WISDOM FOR THE HEART MONTHLY BILINGUAL MAGAZINE

1. 1

2. 2

3. 3
According to Jewish law, the body of Jesus had to be buried before the Sabbath.
Therefore, Joseph ofArimathea, a wealthy Pharisee who believed in Jesus wrapped
hisbodyinfinelinen,placeditinanewtomb,andhadaheavystonerolledagainstthe
entrance.
On the first day of the week after the Sabbath, Mary Magdalene and another woman
named Mary went toward the sepulchre, they wanted to embalm the body of Jesus
Christ, but they remembered that the huge stone at the door of the tomb would be a
greatobstacleintheirway.Theysaidtooneanother“whoshallrollawaythestonefor
us?” (Mark 16:3)
Thesimplequestionencompassesthemournfulenquiryoftheentireuniverse.Inman’s
pursuit for happiness lays a huge rock that completely blocks the road, which is the
inevitabilityofdeath.Whoamongthemightycouldremovethebarrier?Inman’sage
oldquestforimmortality,thestoneofdoubt,uncertainty,andunbeliefhasstoppedall
progress. Who could lift the formidable mass of death and destruction and bring life
andimmortalitytolight?(2Timothy1:10)
ThewomenwhovisitedJesustombfoundtherewerethreedifficulties,thestoneitself
was huge; it was stamped with the seal of Roman law; and it was guarded by the
representatives of power. For mankind there are the same three difficulties. Death
itselfwasahugestone,nottobemovedbyanystrengthknowntomortals.Deathwas
clearlysentbyGodasapenaltyforoffensesagainsthislaw.Howcoulditbeaverted,
how could it be removed? The real seal of God’s vengeance was affixed on that
Sepulchre’s mouth and how could that seal be broken? The big Question is who
could roll away the stone?
FinallytheycametothetombofChrist,butitwasempty,forJesushadrisen.Hereis
the answer to the world’s inquiry as to whether there is another life; will bodies live
again, as Jesus lives? Do not grieve any longer around the grave, you mourners, as
thosewhoarewithouthope,forsinceJesusChristisrisen,thedeadinChristwillrise
also, wipe away those tears, for the believers grave is no longer a place of mourning.
“He was delivered for our offences”.
Beloved let us rejoice in this, in the empty tomb of Christ, our sin has been put away
forever; therefore, death has also been destroyed most effectively. Our sins were the
great stone that shut the mouth of the sepulchre and held us captive in death and
darkness and despair, like the stone.
Oursinshavenowbeenrolledawayforever,anddeathisnolongeradarkanddreary
dungeon, the waiting room of hell. Instead, it is a perfumed bedroom, a sitting room,
the waiting room of heaven, for as surely as Jesus rose his people must also be made
alive. There is nothing to prevent the resurrection of believers. The stone that could
keep us in the prison has been rolled away. If you will build on the “Living stone”
(1Pet2:4)ofChristJesusandrestonhimwhoisaprovencornerstone,“Chosen….and
precious”,thenyouwillblessedsuperabundantly

4. 4
AfterleavingtheGarden,AdamandEvefacedafuturewhichdemandedanew
trustandcarriedanewhope.TheslaveryinEgyptcametoanendonthenightof
theExodus,butanewtimeoftestinginthewildernessloomedahead.Christdied
androseagainonEaster,bringinghopefortheChristianinglory.
“Behold, I send you out as sheep in the midst of wolves. So be wise as serpents
and innocent as doves” (Matt 10:16). Armed with love and patience, carrying
theGospelofpeace,theyjourneyedintotheworld,defencelesssheeptheyseemed
to be. “WOLVES,” there were aplenty. They moved by faith to conquer the
worldforJesus,twelvedisciplesagainstthemultitudesoftheNations.
The history mixed with legends presents an odyssey stranger than fiction. The
moralmighteasilybedrawnthatwolvesaremorepowerfulthansheep,thatevil
triumphs. James proclaimed the Gospel of the Lord’s death and resurrection in
Jerusalem.The “Wolves” cornered him at a temple wall and threw him over to
the rocks below. He did not die and they stoned him to death. Peter carried the
GospelofJesustoRome.Thewolfpackclosedinandcrucifiedhimheaddown.
John, the beloved disciple, was banished to Patmos, by the RomanWolves. He
diedinEphesusproclaimingtheloveofGod.Bartholomewwasflayed.Thomas
was targeted and stoned to death by arrows and spears. The list goes on for the
disciples. But it by no means stops there.
Manyofthediscipleswentoutassheepandmetthewolvesoftheworldasthey
carriedonthemissionwork.St.Paulranheadlongintothewolvesateveryturn.
He was beaten, banished, imprisoned, and finally, he was beheaded. So the
great plan of the Holy Spirit for evangelizing the world began. Beginning in
Jerusalem, the movement gets under way outward to Judea, to Samaria, and to
theuttermostpartsoftheworld.FilledwiththeHolySpiritandwiththepresence
of Jesus who said, “Lo, I am with you always, even unto the end of the world”,
and by the power of the Holy Spirit the disciples moved into the mission to
evangelize the nations. It was a formidable task to remember their instructions,
when they were sent on a practice run (Matt 28:20).
PrayfortheChurch,thatitmaycontinueitspurposeofbringingChristtotheun-
evangelised places and peace to the nations. Pray also for them to show the
comfort, and the wisdom of Christ to every heart.

5. 5
EditorinChief
Rev. Dr. G. Jayasekhar
Editor
Rev. G. Billy Judson
ChiefAdvisor
Rev. Dr. Dass Babu
AssociateEditors
Rev. Dr. B. J. Christie Kumar
Dr. R. Jayasurya
Rev. B. Simon Paul
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Chief Editor: Rev. Dr. G. Jayasekhar
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CONTENTS
|üØø£å
&܈ˆ d”ºô|òHé &˚M
#·÷∫‹ì
¬se. &܈ˆ ÁøÏwæº ≈£îe÷sY
<˚e⁄&ÉT e÷{≤¢&Ü&ÉT ` 9
bÕdüºsY Áã÷dt
s¡ø£åD XÊX¯«‘·e÷?
¬se. &܈ˆ »j·TX‚KsY
>∑eTì+∫ #·÷&É+&ç
bÕdüºsY &˚$&é jÓT]ø˘
dü+|òüTeTT˝À düeTdü´T
bÕdüºsY &˚$&é j˚T]ø˘
$es¡D≤‘·àø£ ñ|ü<˚X¯+
¬se. _©¢ »&ɇHé
Behold the Lamb
Dr.DougBookman
How Do You Receive
Bible Teaching
JimHarmeling
Ad Fontes
Dr.AndrewSmith
New Creation
SteveYoung
Kingdom of Heaven
Dr. Keith Piper
Myths, Messengers &
Mysteries
Dr. Stephen Davey
6
9
11
12
14
16
18
23
26
28
30
36
32

6. 6
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7. 7
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j˚TdüT n&ç–q Á|üX¯ï ªªmø£ÿ&Éμμ nH˚ <ëìøÏ |òæ*|ü düe÷<Ûëq+ #Ó|üŒ≈£î+&Ü
<ëìøÏ ã<äTT>± n+‘·eT+~øÏ ÄVü‰s¡+ ô|{≤º+fÒ m+‘· &ÉãT“ ø±yê˝À
˝…ø£ÿ ø£{Ϻ ∫es¡≈£î Á|üuÛÑTyê, eTq <ä>∑Zs¡ ‘·–q+‘· <Ûäq+ ˝Ò<äì #ÓbÕŒ&ÉT.
Çø£ÿ&É $wüj·T+ <Ûäq+ ø±<äT>±ì j˚TdüT jÓTTø£ÿ n<äT“¤‘·yÓTÆq X¯øÏÔj˚T
Çø£ÿ&É ndüT $wüj·T+.
jÓ÷Vü‰qT 14:8 Á|üø±s¡+, Áø°düTÔ ‘·q |ü]#·s¡´ eTT–+|ü⁄ düeTj·T+˝À
y˚T&É>∑~˝À |òæ*|ü j˚TdüT Á|üuÛÑTe⁄qT Ç˝≤ n&ç>±&ÉT: ªªÁ|üuÛÑTyê, ‘·+Á&çì
e÷≈£î ø£qT|üs¡#·TeTT, e÷ø£+‘˚Ò #êTqì Äj·Tq‘√ #Óô|ŒqT.μμ
9e e#·q+ Á|üø±s¡+, Ä |ü]dæú‹˝À n‘·ì ãT~∆e÷+<Ûë´ìï, >∑T&綑·Hêìï
ã{Ϻ Á|üuÛÑTe⁄ n‘·ìï >∑~›+#ê&ÉT (jÓ÷Vü‰qT 14:9).
ªªj˚TdüT`|òæ*|üŒL H˚ì+‘·ø±eTT MTjÓTT<ä› ñ+&çqqT ˙e⁄ qqTï ms¡T>∑yê?
qqTï #·÷∫q yê&ÉT ‘·+Á&çì #·÷∫ j·TTHêï&ÉTμμ.
|òæ*|üøÏ Ä e÷≥T ns¡ú+ø±˝Ò<äT. m+<äTø£+fÒ <ëìì n‘·&ÉT
Á>∑Væ≤+|ü˝Òø£b˛j·÷&ÉT. ø±ì j˚TdüTÁ|üuÛÑTe⁄ m+‘·e÷Á‘·eTTqT n‘·ìì ‘·q
eT+<ä˝À qT+∫ ãj·T≥≈£î ¬>+{Ïy˚j·T˝Ò<äT. ªªzsT÷! Äràj·T bÕsƒêT
H˚s¡TÃø√e&É+˝À ˙e⁄ n+‘· #·Ts¡T≈£î>± ˝Òe⁄μμ nì ≈£L&É Äj·Tq mqï&ÉTqT
nq˝Ò<äT.
ªªme&Ó’qqT H√{ÏøÏ ø£fiËfleTT ô|≥Tºø=qø£ ‘·q Vü≤è<äj·TeTTqT yÓ÷dü|üs¡#·Tø=qT#·T uÛÑøÏÔ>∑yê&Éqì nqTø=ìqjÓT&É yêì uÛÑøÏÔ e´s¡úy˚Tμμ `j·÷ø√ãT 1.26.

