u00eb aprovuar nga Zoti 1a2) nj\u00eb parim ose urdhri 1a3) rregulli i veprimit i p\u00ebrshkruar me arsyen 1b) t\u00eb ligjit t\u00eb Moisiut, dhe duke referuar, sipas kontekstit, v\u00ebllimin e ligjit ose p\u00ebrmbajtjen e tij 1c) fen\u00eb e krishter\u00eb: ligji q\u00eb k\u00ebrkon besim, udh\u00ebzim moral dh\u00ebn\u00eb nga Krishti, esp. dashuri parimi 1d) emri i pjes\u00ebs m\u00eb t\u00eb r\u00ebnd\u00ebsishme (Pentateuch) \u00ebsht\u00eb p\u00ebrdorur p\u00ebr koleksionin e plot\u00eb t\u00eb librave t\u00eb shenjt\u00eb t\u00eb AT Sinonime shih hyrjen 5918 \u201dFjalori biblik i fort\u00eb.<\/strong><\/p>\n[3] \u201c769 \u03b1\u03c3\u03b8 \u03b5\u03bd \u03b5\u03b9\u03b1 astheneia e 772; TDNT – 1: 490.83; nf 1) munges\u00eb fuqie, dob\u00ebsie, dob\u00ebsie 1a) t\u00eb trupit 1a1) dob\u00ebsi dhe dob\u00ebsi natyrore e tij 1a2) dob\u00ebsi sh\u00ebndet\u00ebsore ose s\u00ebmundje 1b) e shpirtit 1b1) munges\u00eb fuqie dhe aft\u00ebsie t\u00eb k\u00ebrkuar p\u00ebr 1b1a) p\u00ebr t\u00eb kuptuar di\u00e7ka 1b1b) p\u00ebr t\u00eb b\u00ebr\u00eb gj\u00ebra t\u00eb m\u00ebdha dhe lavdishme 1b1c) shtypni d\u00ebshirat e korruptuara 1b1d) duroni pik\u00ebllimet dhe shqet\u00ebsimet \u201c(Fjalor biblik i fort\u00eb.)<\/strong><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":"
Ligji paraqitet si ministria e vdekjes, e cila kund\u00ebrshton ungjillin, q\u00eb \u00ebsht\u00eb sh\u00ebrbesa e shpirtit (2 Korintasve 3: 7-8).<\/p>\n","protected":false},"author":1,"featured_media":113,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[55,59],"class_list":["post-112","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sem-categoria","tag-sherbesa","tag-shpirtit"],"acf":[],"_links":{"self":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/112","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/comments?post=112"}],"version-history":[{"count":0,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/posts\/112\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media\/113"}],"wp:attachment":[{"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/media?parent=112"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/categories?post=112"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/estudobiblico.org\/sq\/wp-json\/wp\/v2\/tags?post=112"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}