8. 8
|òæ*|ü m+‘· ø£es¡|ü&çHê, ÄX¯Ãs¡´b˛sTTHê, ø£‘·#Ó+~Hê j˚TdüT
‘·q‘√ #Ó|æŒq Á|ü‹ e÷≥qT Äj·Tq m˝≤ C≤„|üø£eTT+#·Tø=Hêï&√ Ç|üŒ{Ïø°
Hê≈£î n+‘·T|ü≥º&É+ ˝Ò<äT. jÓ÷Vü‰qT j˚TdüT n‘·ì uÛÑC≤ MT<ä #Ój˚T´dæ,
Áù|eT‘√, ªª|òæ*|ü, qqTï yÓ+ã&ç+#·T, ∫e] es¡≈£î qqTï yÓ+ã&ç+#·T,
e÷qTø√e<äT›μμ nì nHêï&ÉT (jÓ÷Vü‰qT 1.43).
•wüß´T ˇø=ÿø£ÿs¡T m+‘· $_ÛqïyÓTÆqyês√ Ä˝À∫ùdÔ m+‘√ ÄX¯Ãs¡´+
ø£T>∑T‘·T+~. yês¡T kÕe÷õø£+>±, Ä]∆ø£+>±, uÛ≤y√<˚«>± |üs¡+>±
$_ÛqïyÓTÆqyês¡T. me]øÏ yês¡T ‘·eT ‘·eT ÇcÕºqT, ÁbÕ<ÛëHê´qT
ø£*–j·TTHêïs¡T. ˇø=ÿø£ÿs¡T ˇø√ÿ$<ÛäyÓTÆqyê]øÏ $$<Ûä yê]yÓ’q ÇcÕºT,
ÁbÕ<ÛëHê´T e⁄qï$. ìC≤ìøÏ ø=‘·Ô ìã+<Ûäq˝À ñ<äVü≤]+∫q
dü+|òüTeTTq≈£î yês¡T ˇø£ ñ<ëVü≤s¡D>± j·TTHêïs¡T.
eTq dü+|òüT $XÊ«düT≈£î Ç‘·s¡ dü+|òüT $XÊ«düT≈£î @ e÷Á‘·+ b˛*ø£ ñ
+&É<äT. eTq+ ˇø£]øÏ ˇø£s¡+ _Ûqï+>± ñ+{≤eTT. ñ<ëVü≤s¡D≈£î:
uÒ‘=yÓHé eT]j·TT u≤uŸ>±s¡¢ dü+^‘·+‘√ #ê kÕ+Á|ü<ëj·Tø£s¡+>± Äsê<Ûäq
dü+|òüT+ »s¡>±ì ø=+<äs¡T Ä•kÕÔs¡T. eT] ø=+<ä]πøy˚T –{≤sêT e+{Ï
yêsTT<ë´ <Ûä«qT‘√, Ä<ÛäTìøÏ Hê{≤´ ({Ï«dtº) e+{Ï ø£<ä*ø£‘√
Äsê<Ûäq e⁄+&Üì ø√s¡T≈£î+fÒ Ç+ø=+<äπsyÓ÷ ndüT dü+^‘·y˚T
nedüs¡+ ˝Ò<äì, dü+|òüT+˝À ø=ìï bÕ≥T e÷Á‘·+ bÕ&ç, dü+<˚XÊìøÏ
n~Ûø£ düeTj·T+ πø{≤sTT+#êì ø√s¡T≈£î+{≤s¡T (Á|üdü+>∑+ #˚j·T&ÉeT+fÒ
dü+|òüTø±|üs¡T≈£î #ê˝≤ Çwüº+).
` ø=+<äπsyÓ÷ eT÷&ÉT >∑+≥bÕ≥T |òü⁄{Ÿu≤˝Ÿ Ä≥qT #·÷dü÷Ô ≈£Ls√Ã˝Òs¡T,
ø±ì f…ìïdt Ä≥qT e÷Á‘·+ eT÷&ÉT >∑+≥T ø£<ä≈£î+&Ü #·÷&É>∑s¡T.
‘êeTT ˇø£ÿπs eT÷&ÉT >∑+≥T dü+‘√wü+>± Ä&ÉT≈£î+{≤s¡T. #Ós¡Te⁄˝À
>±+ y˚dæ #˚|üT |ü≥Tº≈£î+≥÷ eT÷&ÉT >∑+≥T ñ+&É>∑s¡T. ˇø£ÿ #˚|ü
|ü≥ºø£b˛sTTHê, <√eT ø£s¡∫Hê, m+‘√ düs¡<ë>± ø±+ >∑&ç∫ b˛sTT+<äì
n+{≤s¡T.
` ø=+<äs¡T ˇø£ sê»ø°j·T bÕغøÏ #Ó+~q e´≈£îÔ≈£î z≥T y˚kÕÔs¡T.
Ç+ø=+<äπsyÓ÷ eTs=ø£bÕغì mqTïø=+{≤s¡T. eT]ø=+<äs¡T @ bÕغøÏ z≥T
y˚j·Tø£b˛>± ‘·eT≈£î z≥T y˚j·T&É+ Çwüº+˝Ò<äì ÁyêùdkÕÔs¡T.
` ø=+<äπsyÓ÷ ì|üø£D+˝≤ ñÁ<˚ø£|üs¡T˝…’‘˚, eT]ø=+<äπsyÓ÷ ì<ëq+>±
e⁄+&˚ Ä˝À#·Hê|üs¡TT.
` ø=+<äπse÷ ªª yÓfi¯óflμμ n+fÒ, eT]ø=+<äπsyÓ÷ ªªe<äT›μμ n+{≤s¡T.
$T>∑‘êyêfi¯ó¢ e÷Á‘·+ ndü˝ÒMT #Ó|üŒs¡T.
eTq eT+<äs¡+ #ê˝≤ _ÛqïyÓTÆqyês¡+! eTq+ m˝≤ ø£*dæ |üì#˚j·T>∑+?
eTq+ ˇø£s=ïø£s¡+ #·÷düTø√e&É+ e÷H˚dæ, j˚TdüTÁø°düTÔqT, ˇø£ düTBs¡È
ø±+ yÓ+ã&çùdÔ, •wü´]ø£+ dæ~∆düTÔ+~.
Ä~ nb˛düÔTT #˚dæq ùdeqT >∑T]+∫ eTq+ Ä˝À∫ùdÔ eTq+
$düàj·TeTÚ‘êeTT. ñ<ëVü≤s¡D≈£î:
` Á|üuÛÑTe⁄ |üs¡˝Àø±ìøÏ Äs√Vü≤DeTsTTq ‘·sê«‘· |òæ*|ü |ü*øÏq e÷≥T
Á>∑+<∏ädüÔ+ ø±˝Ò<äT ø±ì ù|‘·Ts¡T Ä‘·s¡T‘·>± e÷{≤¢&É&É+ eTq+ #·÷kÕÔ+.
` |òæ*|ü @ |ü⁄düÔø±ìï Áyêj·T˝Ò<äT ˝Ò<ë @<Ó’Hê dü+|òü÷ìï kÕú|æ+∫q≥T¢
Áyêj·Tã&É˝Ò<äT. ø±ì jÓ÷Vü‰qT e÷Á‘·+ ‘Ó*yÓ’q s¡#·sTT‘˚ ø±≈£î+&Ü
dü+|òüTHêj·T≈£î&ÉT>± ≈£L&É ø£ì|ækÕÔ&ÉT.
|òæ*|ü me]¬ø’Hê <=]ø±&Ü? m|üŒ&Ó’Hê ø£ì|æ+#˚ <ëì qT+∫ ø£qã&Éì
yê{Ïì $X¯«dæ+#˚ kÕúsTTøÏ #˚s¡T≈£îHêï&Ü? ã~© nj·÷´&Ü?
|ü⁄qs¡T‘êúqT&Ó’q Á|üuÛÑTe⁄qT HêHê $<ÛäeTTT>± n‘·&ÉT ùd$+∫q≥T¢>±
Á¬ø’düÔe #·]Á‘· eT]j·TT dü+Á|ü<ëj·T+ #ÓãT‘√+~. yêdüÔyêìøÏ, ‘êqT
q$Tàq dü‘·´+ ø√dü+ Vü≤‘·kÕøÏå nj·÷´&ÉT. n‘·ìï ‘·ÁøÏ+<äTT>±
Áy˚˝≤&ÉBdæ, n‘·ì ¬s+&ÉT ‘=&ÉT, NeT+&ÜT bı&ç∫, yê{Ï˝ÀqT+∫
s¡ø£Ô+ ø=~› ø=~›>± ø±s¡T‘·T n‘·qT eT]DÏ+#˚˝≤ #˚kÕs¡T.
ªª|òæ*|ü, ∫e] es¡≈£î qqTï yÓ+ã&ç+#·Tμμ nqï j˚TdüT e÷≥qT Ä
düeTj·T+˝À |òæ*|ü C≤„|üø£+ #˚düTø=ì m+‘√ <ÛÓ’s¡´+ ‘Ó#·TÃø=ì
ñ+{≤&ÉT. dü«Œø±+ ø±<äT >±ì düTBs¡Èø±+ Á|üuÛÑTe⁄qT yÓ+ã&çùdÔH˚
•wü´‘·«eTTqT ‘ÓTdüTø√>∑+.
ªªMTs¡T n&ÉT#·Tqï yê{ÏHÓ¢qT bı+~j·TTHêï$T qeTTà&ç, n|ü&ÉT n$ MT≈£î ø£T>∑Tqì MT‘√ #Ó|ü⁄Œ#·THêïqTμμ ` e÷s¡Tÿ 11:26.

9. 9
|ü⁄qs¡T‘ê∆q+ Á|ü‘·´ø£å‘·T ˇø=ÿø£ÿ{Ï
ˇø=ÿ ø£ÿ ø√D+ qT+&ç |ü]o*+∫q|ü&ÉT Á|ü‹
Á|ü‘·´ø£å‘·˝À ˇø£ >=|üŒ uÛ≤e>∑]“¤‘·yÓTÆq dü+<˚X¯eTT
Ç$T&çj·TT+≥T+~. |ü⁄qs¡T‘ê∆q Á|ü‘·´ø£å‘·˝À
|üTe⁄s¡T Vü≤è<äj·T|üPs¡«ø£+>± bÕ˝§ZHêïs¡T.
yê]˝À eTTKT´T ù|‘·Ts¡T, eT>∑∆˝ÒHÓ eT]j·T,
bÂT. M]øÏ Á|üuÛÑTe⁄ Á|ü‘·´ø£å+>± ‘·qqT ‘êqT
ãj·TT |üs¡#·T≈£îHêï&ÉT. M] Á|ü‘·´ø£å‘·˝À j˚TdüT
˝À‘Ó’q |ü⁄qs¡T‘ê∆q Á|ü‘·´ø£å‘· eT]j·TT Ä#·s¡D≤‘·àø£
nqTuÛÑeeTT <ë–e⁄+~. M] nqTuÛÑyêT
Á|ü|ü+#êìπø düTyês¡ÔqT n+~+#·T≥≈£î
eT÷˝≤<Ûës¡ eTj·÷´sTT.
j˚TdüTÁø°düTÔ Á|ü‹ |ü⁄qs¡T‘ê∆q <äs¡Ùq+ ‘·|üŒø£ ˇø£
<Ó’e e÷qe dü+~Û+|ü⁄≈£î <ë]rdæ+~, ‘·<ë«sê
Áø°düTÔ <äs¡Ùq+ bı+~j·TTqï Á|ü‹yê]˝À ˇø£
$|ü¢yê‘·àø£ e÷s¡TŒ dü+uÛÑ$+∫+~. ‘·‘·Œ¤*‘·+>±
yê] J$‘êT ˇø£ #ê]Á‘ê‘·àø£yÓTÆq eTT|ü⁄qT
rdüT≈£îHêïsTT. kÂT bÂT>± e÷s¡TŒ#Ó+<ë&ÉT,
d”yÓ÷qT ù|‘·Ts¡T>± ‘·q |æT|ü⁄qT
dæús¡|üs¡#·T≈£îHêï&ÉT.
eT>∑∆˝ÒH˚ eT]j·T |ü⁄qs¡T‘êúq nqTuÛÑyêìøÏ
‘=*eTVæ≤fi≤ $TwüqØ>± ñ<ä´$T+∫+~. Áø°düTÔ
Á|üuÛÑTe⁄qT <ä]Ù+#·T≈£îqï yê] H√{Ï qT+&ç ˇø£
nqTuÛÑyê‘·àø£ yêpà+ ãj·TTyÓ&É*+~.
kÂT>± ‘·q <äèwæºì b˛>=≥Tº≈£îqï n+‘·sY <äèwæºì
dü+bÕ~+#·Tø=ì ªªH˚qT Áø°düTÔqT XÊØ]ø£+>±
#·÷&Éø£b˛sTTHê, j˚TdüT eTq Á|üuÛÑTeìμμ n+{≤&ÉT
(1 ø=]+~Û 3.1). ù|‘·Ts¡T eTè‘·T˝À qT+&ç
j˚TdüT Áø°düTÔ ‹]– ˝Ò#·T≥ eq JeeTT‘√
≈£L&çq ìØø£åD eTq≈£î ø£T>∑Tq≥T¢, nq>±
nø£åj·TyÓTÆq~j·TT, ìs¡àyÓTÆq~j·TT, yê&Éu≤s¡ì
~j·TTHÓ’Hê kÕ«düú´eTT eTq≈£î ø£T>∑Tq≥T¢ Äj·Tq
‘·q $X‚wü ø£ìø£s¡eTT #=|üq eTqqT eTs¡
»ìà+|üCÒôdqì n+{≤&ÉT (1ù|‘·s¡T 1.4).
ù|‘·Ts¡T, bÂT M]e⁄s¡T Áø°düTÔ •wüß´T,
nqT#·s¡TT, uÛ≤$ dü+|òüT ìsêà‘·T ø±ì ˇø£
kÕe÷q´ Ád”Ô H√{Ï qT+&ç (Vü≤è<äj·÷+‘·s¡+>∑eTT
qT+&ç) ô|<ä› <˚eXÊÁdüÔ |üs¡yÓTÆq, dü+|òüT|üs¡yÓTÆq
yêp„y˚T~ >±ø£b˛sTTHê ˇø£ Jeq|üs¡yÓTÆq
yêdüÔ$ø£ dü‘·´eTT <=s¡* bıs¡* e∫Ã+~:
ªªÁ|üuÛÑTe⁄qT #·÷∫‹ìμμ jÓ÷Vü‰qT 20.18. n˝≤
#Ó|üŒeTì mes¡÷ ÄyÓT≈£î H˚]Œ+#·˝Ò<äT >±ì,
‘·q kÕ«qTuÛÑeeTT‘√ #Ó|æŒ+~.
eT>∑∆˝ÒH˚ eT]j·T ‘Ó¢yês¡T C≤eTTqH˚ (jÓ÷Vü‰qT
20.21) düe÷<ÛäT ‘√≥≈£î yÓ[fl+~. n~ j˚TdüT
Á|üuÛÑTe⁄≈£î #Ó*¢+#˚ ÁbÕ‘·:ø± HÓ’y˚<ä´eTT>±,
düTÔ‹>± s¡÷bı+~+~. sêÁ‹C≤eTTq ˇ+{Ï]>±
ˇø£ Ád”Ô düe÷<ÛäT ‘√≥≈£î yÓfi¯fl&ÉeTT ø£wüºyÓTÆq
$wüj·Ty˚T. nsTTHê ÄyÓT˝À Ä‘·à ôd’ús¡´+
n_Ûq+<ä˙j·T+. bÕ˝Ÿ{Ï*wt <ÛÓ’s¡´eTTqT >∑T]+∫
‘·q Á>∑+<∏äeTT ªø£πsCŸ ≥T _μ ÁyêdüTÔ ªªˇø£ |üìì
|ü]|üPs¡íeTT>±, <ÛÓ’s¡´+>± ì+&ÉT eTqdüT‡‘√
ìs¡«]Ô+#·&Éy˚Tμμ <ÛÓ’s¡´eTì n+{≤&ÉT. eT>∑∆˝ÒH˚
eT]j·T Bìø=ø£ #·ø£ÿì kÕ<äèX¯´+.
ÄHê{Ï j·T÷<ë düe÷»eTT˝À Ád”Ô ˇø£ e´øÏÔ>±
˝…øÏÿ+#·ã&É˝Ò<äT. |ü⁄s¡Twüßì ÄdæÔ>± e÷Á‘·y˚T
˝…øÏÿ+#·ã&ç+~. n˝≤+{Ï |ü⁄s¡TcÕ~Ûø£´+‘√
ì+&ÉT≈£îqï düe÷»+˝À ˇø£ Ád”Ô |ü⁄qs¡T‘êúq
kÕø£å´+ qeTà<ä–q~>± $T>∑‘ê yê]øÏ nì|æ+∫
j·TT+&Éø£ b˛e#·Tà (‘·˝≤à&é ≈£L&Ü Ç<˚ dü‘ê´ìï
dæús¡|üs¡düTÔ+~). nsTTHê yÓTTø£ÿy√ì Bø£å‘√
eT>∑›˝ÒH˚ eT]j·T Áø°düTÔ |ü⁄qs¡T‘êúq dü‘ê´ìï
˝Àø±ìøÏ ãVæ≤s¡+>∑+>±H˚ Á|üø£{Ï+∫+~.
Á|üuÛÑTe⁄qT ªª#·÷∫‹ìμμ nqï ˝À‘Ó’q yêø£´eTT˝À
eT]j·T Ä<Ûë´‹àø£ eTH√uÛ≤yêT <ë#·ã&ܶsTT.
yÓTT<ä≥ ªª‘√≥e÷*>±μμ j˚TdüTqT #·÷∫q
eT>∑∆˝ÒH˚ eT]j·T n+‘·{Ï‘√ Ä–b˛˝Ò<äT.
ªªeT]j·÷μμ j·Tqï düT|ü]∫‘·yÓTÆq j˚TdüT
dü+uÀ<Ûäq ÄyÓTqT ‘·q Á|üuÛÑTe⁄≈£î eT]+‘·
#˚s¡Tej˚T´˝≤ #˚dæ+~. Hê >=Á¬sT Hê dü«sêìï
$+{≤sTT, n$ qqTï yÓ+ã&çkÕÔj·Tqï j˚TdüT
Áø°düTÔ e÷≥T (jÓ÷Vü‰qT 10.27) eT]j·T
•wü´]ø±ìøÏ #·ø£ÿ>± dü]b˛j·÷sTT.
eT>∑∆˝ÒH˚ eT]j·T, ‘√≥e÷* nH˚ ù|s¡TqT+&ç
s¡ã÷“ì j·Tì j˚TdüTqT |æ*∫+~. s¡ã÷“ì
n#·ÃyÓTÆq j·T÷<ë <Ûäs¡àXÊÁk˛Ô|ü<˚X¯≈£îì
Hêe÷<Û˚j·T+ >±ì j˚TdüT Á|üuÛÑTe⁄ q÷‘·q
<Ûäs¡àXÊÁkÕÔìøÏ, ø£èbÕXÊÁkÕÔìï ÄyÓT≈£î m|ü&√
nqTÁ>∑Væ≤+#ê&ÉT. ø£Twæ‘· J$‘·eTT qT+&ç
j˚TdüT Áø°düTÔ ø£èbÕÁbÕ+>∑DeTT˝ÀìøÏ Á|üy˚•+∫q
BÛs¡eì‘· eT>∑∆˝ÒH˚ eT]j·T. Á|üuÛÑTe⁄ |æT|ü⁄≈£î
düè»Hê‘·àø£+>± düŒ+~+∫q uÛÑøÏÔ|üs¡TsêT
eT]j·T.
uÛ≤s¡rj·T uÛÑøÏÔ kÕVæ≤‘·´+˝À |æ‘·èuÛÑøÏÔ, e÷‘·èuÛÑøÏÔ
ùdïVü≤uÛÑøÏÔ, <ëdü´uÛÑøÏÔ, eT<ÛäTs¡uÛÑøÏÔ j·Tì
Áø°düTÔ
ªªÁ|ü‹yê&ÉTqT ô|’ n~Ûø±s¡T≈£î ˝Àã&çj·TT+&Ée˝…qT, @j·Tq>± <˚e⁄ì eq ø£*–q~ ‘·|üŒ eT] @ n~Ûø±s¡eTTqT ˝Ò<äTμμ ` s√e÷ 13:1.

10. 10
j·TTHêïsTT. eT]j·T~ ªªeT<ÛäTs¡uÛÑøÏÔμμ j·Tì
#ÓbÕŒ*. <˚e⁄ì eT<ÛäTs¡ uÛ≤yê‘√ düìïVæ≤‘·+>±
Äsê~Û+∫, düTÔ‹+#˚ uÛÑøÏÔ. eT]j·T ‘·q s¡ø£å≈£î&Ó’q
Á|üuÛÑTe⁄qT Ä Ø‹>±H˚ Äsê~Û+∫+~. Áø°düTÔ
ÄyÓT≈£î Á|æj·T&ÉT, ÄyÓT Vü≤è<äj·T |üPC≤
eT+~s¡+˝À, Ä‘êà+‘·:|ü⁄s¡eTT˝À |ü$Á‘·yÓTÆq
kÕúHêìï j˚Ts¡Œs¡#·T≈£îHêï&ÉT.
uÛ≤s¡rj·T uÛÑøÏÔ kÕVæ≤‘·´+˝À <˚e⁄&ÉT e÷<Ûäe⁄&ÉT.
n+fÒ eT<ÛäTs¡yÓTÆq yê&ÉTj·Tì ns¡∆+. NeT
#Ós¡T≈£î>∑&ÉqT n+≥Tø=ì j·TTqï≥T¢>±, uÛÑ≈£îÔT
Ä˝≤H˚ <˚e⁄ì Vü≤‘·TÔø=ì j·TT+{≤s¡T. eT]j·T~
eT<ÛäTs¡ uÛÑπøÔ. ÄyÓT eT<ÛäTs¡uÛÑøÏÔ n>±ô| <Ó’euÛÑøÏÔ>±
e÷s¡TŒ #Ó+~+~. ‘·<ë«sê uÛÑøÏÔ kÕVæ≤‘·´+˝À ‘êsê
kÕúsTT q+<äTø=+~. eT>∑∆˝ÒH˚ eT]j·T Áø°düTÔ
Áù|eTqT ÄkÕ«~+∫q ø=~ ‘·qqT ‘êH˚
eTs¡∫b˛sTT+~. ª˙ Áù|eT s¡T∫sTT+∫q Hê&˚
qqTï H˚qT eTs¡∫‹qj·÷´ (|üs¡eT ^‘êT
5:8). Çø£ J$+#·Tyê&ÉqT H˚qT ø±<äT, Áø°ùdÔ
Hêj·T+<äT J$düTÔHêï&Éqï neTè‘· yêø£´+ (>∑r
2:20) eT>∑∆˝ÒH˚ eT]j·T˝À kÕs¡úø£yÓTÆ+~. bÂT,
eT>∑∆˝ÒH˚ eT]j·T M]<ä›s¡÷ ‘·eT >∑‘êìï eTs¡∫
<˚e⁄ì ø£è|ü>∑ Vü≤kÕÔ˝À ãyÓTÆq ø£èbÕ
kÕ<Ûäqj·÷´s¡T.
eT>∑∆˝ÒH˚ eT]j·T nã düãjÓÆT+~. H˚HÓ|ü&ÉT
ãV”≤qT&ÉH√ n|ü&ÉT ãe+‘·T&ÉqT (2
ø=]+~∏ 12:10) j·Tqï bÂT yêø£´+ eT>∑∆˝ÒH˚
eT]j·T eq kÕø±s¡yÓTÆ+~. Ád”Ô>± eT>∑∆˝ÒH˚
eT]j·T ãV”≤qTsêT, bÕ‘· ø£fi¯+ø£ #·]Á‘·‘√
ì+&ÉTø=ì j·TT+&ç+~. #·]Á‘·V”≤qTsêT
nsTTHê #·]Á‘·H˚ düèwæº+∫+~. Áø°düTÔ s¡ø£åD
#·]Á‘·˝À #√≥T#˚düT≈£î+~.
kÕ+Á|ü<ëj·Tø£ nb˛düÔT, HÓ’d”j·÷ $XÊ«dü
Á|üe÷D≤ ø£+fÒ eT]j·T ‘√e÷ ªª$XÊ«dü
Á|üe÷D≤Tμμ j·Tq≥+ düeTT∫‘·+. n$ Áø°düTÔqT
e´øÏÔ>∑‘·+>± #·÷∫q+<äTe¢ bı+–bıs¡*q yê]
J$‘· dü‘ê´T, eTT‘ê´T.
Á|üuÛÑTe⁄qT ªª#·÷∫‹ìμμ j·Tqï eT]j·T yêø£´+
H˚&ÉT eTq≈£î ø£qT$|ü. Á|üuÛÑTe⁄qT ∫Á‘·|ü{≤˝À
ø±´˝…+&És¡T u§eTà˝À, $Á>∑Vü‰ s¡÷|ü+˝À
#·÷#·T≥≈£î nyê≥T |ü&çq eTq≈£î eT>∑∆˝ÒH˚
eT]j·T $XÊ«dü|ü⁄ ˇ|üø√T, ÄyÓT e´øÏÔ>∑‘·
kÕø£å´+, H˚&ÉT jÓT+‘Ó’Hê •s√<Ûës¡´+. ª‘√≥e÷*μμ
qT+&ç ªs¡ã÷“ìøÏμ s¡ã÷“ì qT+&ç Á|üuÛÑTe⁄qT
#·÷∫q nqTuÛÑe+‘√ eT>∑ú˝ÒH˚ eT]j·T J$‘·+
$|ü¢yê‘·àø£yÓTÆq e÷s¡TŒ≈£î ˝ÀHÓ’+~.
ªÁ|üuÛÑTe⁄μ nH˚ _s¡<äT |ü]X¯ó<ä∆Á>∑+<ÛäeTT˝À eT÷&ÉT
nsê∆˝‘√ <˚e⁄ìøÏ ñ|üjÓ÷–+#·ã&ç+~.
bÕ‘·ìã+<Ûäq˝À n&√HêjYT Á|üuÛÑTe⁄>± Äj·Tq
ÇÁXÊj˚T©j·TTqT q&ç|æ+∫q j·TT<ä∆X¯Ss¡T&ÉT,
Hêj·T≈£î&ÉT. düTyês¡Ô˝À (|ü⁄qs¡T‘êúq
dü+|òüTeTTq≈£î eTTqT|ü⁄) Á|üuÛÑTe⁄>± j˚TdüT
|æTeã&ܶ&ÉT. eT]eTTK´+>± Äj·TqqT
ªªÁ|üuÛÑTe⁄μμ nì dü+uÀ~Û+∫q yê]ì ªªuÀ<Ûä≈£î&ÉTμμ
nì |æ*∫q yê]ì y˚s¡T |üs¡∫ #·÷&Ée#·TÃ.
uÀ<Ûä≈£î&ÉT j·Tì j˚TdüT Áø°düTÔqT dü+uÀ~Û+∫q
yê]˝À j˚TdüT kÕìïVæ≤‘·´+ >±ì j·T<Ûës¡ú‘·>±ì
˝Ò<äT. bı&çbı&ç>± |æ*∫Hê |æTù| j·T~.
uÀ<Ûä≈£î&ÉT n+fÒ ñbÕ<Ûë´j·TT&ÉT j·TH˚ yê]
|ü]$T‘· ‘·+|ü⁄ >±ì Á|üuÛÑTe⁄ nì |æ*∫q
yês¡T j˚TdüT Á|üuÛÑT‘·«+ (Lordship)
n+^ø£]+∫ Äj·TqqT ‘·q ÁbÕD≤≈£î düVæ≤‘·+
‘Ó–+∫ ∫e] es¡≈£î qeTàø£+>± yÓ+ã&ç+∫q
yêπs. yê]˝À ‘√e÷ ˇø£&ÉT. Hê Á|üuÛÑTyê, Hê
<˚yê j·Tì n‘·&ÉT j˚TdüTqT |æ*#ê&ÉT. n~
n‘·ì $XÊ«dü Á|üe÷D+, $XÊ«dü Á|üj·÷D+
≈£L&Ü. n~ ∫Tø£ |üT≈£îT e*¢+∫q≥T¢>±
ñ+&Éø£ ‘√e÷ Vü≤è<äj·÷+‘· s¡+>∑eTTqT+&ç
ô|T¢_øÏ e∫Ã+~. n˝≤H˚ bı*ø±s¡TŒ ˇø£&ÉT.
Ä ~Hê˝À ªÁ|üuÛÑTe⁄μ nH˚ _s¡T<äT d”düsY Ä>∑düºdt
≈£îe÷Á‘·y˚T ñ+&˚~. d”düsYqT Á|üuÛÑTeì ∫{Ϭø&ÉT
<Ûä÷|ü+ $T>∑‘ê <˚e⁄fi¯flqT (Á|üuÛÑTe⁄qT)
|üPõ+#·Tø√e#·Tà >±ì Á¬ø’düÔe $XÊ«düT≈£î n~
bıdü>∑ì $wüj·T+. ø±s¡D+ yê] $XÊ«düyÓTTø£ÿfÒ,
u≤|”ÔdüàyÓTTø£ÿfÒ, Á|üuÛÑTyÓ’q j˚TdüT ˇø£ÿ&˚. n+<ä]ø°
‘·+Á&çjÓÆTq <˚e⁄&ÉT ˇø£ÿ&˚ (mô|òd” 4:5).
bı*ø±s¡TŒ d”düsYqT Á|üuÛÑTe⁄>± |üPõ+#·T≥qT
ìsêø£]+∫q+<äTq Vü≤‘·kÕøÏå eTs¡D≤ìï
∫s¡Tqe⁄«‘√ e]+#ê&ÉT. ªªÁ|üuÛÑTe⁄qT #·÷∫‹ìμμ
nqï eT>∑∆˝ÒH˚ eT]j·T |ü⁄qs¡T‘êúq kÕø£å´+ düJe
kÕø£å´+. Á|üuÛÑTe⁄qT #·÷&É≈£î+&Ü #·÷∫
‘·]+#·≈£î+&Ü Äj·Tq Hêe÷ìï düà]+#·≈£î+&Ü
‘·eT J$‘ê˝À Äj·TqqT Á|üuÛÑTe⁄>±
d”«ø£]+#·ì qT*yÓ#·Ãì Á¬ø’düÔe⁄T neø±X¯
Á¬ø’düÔe⁄T eT>∑∆˝ÒH˚ eT]j·T |ü⁄qs¡T‘êúq kÕø£å´+
<ë«sê |ü⁄qs¡T‘êúqT&Ó’q (düJe⁄&Ó’q) Áø°düTÔ #Ó+‘·≈£î
q&ç|æ+#·ã&Ü*.
ªádüºsYμ nq>± edü+‘·+. yÓ÷&ÉTyê]q Á|üø£è‹
ø=‘·Ô Jyêìï b˛düTø=ì |ü#·Ã<äq+‘√ ø£fi¯ø£fi¯
˝≤&ÉT‘·T+~. n˝≤H˚ j˚TdüT Á|üuÛÑTe⁄qT ªª#·÷∫qμμ
yê] J$‘êT ≈£L&Ü. Áø°düTÔqT ª#·÷&ܶìøÏμ
‘Ó¢yês¡T C≤eTTH˚ Á|üj·÷D+ ‘·ô|{Ϻ+~.
eT]j·TT ãVüQXÊ Áø°düTÔ X¯ØsêìøÏ düT>∑+<Ûä
Á<äyê´T |üPj·÷ì ‘√{Ï Ád”Ô‘√ ãj·TT<˚]
ñ+&Ée#·TÃ. nsTT‘˚ Áø°düTÔ <äs¡Ùq+‘√ n~ ÄyÓT≈£î
X¯óuÛÀ<äj·TyÓTÆ+~. s¡ø£åD√<äj·T+>± e÷]+~.
ns¡TD√<äj·T <äs¡Ùq+ ÄyÓT≈£î _Û+∫+~. ÄyÓT
J$‘·+˝À ìØø£åD˝Òì ÄyÓT≈£î n~
ìØø£åD√<äj·T+>± s¡÷bı+~+~. eT>∑›˝ÒH˚ eT]j·T
˝≤+{Ï yê] <ë«sê eTq≈£î n~ ªªn+‘√´<äj·T+μμ
≈£L&Ü.
X¯óuÛÀ<äj·T+ (Good Morning)nH˚ X¯ó
uÛÑe#·HêìøÏ ã<äTT »|ü˙j·TTT ˇj·÷øÏ
(Ohayoki Early Morning ) nq>±
ÁbÕ‘·:ø±eTTqH˚ ˝Ò∫ <˚e⁄DÏí düTÔ‹sTT+#˚yê]øÏ
(ÁbÕ‘·:ø± düTÔ‹) n~ X¯óuÛÀ<äj·T+. eT>∑›˝ÒH˚
eT]j·T≈£î ÄyÓT Mourning Morning ø±düÔ
|ü]D$T+∫+~.Good Morning >± e÷]+~.
Äosê«<ä ø£s¡+>± |ü]D$T+∫+~.
ªªá e÷≥T #Ó|æŒ, yês¡T #·÷#·T#·T+&É>± Äj·Tq Äs√Vü≤De÷jÓTqT, n|ü&ÉT yê] ø£qTï≈£î ø£qã&É≈£î+&Ü ˇø£ y˚T|òüTeTT Äj·TqqT ø=ìb˛jÓTqTμμ ` nb˛ˆˆø± 1:9.

11. 11
ô|’q ñ<äVü≤]+∫q yêø£´eTT u…’_Tq+<äT
eT÷&ÉT |üsê´j·TeTTT #Ó|üŒã&çq~ >±ì,
<ëì˝À bı+<äT|üs¡#·ã&çq dü‘·´eTT
˝ÒKqeTTj·T+<ä+‘·{≤ >√#·]+#·TqT. eTqeTT
m+#·T≈£îqï n<Ûë´j·T+ ªª$XÊ«düT ìj·T+ μμ
nì |üTe÷s¡T¢ |æTeã&çq~. m+<äTø£q>±,
<˚e⁄ì j·T+<ä* $XÊ«düeTT‘√ ‘êeTT#˚dæq
ø±s¡´eTT <ë«sê ªªkÕø£å´eTT bı+~qμμ
nH˚≈£eT+~ Åd”Ô |ü⁄s¡Twüß C≤_‘ê Ç+<äT˝À
ñ+~.
ªª$XÊ«düeTT ˝Ò≈£î+&Ü <˚e⁄ìøÏ Çwüߺ&Ó’ j·TT+&ÉT≥
nkÕ<Ûä´eTìμμ ôV≤Á; 11:6 e#·q+ düŒwüº+>±
#ÓãT‘√+~. Äj·TqqT $TøÏÿ* dü+‘√wü
|üs¡#·Tq~ e÷Á‘·eTT eTqeTT Äj·Tqj·T+<äT
$XÊ«düeTT ø£*–j·TT+&ÉT≥ e÷Á‘·y˚T.
$XÊ«düeTTqT >∑÷]Ã á n<Ûë´j·T+ yÓTT<ä{Ï
e#·qeTT˝À Ç˝≤ ìs¡«∫+|üã&ç+~
ªªìØø°å+|üã&ÉTyê{ÏjÓTTø£ÿ ì»dü«s¡÷|üeTTqT
n<äèX¯´yÓTÆq$ j·TTqïeqT≥≈£î s¡TEe⁄HÓ’
j·TTqï~.μμ
<˚e⁄ì yê>±›qeTTT HÓs¡y˚s¡ø£ eTT+<˚ eT]j·TT
Ç+¬øes¡÷ yê{Ïì #·÷&Éø£ eTT+<˚
$XÊ«düeTqTq~ <˚e⁄ì yê>±›qeTTqT
qeTTà‘·T+~. $XÊ«düeTqTq~ Á¬ø’düÔe⁄ìøÏ
Jes¡ø£ÔeTT>± j·TT+&Ü* ø±ì ªª$X¯«dæ+∫qμμ
nH˚≈£î˝˝À á Jes¡ø£ÔeTT ˝À|æ+∫ yês¡T
s¡ø£ÔV”≤q‘·‘√ u≤<Ûä|ü&ÉT#·THêïs¡T.
26 dü+e‘·‡s¡eTT Hê |ü]#·s¡´˝À H˚qT
nH˚≈£î‘√ e÷{≤¢&çj·TT+{Ïì. yês¡T $XÊ«düeTT
jÓTTø£ÿ eT÷ dü÷Á‘êqT q$Tàq|üŒ{Ïø°,
|üs¡˝Àø£eTT˝À <˚e⁄&ÉT ˝Ò&Éì, ˇø£y˚fi¯ <˚e⁄&ÉT
ñHêï, uÛÑ÷$Tô|’ »]π> ‘·eT $wüj·÷ô|’
Äj·Tq≈£î ÄdüøÏÔ˝Ò<äì nqT≈£î+{≤s¡T. Ä#·s¡D˝À
yês¡T HêdæÔ≈£î˝Ò >±ì yê] ÁøÏj·TT yê]
$XÊ«düeTTqT e´‹πsøÏ+#·Tq$>± ñHêïsTT. ‘·eT
nedüs¡‘·qT <˚e⁄&ÉT rs¡TkÕÔ&Éì qeTTà‘·Tqï
≥T¢>± yês¡T #ÓãT‘ês¡T (|òæ*|”Œ 4:19— eT‘·ÔsTT
6:33) >±ì yês¡T ‘·eT ñ<√´>∑, u≤´+≈£î
U≤‘ê ˝Ò<ë ô|≥Tºã&ÉT $wüj·TyÓTÆ uÛÑj·T|ü&ÉT
‘·T+{≤s¡T, ø£‘·|ü&ÉT‘·T+{≤s¡T.
$yêVü≤eTH˚~ J$‘·ø±eTT ø=qkÕ–+#· edæq
ˇ|üŒ+<äyÓTÆ j·TTqï~ (eT‘·ÔsTT 19:6). nsTT‘˚
‘·eT $yêVü≤J$‘·+ <äTs¡“¤s¡yÓTÆq|ü&ÉT ˝Ò<ë
‘·eT uÛ≤>∑kÕ«$T eTs=ø£] Äø£s¡¸D≈£î ˝ÀHÓ’q|ü&ÉT
Çø£ Ä $yêVü≤u+<ÛäeTT qT+&ç ãj·T≥|ü&Üì
#·÷kÕÔs¡T. u…’_T <˚e⁄ì yêø£´eTì eT]j·TT
|üs¡˝Àø£eTT qT+&ç nqTÁ>∑Væ≤+|üã&çq C≤„qeTì
#ÓãT‘ês¡T >±ì øÏ¢wüºyÓTÆq ìs¡íj·TeTTqT
rdüTø=qedæ e∫Ãq|ü&ÉT <˚e⁄ì yêø£´eTTqT
nqTdü]+#·&ÜìøÏ, <ëìøÏ ˝Àã&É&ÜìøÏ ô|<ä›>±
ÁbÕ<Ûëq´+ Çe«s¡T.
$XÊ«düeTH˚~ πøe+ HêeTe÷Á‘·yÓTÆq e÷≥T
˝Ò<ë ãT~∆|üPs¡«ø£yÓTÆq qeTàø±T ø±<äT>±ì
Ç<=ø£ ÁøÏj·÷‘·àø£ #·s¡´j·Tì ôV≤Á; 11:6
#ÓãT‘√+~. ˙‹eT+‘·TT Ä ø±s¡DeTT>±
Áã‘·T≈£î‘ês¡T, n+‘˚ø±<äT yê] $XÊ«düeTT ‘·|üŒ
eT¬πs~j·TTqT <˚e⁄ìï dü+‘√wü|üs¡#·<äT.
ø=ìï dü+e‘·‡s¡eTT ÁøÏ‘·+ Hê ùdïVæ≤‘·T&=ø£&ÉT
Á¬ø’düÔe⁄ì>± e÷sê&ÉT. n‘·&ÉT Á¬ø’düÔe⁄&ç>± e÷]q
‘·s¡Tyê‘· ‘·q j·T»e÷ì jÓTT<ä›≈£î yÓ[fl, Çø£ô|’
H˚qT Ä~yês¡eTTT |üì#˚j·Tqì #Óô|ŒqT.
ˇø£y˚fi¯ nedüs¡yÓTÆ‘˚ X¯ìyês¡+ ekÕÔqT >±ì
Ä~yês¡+ dü+|òüTeTTq≈£î yÓ[fl, ‘·sê«‘·
$ÁX¯$TkÕÔqì #ÓbÕŒ&ÉT. nsTT‘˚ n‘·&ç ìs¡íj·T+
n‘·&ç ñ<√´>∑eTTqT Çã“+~˝À |ü&Éy˚j·TTq<Ó’
q|üŒ{Ïø°, n‘·&ÉT <˚e⁄&çøÏ $<Û˚j·TT&Ó’, u…’_T˝À
#Ó|üŒã&çq Ä»„≈£î ˝Àã&ç Ä~yês¡eTTqT
ª$ÁXÊ+‹~qeTTμ>± bÕ{Ï+#·T≥≈£î ìs¡ísTT+#·T
ø=Hêï&ÉT.
Hê´j·T|üs¡+>± ø±<äT>±ì <˚e⁄ìô|’ ‘·q≈£îqï
Áù|eT e¢H˚ n‘·&ÉT á ìs¡íj·T+ rdüT≈£îHêï&ÉT.
Áø°düTÔ ‘·q≈£î #˚dæq düeTdüÔeTT‘√ b˛*à #·÷ùdÔ
‘·q ñ<√´>∑eTT e~*y˚j·TT≥ n‘·ìøÏ #ê˝≤
dü«ŒyÓTÆq~>± ø£q|æ+∫+~. Ç<˚ ø±s¡´s¡÷|üeTT
<ë*Ãq n‘·ì $XÊ«dü+. Ç<˚ $wüj·÷ìï
u…’_T˝À ˙‹eT+‘·T&ÉT $XÊ«düeTT #˚‘·
Áã‘·T≈£îqT nì #Ó|üŒã&ç+~. Ç<˚ <˚e⁄ìï
dü+‘√wü|üs¡TdüTÔ+~ eT]j·TT Äj·Tq
ÄyÓ÷<äeTTqT bı+<äT‘·T+~.
- ôV≤Á; 10:38.
ªªn|ü&ÉT |üs¡˝Àø£eT+<äTqï ˙ ‘·+Á&çj·TT ˙ bÕ|üeTTT ø£å$T+#·TqT μμ ` e÷s¡Tÿ 11:26.

12. 12
s¡øÏå+|üã&çq e´øÏÔ ‘·q s¡ø£åDqT m|üŒ{Ïø°
b˛>=≥Tºø=q˝Ò&Éqï dæ<ëú+‘·eTT ByÓq
ø£s¡yÓTÆq<äì #ê˝≤ eT+~ Á¬ø’düÔe⁄T uÛ≤$kÕÔs¡T
ø±ì ø=+<äs¡T Á¬ø’düÔe⁄T e÷Á‘·eTT Ç~ #ê˝≤
Á|üe÷<äø£s¡yÓTÆq<äì uÛ≤$düTÔHêïs¡T. ìC≤ìøÏ,
s¡ø£åD XÊX¯«‘·yÓTÆq~.
á >=|üŒ s¡ø£åD≈£î Ä<Ûës¡eTT @~?
n+‘·j·TT ≈£L&É Áø°düTÔ #˚dæq s¡ø£åD ø±s¡´eTT˝À
<ë–j·TT+~. s¡ø£åD ø£è|ü #˚‘·H˚ dü‘YÁøÏj·T
eq ø±<äT. >∑qTø£ me&ÉTqT n‹X¯sTT+#·
MT˝Ò<äT (mô|òdæ 2:9). bÂT r‘·T≈£î Áyêdü÷Ô...
ªªeTqeTT ˙‹ì nqTdü]+∫ #˚dæq
ÁøÏj·TeT÷eTT>± ø±ø£, ‘·q ø£ìø£s¡eTT
#=|üqH˚ |ü⁄qs¡®qà dü+ã+<ÛäyÓTÆq kÕïqeTT
<ë«sêqT |ü]X¯ó<ë∆‘·à eTq≈£î q÷‘·q dü«uÛ≤eeTT
ø£T>∑CÒj·TT≥ <ë«sêqT eTqqT s¡øÏå+#ÓqTμμ
(r‘·T 3:5). @ eTqTwüß´&ÉT m|ü&ÉT eT+∫
#˚j·TT≥ <ë«s¡ s¡øÏå+|üã&É˝Ò<äT. ªªø±>± <Ûäs¡àXÊÁdüÔ
dü+ã+<ÛäyÓTÆq ÁøÏj·TT ˝Ò≈£î+&É $XÊ«düeTT
eqH˚ eTqTwüß´T ˙‹eT+‘·T T>± rs¡Ãã&ÉT
#·THêïs¡ì jÓT+#·T#·THêïeTTμμ (s√e÷ 3:28).
e÷qe⁄&ÉT ‘·q <Ûäs¡àø±s¡´eTT eq ‘·qqT
‘êqT s¡øÏå+#·T ø=q˝Ò&ÉT, s¡øÏå+|üã&ÉT#·÷
ñ+&É˝Ò&ÉT. s¡øÏå+#·ã&ÉT≥≈£î eTqeTT mqï{Ïø°
ns¡TΩeTT ø±˝ÒeTT. Á|ü|ü+#·eTT˝À n+<äs¡÷
qs¡ø±–ïøÏ bÕÁ‘·T˝…’j·TTHêïs¡T. m+<äTø£q>±
Á|ü»+‘ê »qà‘· bÕ|ü⁄˝…’j·TTHêïs¡T, bÕ|üeTT˝ÀH˚
J$düTÔHêïs¡T. Hê˝À bÕ|üeTT ˝Ò<äì ˙eqT≈£î+fÒ
ìqTï ˙y˚ yÓ÷dü|üs¡#·T ≈£î+≥THêïe⁄ düTe÷!
eT]j·TT bÕ|üeTT eq e#·TÃ J‘·eTT
eTs¡DeTT.
nÁu≤Vü‰eTT <˚e⁄ì qyÓTàqT. n~ n‘·ìøÏ ˙‹>±
m+#·u&ÓqT. ªª|üì#˚j·Tø£, uÛÑøÏÔV”≤qTì ˙‹
eT+‘·Tì>± rs¡TÃ yêìj·T+<äT $XÊ«düeTT+#·T
yêìøÏ yêì $XÊ«düeTT ˙‹>± m+#·ã&ÉT
#·Tqï~. Ä Á|üø±s¡y˚T ÁøÏj·TT ˝Ò≈£î+&É
<˚e⁄&Óeìì ˙‹eT+‘·T&ÉT>± m+#·TH√ Ä
eTqTwüß´&ÉT <ÛäqT´&Éì <ëM<äT ≈£L&É
#Ó|ü#·THêï&ÉT. m˝≤>∑q>± ` ‘·q n‹Áø£eT
eTT≈£î |ü]Vü‰s¡eTT H=+~qyê&ÉT, ‘·q
bÕ|üeTTq≈£î ÁbÕj·T•Ã‘·ÔeTT H=+~qyê&ÉT
<ÛäqT´&ÉT. Á|üuÛÑTe⁄#˚‘· ìs√∆wæj·Tì m+#·ã&çq
ªªyês¡T ôV≤Á;j·TT˝≤? H˚qTqT ôV≤Á;j·TT&ÉH˚. yês¡T ÇÁXÊj˚T©j·TT˝≤? H˚qTqT ÇÁXÊj˚T©j·TT&ÉH˚. yês¡T nÁu≤Vü‰eTT dü+‘êqe÷? H˚qTqT n{Ϻyê&ÉH˚μμ ` 2 ø=]+~Û 11:22.

13. 13
yê&ÉT <ÛäqT´&ÉT (s√e÷ 4:5`7).
H˚qT m|ü&Ó’‘˚ Áø°düTÔq+<äT qeTàø£eTT+#êH√ Hê
bÕ|üeTTT Äj·Tq MT<ä yÓ÷|üã&çj·TTqï$.
Äj·Tq Hê bÕ|üeTT ø=s¡≈£î yÓ #Ó*¢+#ê&ÉT.
Áø°düTÔ dæTeô|’ eTs¡DÏ+∫q|ü&ÉT Äj·Tq Hê
>∑‘·, es¡Ôe÷q, uÛÑ$wü´‘Y bÕ|üeTTìï{Ï ø=s¡≈£î
#·ìb˛j·÷&ÉT. Hê bÕ|üeTTìï{Ïì rdæy˚j·TT≥
ø=s¡≈£î Ä ˇπø ˇø£ÿ ã* |üP]Ô>± yÓ
#Ó*¢+∫q~. e÷qe bÕ|üeTT ø=s¡≈£î y˚πs ã*
nø£ÿs¡˝Ò≈£î+&Ü b˛sTT+~.
ø±ã{Ϻ H˚qT Áø°düTÔqT q$Tàq|ü&ÉT Hê
bÕ|üeTTìïj·TT ø£å$T+|üã&çj·TTqï$.
Ç|üŒ{ÏqT+∫ Hê bÕ|üeTT yÓ H˚qT #Ó*¢+#·qT.
m+<äTø£q>± Hê bÕ|üeTT yÓ Áø°düTÔ eTT+<˚
#Ó*¢+#ê&ÉT. ‘·q n‹Áø£eTeTT y˚Ts¡≈£î |ü]Vü‰s¡eTT
H=+~qyê&ÉT ‘·q bÕ|üeTTq≈£î ÁbÕj·T•Ã‘·ÔeTT
H=+~qyê&ÉT <ÛäqT´&ÉT nì <˚e⁄&ÉT #Ó|ü≥˝À
ns¡ú+ Ç<˚. á ø±s¡´eTTqT ã{Ϻ $XÊ«dæjÓÆTq
Á¬ø’düÔe⁄&ÉT ‘·q Ä‘·às¡ø£åD $wüj·TeTT˝À <Ó’e
rs¡TŒ˝ÀøÏ eT]j·TT •ø£å˝ÀøÏ sê˝Ò&ÉT. Hê Ä‘·à
uÛÑÁ<ä‘· Hê eT+∫‘·qeTT MT<ä Ä<Ûës¡|ü&É<äT.
eT]j·TT H˚qT eT+∫yêDÏí ø±<äT >±ì n~ <˚e⁄ì
Áø°düTÔ ˙‹ MT<ä eT]j·TT Äj·Tq qeTàø£yÓTÆq
yê>±›qeTT MT<ä Ä<Ûës¡|ü&çj·TTqï~.
Hê ≈£îe÷s¡T&ÉT, Hê ≈£îe÷¬sÔ ‘·|ü #˚ùdÔ yê]
u≤>∑Tø√dü+ yê]ì Áø£eT•ø£åD˝ÀìøÏ ‘Ó#·TÃ≥ Hê
u≤<Ûä´‘·>± uÛ≤$kÕÔqT. n˝≤π> <˚e⁄&ÉT ≈£L&Ü
s¡øÏå+|üã&çq ‘·q |æ¢T bÕ|üeTT #˚ùdÔ Äj·Tq
yê]ì Áø£eT•ø£åD˝ÀøÏ ‘Ó#·TÃqT. <˚e⁄&ÉT ‘·q
|æ¢qT Áù|$TdüTÔHêï&ÉT ø±ã{Ϻ ‘·q |æ¢
bÕ|üeTT $wüj·TeTT˝À u…‘·Ô+ yê&ÉT‘ê&ÉT (ôV≤Á;
12:5`8). $XÊ«düTyÓTÆq Á¬ø’düÔe⁄+ á uÛÑ÷$T
MT<ä e⁄+&É>∑H˚ eTq bÕ|üeTTqT ã{Ϻ <˚e⁄&ÉT
eTqqT •øÏåkÕÔ&ÉT. Ä˝≤>±ì |üø£å+˝À Áø°düTÔ
Hê´j·T|”sƒ¡eTT m<äT≥ nee÷qeTT‘√, dæ>∑TZ‘√
eTq+ ìã&Ü*‡ edüTÔ+~ (2 ø=]+B∏ 5:
9`11), >±ì qs¡ø£eTT≈£î e÷Á‘·eTT ndüT
|ü+|ü&ÉT. ñ<눈 <ëM<äT ‘êqT #˚dæq bÕ|üeTTqT
ã{Ϻ ‘·q _&ɶqT ø√˝ÀŒ‘ê&ÉT. ‘·q eTs√
≈£îe÷s¡T&ÉT nyÓ÷àqT ‘·q kı+‘· düôVA<ä]
j·T>∑T ‘êe÷s¡TqT e÷quÛÑ+>∑+ #˚kÕÔ&ÉT. n|ü&ÉT
nu≤¸˝ÀeTT ‘·q düôVA<äs¡T&Ó’q ÄyÓ÷àqTqT
#·+|ü⁄‘ê&ÉT.
yêdüÔeeTT>± Á|æj·T bÕsƒ¡≈£î˝≤sê, Áø°düTÔ j˚TdüT
jÓTTø£ÿ ˙‹ø±s¡´eTT <ë«s¡ <˚e⁄ì eTVü‰X¯øÏÔ‘√
˙ Ä‘·à uÛÑÁ<ä|üs¡#·ã&çj·TTqï~. ªª@j·Tq>±
MTs¡T eTè‹bı+~‹], MT JeeTT Áø°düTÔ‘√ ≈£L&É
<˚e⁄ìj·T+<äT <ë#·ã&çj·TTqï~ (ø=dæ‡
3:3,4).
eTq JeeTT nq>± eTq düVü≤» J$‘·eTTqT
ã{Ϻ ø±ø£ |üs¡˝Àø£eTT˝À e⁄qï <˚e⁄ìj·T+<äT
Áø°düTÔ˝À eTqeTT <ë–j·TTHêïeTT. ø±ã{Ϻ
uÛÑ÷dü+ã+<ÛäyÓTÆq yê{ÏMT<ä eTqdüT‡ ô|≥Tºø√e<äT›.
bÕ|ü |òü*‘·eTT <ëM<äTqT ≈£L&Ü $&ÉTe˝Ò<äT.
me]ì ≈£L&É $&ÉTe<äT. <˚e⁄&ÉT ‘·q |æ¢qT
yês¡T #˚dæq bÕ|üeTTqT ã{Ϻ Áø£eT•ø£åD #˚kÕÔ&ÉT
>±ì yê] Ä‘·àT q•+#·Tq≥T¢>± nqTeT
‹+#·&ÉT eT]j·TT yê]ì mqï{ÏøÏì e<ä*
ô|≥º&ÉT.m+<äTø£q>± ‘·q Á|æj·T_&ɶ dü+s¡ø£åD
u≤<Ûä´‘· <˚e⁄ì<˚ ø£<ë!
<˚e⁄&ÉT ‘·q |æ¢T #˚dæq bÕ|üeTTqT ã{Ϻ yê]ì
Áø£eT•ø£åD˝À ñ+#·T‘ê&ÉT >±ì me] ø=s¡¬ø’‘˚
Áø°düTÔ eTs¡DÏ+#ê&√, me¬s’‘˚ Äj·Tqj·T+<äT
$XÊ«düeTT+#ês√ yê] Ä‘·àT q•+#·T≥≈£î
nqTeT‹+#·&ÉT. eT]j·TT yê]ì mqï{ÏøÏì
$&ÉTe&ÉT, m&Éu≤j·T&ÉT, eTs¡∫b˛&ÉT.
ÄVü‰! <˚e⁄ì ãT~∆ C≤„qeTTT m+‘√
u≤VüQfi¯´eTT! Äj·Tq s¡ø£åD XÊX¯«‘·yÓTÆq~.
Äj·Tq s¡øÏå+∫qyê&ÉT <Ó’e rs¡TŒ˝ÀìøÏ sêø£
qs¡ø£eTqT eTs¡DeTTqT <ë{Ï XÊX¯«‘·
JeeTT˝ÀìøÏ Á|üy˚•+∫j·TTHêï&ÉT. s¡ø£åD
bı+~q|üŒ{ÏqT+∫ nq>± Áø°düTÔj˚TdüTq+<äT
$XÊ«düeTT+∫ |ü⁄qs¡TJ®eeTT bı+~q|üŒ{Ï
qT+&ç j˚TdüTÁø°düTÔ˝À eTqeTT ÄX¯Ãs¡´ø£s¡yÓTÆq,
mqï{ÏøÏì n+‘·eTTø±ì yê&Éu≤s¡ì ì‘·´JeeTT
ø£*–j·TTHêïeTT. s¡øÏå+|üã&çq e´øÏÔ mqï{ÏøÏì
q•+#·&ÉT. <˚e⁄ìøÏ ø£è‘·»„‘·T.
ªªnÁu≤Vü‰eTT ÁøÏj·T eT÷eTT>± ˙‹eT+‘·T&Éì rs¡Ãã&çì jÓT&É n‘·ìøÏ n‹X¯j·Tø±s¡DeTT ø£T>∑TqT >±ì n~ <˚e⁄ì jÓT<äT≥ ø£T>∑<äTμμ ` s√e÷ 4:2.

14. 14
|üs¡«‘· ÁbÕ+‘·+˝À Á|ü‹#√≥ ø±ø£b˛sTTHê,
nø£ÿ&Éø£ÿ&Ü ªª>∑eTì+∫ #·÷&É+&çμμ nH˚ uÀs¡T¶
ø£ì|ædüTÔ+~. s¡Vü≤<ë] qT+&ç ø±s¡Tì s√&ÉT¶
Á|üø£ÿq Ä|æ, ø=~› ìeTTwüeTTT y˚∫j·TT+&É+&ç.
Çs¡T¬ø’q eT]j·TT >±T‘√ ≈£L&çq e÷s¡ZeTT˝À
yÓTÆfi¯fl ø=B Á|üj·÷DÏ+∫q ‘·s¡Tyê‘· n˝≤ Ä–‘˚,
n|üŒ{Ïes¡≈£î |ü&çq Á|üj·÷D ã&É*ø£ qT+&ç
#·ø£ÿ{Ï $sêeTeTT, $ÁXÊ+‹ <=]øÏq≥¢e⁄‘·T+~.
n+‘·ÁsêÁwüº s¡Vü≤<ë]ô|’ Á|üj·÷DÏ+#·T
#·Tqï≥¢sTT‘˚ n~ eT]+‘· eT+∫~. ø±s¡T ~–,
ˇø£ÿkÕ] ˇfi¯ófl $s¡T#·T≈£îì, ø=~›ùd|ü⁄ n≥T Ç≥T
q&ÉT#·T≥ Á&Ó’es¡T‘√ u≤≥T Á|üj·÷DÏ≈£î≈£î ≈£L&É
m+‘√ eT+∫~.
á $<Ûä+>± Ä>∑≥+ nH˚~ ‹]– MT˝À X¯øÏÔì
ì+|ü&É+‘√ bÕ≥T $T>∑‘ê e÷s¡ZeT+<ä+‘·{≤
MTs¡T C≤>∑÷s¡÷≈£î˝…’ j·TT+&ÉTq≥T¢ MT eTqdüT‡
≈£L&É ùd<äBs¡T‘·T+~. ndü≥, ìÁ<ä˝Ò≈£î+&Ü
Á|üj·÷DÏ+∫q≥¢sTT‘˚ n~ Á|üe÷<äeTTT
»s¡T>∑T≥≈£î ø±s¡DeTe⁄‘·T+~. ø=ìïkÕs¡T¢
eTqeTT ‘=+<äs¡˝À e⁄+&ç, $ÁXÊ+‹ì
rdüTø=qT≥ >∑T]+∫ Ä˝À∫+#·eTT >±ì,
XÊX¯«‘·+>± eTq düeTj·TeTTqT Vü≤]+#·T˝≤>∑Tq
Á|üe÷<äeTTq≈£î ˝ÀqT ø±e&É+ ø£+f… ø=~›
düeTj·TeTTqT $ÁXÊ+‹ ø√dü+ πø{≤sTT+#·&É+
nìï $<Ûë y˚TT. @~ @yÓTÆq|üŒ{Ïø°
ìÁ<äeT‘·TÔ˝À CÀπ> Á&Ó’es¡T¢ ∫qï Á|üe÷<äeTT
ø£+f… ô|qT Á|üe÷<äeTT u≤]q m≈£îÿe>±
|ü&ÉT‘·÷ ñ+{≤s¡T.
ª>∑eTì+∫ #·÷#·T≥μ <Ûë´qeTTq≈£î ≈£L&É
neø±X¯$TdüTÔ+~. n˝≤ #·÷#·Tq|ü&ÉT— X¯øÏÔ
ø£*–q <˚e⁄ì yê≈£îÿ#˚ @s¡Œ&çq <ä÷s¡+>±
ø£qã&˚ ø=+&ÉT, |üs¡«‘êT, ø£<äT#·Tqï
y˚T|òü÷T, m‘Ó’Ôq |üs¡«‘· |ü+≈£îÔ |üø£ÿH˚ ñ+&˚
∫qï ∫qï ˝Àj·TT ø£ì|ækÕÔsTT. M{Ïì
#·÷dæq|ü&ÉT, eTq Ä‘·à ñbıŒ+>∑>±
Äq+<äeTT‘√, dü+‘√wüeTT‘√ πø]+‘·T
ø=&ÉT‘·÷, n<äT“¤‘·yÓTÆq yê{Ïì nqTÁ>∑Væ≤+∫q
<˚e⁄ìøÏ ø£è‘·»„‘·T ‘Ó*j·TCÒdüT≈£î+{≤eTT.
nø£ÿ&ç qT+&ç Á|üj·÷DyÓTÆ yÓ[flb˛sTTq|üŒ{Ïø°
n|üŒ{Ï es¡≈£î #·÷dæq Á|üø£è‹ <äèXÊ´qT m|üŒ{Ïø°
eTs¡∫b˛ì $<Ûä+>± ˇø£{Ï ‘·sê«‘· ˇø£{Ï>±
yÓT<ä&ÉT ‘·q˝À <äèX¯´s¡÷|ü+˝À C≤„|üø£+
#˚düT≈£î+≥T+~.
n˝≤π> eTq J$‘· s¡Vü≤<ës¡T˝À eTq+
Á|üj·÷DÏ+#·Tq|ü&ÉT, eTq+ m+‘· C≤Á>∑‘·Ô>±
eTT+<äT≈£î #·÷&Ü˝À eTq≈£î ‘ÓTdüT. j˚TdüT
‘·q •wüß´≈£î z s√E n˝≤+{Ï Á|ü<˚X¯eTTH˚
dü÷∫+#·T#·÷, á˝≤>∑T #Óô|ŒqT. ªMTs¡T
@ø±+‘·eTT>± ns¡D´ Á|ü<˚X¯eTTq≈£î e∫Ã,
ø=+#Ó+ ùd|ü⁄ ndü≥ rs¡TÃø=qT&çμ (e÷s¡Tÿ
6:31). yês¡T n|ü&˚ ‘·eT düTyês¡Ô
<ä+&Éj·÷Á‘·qT eTT–+#·Tø=ì e#êÃs¡T. á
Á|üj·÷DeTT˝À >=|üŒ n<äT“¤‘êT »]>±sTT, ø±ì
|üHÓï+&ÉT eT+~ •wüß´T e÷qdæø£+>±qT,
ªª»qdüeT÷Vü≤eTTT n~ ‘ÓTdüTø=ì Äj·TqqT yÓ+ã&ç+|ü>± Äj·Tq yê]ì #˚s¡TÃø=ì,
<˚e⁄ìsê»´eTTqT >∑÷]à yê]‘√ e÷{≤¢&ÉT#·T, dü«düú‘·ø±edæq yê]ì dü«düú‘·|üs¡#ÓqTμμ ` ÷ø± 9:11.

15. 15
uÛÖ‹ø£+>±qT ndæb˛j·÷s¡T >∑qTø£ yê]øÏ
$ÁXÊ+‹ ø±yê*. ˇø£y˚fi¯ Á|ü»T eùdÔ >∑qTø£
yê]øÏ $ÁXÊ+‹ ñ+&É<äT. ì»+. nsTTq|üŒ{Ïø°
|üT dü+<äsꓤ˝À ø£]ƒqyÓTÆq •wüß´T |ü]#·s¡´˝À
ndæb˛sTTHê |üT dü+<äsꓤ˝À¢ j˚TdüT Á|üuÛÑTe⁄
yê]ì y˚πs @ø±+‘· düúeTT≈£î rdüT≈£îyÓ[¢ yês¡T
$ÁXÊ+‹ rdüT≈£îH˚˝≤ #˚XÊ&ÉT. n˝≤π> eT]jÓTTø£
dü+<äs¡“¤eTT˝À j˚TdüT Á|üuÛÑTe⁄ nbıdüÔT˝…’q
ù|‘·Ts¡T, j·÷ø√ãT eT]j·TT jÓ÷Vü‰qTqT ˇø£
@ø±+‘· düúeTTq≈£î rdüT¬øfi≤¢&ÉT. n|ü&ÉT ‘·eT
J$‘· ø±eT+‘·{Ï˝À mqï&ÉTq÷ #·÷&Éì ˇø£
n<äT“¤‘· düìïy˚XÊìï yês¡T #·÷XÊs¡T.
n<˚q+&ç j˚TdüTÁ|üuÛÑTe⁄ s¡÷bÕ+‘·s¡ nqTuÛÑeeTT
>∑T]+∫ #ÓãT‘·THêïqT:ªªÄj·Tq ÁbÕ]∆+#·T
#·T+&É>± Äj·Tq eTTKs¡÷|üeTT e÷¬sqT— Äj·Tq
eÁdüÔeTTT ‘Ó¢ìyÓ’ <Ûä>∑ <Ûä>∑ yÓT]ôdqTμμ (÷ø±
9:29). @<Ó’q ˇø£ n+<äyÓTÆq, nkÕ<Ûës¡DyÓTÆq
eT]j·TT e÷qyêr‘·yÓTÆq <ëìì >∑T]+∫ ø=+‘·
ùd|ü⁄ Ä˝À∫+#·+&ç. yê{Ï‘√ b˛*Ã#·÷ùdÔ Ç‘·s¡
$wüj·÷˙ï #ê˝≤ dü««yÓTÆqeì MTs¡T
‘ÓTdüT≈£î+{≤s¡T. @ e÷Á‘·+ r]ø£˝Ò≈£î+&Ü
ø=qkÕ–düTÔqï eTq Jeq Á|üj·÷D+˝À ˇø£ÿkÕ]
Ä–#·÷ùdÔ <˚e⁄qT düèwæº˝Àì mH√ï n+<äyÓTÆq
Á|ü<˚XÊqT eTq+ #·÷&É>∑+.
bÕ‘· ìã+<Ûäq˝Àì @*j·÷ Á|üeø£Ô ˇø£kÕ]
‘·qqT ‘êqT #·÷düT≈£îH˚ düeTj·T+ <=]øÏ+~.
ø£|ü{ÏjÓÆTq jÓTC…uÒTq≈£î uÛÑj·T|ü&ç,
ns¡D´eTT˝ÀìøÏ yÓ[fl ‘·qqT eT¬se«s¡÷
>∑eTì+#·ì $<Ûä+>± ã<äØeèø£åeTT ÁøÏ+<ä
≈£Ls¡TÃì, Ç+πøMT #·÷&É˝Òø£, #˚j·T˝Òø£ ‘·qMT<ä
‘êH˚ C≤*|ü&ÉT‘·÷ ≈£Ls¡TÃHêï&ÉT. eTqqT
>∑T]+∫ eTqeTT Ä‘·àq÷´q‘·≈£î >∑T]ø±≈£î+&Ü
ñ+&Ü+fÒ, Ä<Ûë´‹àø£+>± Á|ü‹s√E eTq*ï
eTq+ >∑eTì+#·T≈£î+≥÷ ñ+&Ü*.
Ç˝≤+{Ï düeTj·÷qT eTq+ ªe´øÏÔ>∑‘· ÁbÕs¡∆q
düeTj·T+μ, ªÁ|üXÊ+‘· düeTj·T+μ ª<˚e⁄ì
düeTj·T+μ ˝Ò<ë ªHê düeTj·T+μ n+≥T s¡ø£s¡ø±
ù|s¡¢‘√ |æTdüTÔ+{≤eTT. eTq <Ó’q+~q |üqT
qT+&ç eT]j·TT u≤<Ûä´‘·qT+&ç ‘·|ü≈£îì ø=~›
düeTj·TeTT <˚e⁄ì yêø£´eTT‘√ >∑&É|ü⁄≥, ˝Òø£
ÁbÕs¡∆q˝À qT+&ÉT{ j·Tì Bì ns¡ú+.ø=+&É˝À¢
Çs¡T¬ø’q eTT|ü⁄ <ë]˝À yÓfiÀÔqï Á|üj·÷DÏ≈£îT
m+‘· C≤Á>∑‘·Ô>± eTT+<äT≈£î #·÷düTÔ Á|üj·÷D+
#˚düTÔ+{≤s√ n˝≤π> <˚e⁄ì düìï~Û˝À >∑&çù| á
ø=~› ìeTTcÕT eTq Jeq ã&É*ø£ qT+&ç
eTq X¯ØsêìøÏ, Ä‘·à≈£î $ÁXÊ+‹ ø£*–kÕÔsTT.
á $<Ûä+>± eTq˝À uÛÖ‹ø£X¯øÏÔì eT]j·TT
Äràj·TX¯øÏÔì ì+|ü⁄‘êsTT. eT]j·TT <˚e⁄ì
>∑T]+∫ eT]j·TT Äj·Tq eTq |ü≥¢ #˚dæq
ø±s¡´eTT >∑T]+∫ <Ûë´q+ #˚düT≈£îH˚ neø±X¯+
ø£*ŒkÕÔsTT. uÛÑ$wü´‘Y nedüsê ø√dü+ eT]j·TT
ByÓqø√dü+ <˚e⁄ì n<äT“¤‘·yÓTÆq dü‘ê´qT
eTq eTqdüT‡˝ÀqT, Vü≤è<äj·T+˝ÀqT uÛÑÁ<ä
|üs¡#·Tø√yê*.C≤rj·T s¡Vü≤<ës¡T˝À¢ >∑eTì+∫
#·÷&É≈£î+&Ü eTT+<äT≈£î <ä÷düT¬øfi¯óÔqï Ø‹>±H˚
Ä<Ûë´‹àø£ J$‘·+˝À ≈£L&Ü >∑eTì+∫
#·÷&É≈£î+&ÜH˚ |üs¡T>∑T˝…&ÉT‘·T+{≤+. >±ì Ä˝≤
nø£å´+ #˚ùdÔ eTqyÓT+‘· ø√˝ÀŒ‘êyÓ÷ ˇø£ÿkÕ]
Ä˝À∫+#·+&ç.
ªªÄs¡T~qeTT˝…’q ‘·s¡Tyê‘· j˚TdüT ù|‘·Ts¡TqT j·÷ø√ãTqT n‘·ì düôVA<äs¡T&Ó’q jÓ÷Vü‰qTqT yÓ+≥u…≥Tºø=ì
jÓT‘Ó’Ôq jÓTTø£ ø=+&ÉMT~øÏ @ø±+‘·eTT>± b˛sTT yê] jÓT<äT≥ s¡÷bÕ+‘·s¡eTT bı+<ÓqTμμ ` eT‘·ÔsTT17:1.

16. 16
˝ÖøÏø£ Á|ü|ü+#·+˝Àì ˇ&ç<äT&ÉT≈£îT, ø£Vü≤eTTT ˝Òì<Ó’
dü+|òüTeTT Á|üXÊ+‘·‘· ø£*–j·TTqï~ nqTø=qT≥ bıs¡bÕ≥T. |ü]#·s¡´
nqTq~ m+‘√ n‘·T´qï‘·yÓTÆq<Ó’, dü+‘√wüeTT eT]j·TT Äosê«<ä
ø£s¡yÓTÆq<Ó’q|üŒ{Ïø° n~ ÁX¯eT‘√ n+‘˚ uÛ≤s¡yÓTÆq~ ≈£L&É. >∑T&é
q÷´dt u…’_T bÕsƒ¡XÊ q+<äT &Ó’¬sø£ºsY ôVA<ë˝À ª|ü]#·s¡´μqT
>∑T]+∫q j·T<∏ës¡ú $wüj·TeTTqT (n$ ‘˚*ø£bÕ{ÏyÓ’qqT, ø£wüºeTT‘√
≈£L&ÉT≈£îqï yÓ’qqT) $<ë´s¡T∆≈£î ‘Ó*j·T CÒj·TT≥ Hê $<äT´ø£Ô <Ûäs¡àeTT.
Ä ø±s¡DeTT#˚ á ÁøÏ+~ $wüj·TeTTqT MT‘√ eTq$
#˚j·TT#·THêïqT.
Áø=‘·Ô ìã+<Ûäq dü+|òüTeTT, kÕú|æ+#·ã&çq~ yÓTT<äT nH˚ø£ $uÛÑ»qT,
b˛sê≥eTTT eT]j·TT Çã“+<äTqT m<äTs=ÿqT #·Tqï~. $T˝Ò‘·T˝À
mô|òd”j·TT ô|<䛑√ düe÷y˚X¯yÓTÆq ‘·s¡Tyê‘· nbıdüÔT&Ó’q bÂT
ª‘êqT yÓ[¢b˛sTTq ‘·s¡Tyê‘· Á≈£Ls¡yÓTÆq ‘√&˚fi¯ófl Á|üy˚•+∫, •wüß´T
‘·eT e÷s¡ZeTTq≈£î eTfi¯ófl˝≤>∑Tq eÁø£ãT~∆‘√ e÷≥˝≤&Ó<äs¡ìμ
#Ó|ü#·THêï&ÉT. n˝…ø£‡+Á<äT nH˚ ø£+#·]yê&ÉT (sê– |üì#˚j·TTyê&ÉT)
‘·qqT Çã“+<äT≈£î >∑T]#˚kÕ&Éì bÂT Á|ükÕÔ$+#ê&ÉT.
Á|ü<Ûëq‘·«eTTqT &çjÓ÷Á‘Ó|òædt ø√s¡T≈£îHêï&Éì jÓ÷Vü‰qT #ÓbÕŒ&ÉT.
∫e]øÏ, <˚e⁄&ÉT nbıdüÔTqT m+#·Tø=qT≥˝À ` n+fÒ j·T÷<ë
Çdüÿ]jÓ÷‘·T m+|æø£ $wüj·÷ìï >∑eTì+∫Hê, >√<ÛäTeT˝À
>∑Ts¡T>∑TT ≈£L&É ø£*dæe⁄+{≤j·TH˚ dü‘·´+ düŒwüºeTÚ‘√+~.
n≥TH˚, dü+|òüTeTTq≈£î e´‹πsø£eTT>± |üì#˚j·TT u≤Vü≤´X¯≈£îÔT
≈£L&Ü >∑e⁄. kÕ‘êqT dü+|òüTeTTq≈£î ∫s¡ø± X¯Á‘·Te⁄,
|üTs¡ø±T>±, HêHê$<Ûä |ü<䛑·T˝À dü+|òüTeTTq≈£î e´‹πsø£
ø±s¡´ø£˝≤|üeTTT #˚düTÔHêï&ÉT.
ª~ Áπ>yé &ç>∑ZsYμ eT]j·TT ªª~ ˝≤dtº ÁøÏwæºj·THé ÄHé msYÔμμ |ü⁄düÔø£eTTT
Áyêdæq Á|üeTTK s¡#·sTT‘· l z.j·Tdt. –HÓïdt ª|ü•ÃeT dü+|òüTeTTμ
(yÓÁdüºHé #·sYÃ)qT HêX¯qeTT #˚j·÷ì Äø˘‡|òüsY¶ #˚dæq ≈£îÁ≥qT
ãVæ≤s¡Z‘·+ #˚kÕ&ÉT. ÁbòÕ+ø˘|òüsYº nH˚ bÕsƒ¡XÊ qT+&ç ñ<䓤$+∫q
sê»ø°j·T düNÑ· nH˚ n+X¯eTT nyÓT]ø±˝Àì <˚e⁄ì
dü+|òüTeTTô|’ #ê˝≤ Á|üuÛ≤eeTT #·÷|ü⁄‘√+~. ª>∑s¡“¤ÁkÕeeTTμ eT]j·TT
ªdü«*+>∑ dü+|üs¡ÿeTTμ qT >∑T]+∫ u…’_T #ÓãT‘√qï dü‘ê´qT
nD∫y˚j·T&ÜìøÏ >±qT dü+|òüTeTTô|’ sê»ø°j·T+>± ãTs¡<ä»˝Ò¢
Á|üj·T‘êïT »s¡T>∑T‘·THêïsTT.
dü+|òüT ùde≈£îqT HêX¯qeTT #˚j·T&Éy˚T >∑T]>± ø£*–q ø=+<äs¡T
nkÕ+|ò”Tø£ X¯≈£îÔT ñHêïs¡ì ª<ä }+&Ó&é $TìwüºsYμμ nH˚ |ü⁄düÔø£eTT˝À
ªª<˚e⁄ì eT÷eTT>± |ü⁄{Ϻqyês¡+<äs¡TqT ˝Àø£eTTqT »sTT+#·T<äTs¡T, ˝Àø£eTTqT, »sTT+∫q $»j·TeTT eTq $XÊ«düy˚Tμμ ` 1 jÓ÷Vü‰qT 5:4.

17. 17
¬>’ Á^Hé|ò”˝Ÿ¶ nH˚ s¡#·sTT‘· ‘Ó*bÕ&ÉT.
n˝≤+{Ïyê]ì ªªeT‘·Hêj·T≈£î Vü≤+‘·≈£îTμμ>±
n_Ûe]í+#ê&ÉT. e÷s¡¸˝Ÿ ôw©¢ ªyÓ˝Ÿ Ç+f…q¸Hé¶
Á&Ü>∑Hé‡μ nqT |ü⁄düÔø£eTT˝À H˚&ÉT Ä<ÛäTìø£
dü+|òüTeTT düeTkÕ´‘·àø£ Á|ü»‘√ nH˚ø£
Çã“+<äTqT m<äTs=ÿ+≥Tqï<äH˚ yêdüÔeeTTqT
‘Ó*j·TCÒkÕ&ÉT.
dü+|òüTeTT m<äTs=ÿ+≥Tqï düeTdü´ jÓTTø£ÿ
rÁe‘·qT ‘Ó*j·TCÒùd ø=ìï >∑D≤+ø£eTTqT á
ÁøÏ+<ä >∑eTì+#·+&ç:
 75% dü+|òüT|ü]#ês¡≈£îT ‘êeTT ø£˙dü+
ˇø£ÿ |üsê´j·TyÓTÆqqT rÁeyÓTÆq ˇ‹Ô&çøÏ
˝ÀHÓ’HêeTì #Ó|ü#·THêïs¡T.
 40% dü+|òüTø±|üs¡TT HÓø=ø£kÕ] ˇø£
dü+|òüTdüuÛÑT´ì‘√ rÁe |òüTs¡¸D |ü&ÉT‘·THêïs¡T.
 25% dü+|òü÷˝À¢ >∑&É∫q ◊<äT dü+e‘·‡sê˝À¢
dü+|òüTeTT˝À »]–q |òüTs¡¸DT dü+|òüT
J$‘·eTTô|’ rÁe Á|üuÛ≤eeTT #·÷|æq$.
 dü+|òü÷˝À¢ |òüTs¡¸D eq, ñJ®eeTT
#·˝≤¢s¡T≥ eq ˝Òø£ HÓ’‹ø£+>± $|òüeTe&É+
eq nyÓT]ø±˝À Á|ü‹ HÓ≈£î dü>∑≥Tq 1500
ø±|üs¡TT |ü]#·s¡´qT e~*y˚düTÔHêïs¡T.
dü+|òüTeTTqT HêX¯qeTT #˚ùd $wüeT |ü]dæú‘·T
qT ‘êqT m˝≤ m<äTs=ÿHêï&√ ¬>’ Á^Hé|ò”˝Ÿ¶
Ç˝≤ $e]+#ê&ÉT. ªªdü+|òüT ø±|üs¡TT>±
ñ+&Üì, yê]˝≤ J$+#êì, ns¡∆+ #˚düTø√
yêì, düe÷<Ûëq|üs¡#êì, Á|ü»qT
s¡øÏå+#êì Á|üj·T‘·ï+ #˚dü÷Ô, dü+|òüTeTH˚ j·TT<ä∆
uÛÑ÷$T˝À eTs¡DÏ+∫q yês¡T, eTs¡D≤edüú˝À
ñqïyês¡T y˚˝≤~eT+~ ñHêïs¡T. n˝≤+{Ï
j·TT<ä›uÛÑ÷$T˝À |üì#˚dæq ˇø£ ôd’ì≈£îìï H˚qT.
Hê˝≤+{Ï yês¡T Ç+ø± nH˚≈£îT Ä
j·TT<ä›uÛÑ÷$T˝À ñHêïs¡T.μμ
rÁeyÓTÆq e´‹πsø£‘·, Äs¡ì Væ≤+düqT
m<äTs=ÿ+≥Tqï|ü{Ïø° dü+|òüTeTTq≈£î ˇø£ X¯ó
uÛÑyês¡Ô ñ+~. jÓ÷Vü‰qT düTyê]Ô≈£î&ÉT Ç˝≤
#ÓãT‘·THêï&ÉT ªªMT˝À ñqïyê&ÉT ˝Àø£eTT˝À ñ
qïyêìø£+fÒ >=|üŒyê&ÉTμμ (1 jÓ÷Vü‰qT 4.4).
Ç<˚ $wüj·÷ì nb˛ˆˆ bÂT ìsê∆]düTÔ,
ªªeTqqT Áù|$T+∫q yêì <ë«sê eTqeTT
M≥ìï{Ï˝À n‘·´~Ûø£ $»j·TeTT bı+<äT#·T
HêïeTìμμ #ÓbÕŒ&ÉT (s√e÷ 8:37).
ìC≤ìøÏ Á¬ø’düÔe dü+|òüTeTTqT ªª»sTT+∫q
dü+|òüTeTTμμ nì eTq+ ‘·|üŒø£ Á|üø£{Ï+#ê*.
Áø°düTÔ yÓj˚T´fi¯¢ |ü]bÕq >∑T]+∫ Á|üø£≥q
Á>∑+<ÛäeTT˝À jÓ÷Vü‰qT Áyêdæq <ëìø£+fÒ Ç+ø£
m≈£îÿe>± eTqy˚T$T #Ó|üŒ>∑+ `
ªªá ˝Àø£sê»´eTT eTq Á|üuÛÑTe⁄ sê»´eTTqT
Äj·Tq Áø°düTÔ sê»´eTT HêjÓTqT. Äj·Tq
j·TT>∑j·TT>∑eTT es¡≈£î @TqTμμ (Á|üø£≥q
11:15).
DURATION
1 Month
10th
April to 10th
May
TIMINGS
EveryFriday
6:00 - 8:00PM
Certificate will be obtained from SLM, USA.,
Course Material FREE FREE FREE
1) Prayer
2) Established in the Faith
3) The Word of God
4) The 5 Steps
5) My Great Saviour
6) Salvation and Rewards
7)Victory over Circumstances
8) Justification
9) Fishers of Men
10) What is God like
What you have to do:Register early and get your study materials immediately
For More Details Contact: Rev. Dr. G. Jayasekhar
Cell : 984 845 2008, 986 677 4379, (O) 040 - 277 17973
ªªø±e⁄q j˚TdüT ≈£L&Ü ‘·q dü«s¡ø£ÔeTT#˚‘· Á|ü»qT |ü]X¯ó<ä∆|üs¡#·T≥¬ø’ >∑$ì yÓT|ü≥ ÁX¯eT bı+<ÓqTμμ ` ôV≤Á; 13:12.

18. 18
}s¡πø eTqeT+‘ê eT+∫ ñ|ü<˚X¯≈£îeTT
ø±yêqT≈£î+fÒ ø±˝ÒeTT. n~ »s¡>∑ì |üì.
n˝≤>∑ì eTq dü«+‘· Á|üj·T‘êï <ë«sê
dü‘YuÀ<Ûä≈£îeTT ø±yêqT≈£î+fÒ eT‹ÁuÛÑ$T+∫,
dü‘ê´ìøÏ düT<ä÷s¡+>± dü+#·]düTÔ ñ+{≤eTT.
ø±|üs¡TeTT>±, uÀ<Ûä≈£îeTT>±, düTyê]Ô≈£î
eTT>± yêø±´ìï dü]>±Z uÀ~Û+#ê+fÒ eTq+
<˚e⁄ìô|’ Ä<Ûës¡|ü&Ü*, Äj·Tq yê≈£îÿqT
<Ûë´ì+#ê*. y˚<ë+‘· ø£fi≤XÊ˝À #·<äTe⁄≈£îH˚
düeTj·T+˝À <˚e⁄ì yêø±´ì dü]>±Z m˝≤
uÀ~Û+#ê˝À nH˚ $wüj·÷ìï >∑T]+∫ H˚qT
H˚s¡TÃ≈£îqï n‹ ÁbÕeTTK´yÓTÆq 12 n+XÊqT
MT eTT+<äT ñ+#·T‘·THêïqT.
1. Á|üdü+>∑eTT #˚düTÔqï|ü&ÉT, @<˚ì ˇø£ u…’_T
e#·Hêìï rdüTø=ì n˝≤ e<ä*y˚j·Tsê<äT. Ä
yêø±´ìï ≈£åîDí+>± uÀ~Û+#·&É+ #ê˝≤ nedüs¡+.
2. Á|üdü+>∑y˚~ø£ô|’ qT+&ç u…’_T C≤„qeTTqT
ñ|ü<˚•+#·T≥≈£î $es¡D≤‘·àø£ ñ|ü<˚X¯eTT (Ex-
pository Preaching) ˇø£ n‘·T´‘·ÔeT |ü<䛋.
3. düTyês¡Ô Á|üø£≥q˝À ªdüTyês¡Ôμ (Kerygma)
eT]j·TT ªuÀ<Ûäqμ (Didache) ¬s+&É÷ Á|ü<Ûëq
yÓTÆqy˚. ø±ì Áø=‘·Ôìã+<Ûäq˝À á ¬s+&ç+{Ï eT<ä´
ô|<ä› e´‘ê´düeTT ñqï≥T¢>± ø£ì|æ+#·<äT.
4. <˚e⁄ì yêø£´eTTqT Á|üø£{Ï+#·T≥ eT]j·TT
uÀ~Û+#·T≥ ø±|ü] jÓTTø£ÿ Á|ü<ÛëqyÓTÆq $~Û.
5. u…’_T dü+<˚X¯eTTqT Á|üdü+>∑eTT <ë«sê
uÀ~Û+#·T≥qT nÁX¯<ä∆#˚ùdÔ, ø±|ü] eT]j·TT
$XÊ«düT jÓTTø£ÿ HÓ’‹ø£ $TeT ø£qTeTs¡T>∑T
ne⁄‘êsTT ˝Ò<ë |ü‘·qeTÚ‘êsTT.
6. dü+|òüT #·]Á‘· n+‘·{Ï˝À, dü+|òüTeTTqT
dü+düÿ]+#·T≥≈£î ªªdüTyês¡Ô Á|üø£≥q eT]j·TT
uÀ<Ûäqμμ nqT á ¬s+&ÉT n+X¯eTTqT <˚e⁄&ÉT
yê&ÉT≈£îHêï&ÉT.
7. Á|üdü+–+#·Tq|ü&ÉT, ˝ÒKHê $es¡D
eT]j·TT Á|üdü+>∑XË’* ¬s+&ÉT eTTK´yÓTÆq|üŒ{Ïø°
m{Ϻ |ü]dæú‘·T˝À¢qT Á|üdü+>∑ XË’*øÏ ÁbÕ<Ûëq´$T∫Ã
˝ÒKHê uÛ≤yêìï $düà]+#·≥+ #˚j·Tsê<äT.
8. u…’_TqT n<Ûä´j·Tq+ #˚j·T&É+
‘·–Zb˛‘·Tqï+<äTq, ñ|ü<˚X¯≈£î&ÉT ne+_Û+#·T
$es¡D≤‘·àø£ |ü<ä∆‘·TqT dü+|òüTdüTÔT
nqTdü]+#·T‘·÷ u…’_TqT dü«j·T+>±
n<Ûä´j·Tq+ #˚ùd $wüj·TyÓTÆ yê]øÏ
•ø£åD˙j·Te˝…qT.
(9) $es¡D≤‘·àø£ ñ|ü<˚X¯ (Expository
Preaching) |ü<䛋 $XÊ«düTT ùde≈£îT>±qT
kÕ≈£åîT>±qT ñ+&ÉTq≥T¢>± yê]øÏ
dü÷Œ]ÔìdüTÔ+~.
10. $es¡D≤‘·àø£ ñ|ü<˚X¯eTT Á|ü‹uÛ≤e+‘·eTT>±
qT+&Ü+fÒ ˝ÒKHê˝À¢ì ªªÁ|ü‹ nø£ås¡eTT, Á|ü‹
|ü<äeTT <Ó’eÁù|]‘·eTìμμ qe÷à*.
11. $esêD≤‘·àø£ ñ|ü<˚X¯eTT $XÊ«düTT
dü+|òüTeTTq≈£î u…’_TqT ‘·eT yÓ+≥ rdüT≈£î
e#˚Ã˝≤ Áb˛‘·‡Væ≤düTÔ+~— n+‘˚ø±<äT Á|üdü+>∑eTT
$q&ÜìøÏ eTT+<˚ dü+ã+~Û‘· yêø£´uÛ≤>∑eTTqT
#·<äTe⁄q≥T¢qT eT]j·TT Á|üdü+>∑eTT $ìq
‘·sê«‘· ≈£L&Ü Ä ˝ÒKq uÛ≤>±qT #·~y˚˝≤
Áb˛‘·‡Væ≤+#·TqT.
12. $es¡D≤‘·àø£ ñ|ü<˚X¯eTT <ë«sê ˇø£
Áø£e÷qTkÕs¡ |ü<äú‹øÏ ˝Àã&ç uÀ<Ûä≈£î&ÉT m˝≤+{Ï
düeTdü´HÓ’Hê $e]+#·>∑&ÉT. Ç˝≤ u…’_TqT
uÀ~Û+#˚ Áø£eT+˝À kÕ<Ûës¡D+>± $XÊ«düTT
n+^ø£]+#·&ÜìøÏ Çã“+~|ü&˚ rÁe
düeTdü´HÓ’Hê düTTe⁄>± yê]ì ˇ|æŒ+#·>∑
kÂuÛÑ´+ Ç+<äT˝À ñ+~.
ªªdüeTj·TeTT b˛ìj·T´ø£ dü~«ìjÓ÷>∑eTT #˚düTø=qT#·T dü+|òüTeTTq≈£î yÓT|ü{Ï yê]jÓT&É C≤„qeTT ø£*– q&ÉT#·Tø=qT&çμμ ` ø=d”‡ 4:5.

19. 19

20. 20
One among them was Bro. U.
Abraham. All of a sudden the Trishul
Missile was exploded. Mr. B. Upender,
senior master technician died on the
spot. Two of them ran away from the
place and escaped injuries. But Bro. U.
speaking. The Doctors came to him and
told him nothing to worry, you will be
alright. He started recovering from the
pain and injuries. Then the officials
shifted him to Yashoda Hospital,
Hyderabad by flight. After forty days
he was discharged from the hospital.
By God’s grace after two months he
joined in his duty.
His parents Mr. Uppalagala John and
Mrs. Yellamma hail from Chilukuru
Village, Moinabad Mandal. He has
three sisters and one brother. His sisters
studied in Stanley High School,
Hyderabad and after their education
they married and settled in life. His
brother U. Joseph served the Lord as
an evangelist in HRC – MCI fifteen
years. Then he started his own ministry
and planted a church in Nagarguda
Village, Chevella Mandal.After serving
the Lord for almost for three decades,
on 30th
July his brother slept in the Lord.
Bro. Abraham studied in Methodist
Rural Children’s High School and
Methodist Boys High School. Then he
did his PUC from Osmania University.
He also did ITI training (Fitter) in 1974
– 76, diploma in automobile. He worked
as mechanic in RTC. Then in 1990, he
joined in Bharat Dynamic Limited,
10th
April 2001, Naval Armament
Depot, Aluva, Kochi, Kerala. Five
Technicians of Bharath Dynamic
Limited, Ministry of Defence was
testingelectricalcircuitstoassemblea
TrishulMissilewithpartsbroughtfrom
theBDLplant.
Abraham and Mr. K. Ravi Kumar
severely injured. The Officials admitted
them in Super Speciality Hospital,
Ernakulam. Abraham went into to coma
for almost one week.
On 15th
April, 2001, i.e. on Easter
Sunday early in the morning Bro.
Abraham had a vision in which a bright
light fell on him and two little Angels
appeared and were singing “We shall
overcome”. Immediately he started
Bro. U. Abraham
Mrs. Ramani Devadas.
Son: Praveen Kumar,
Daughters: Ms. Tabitha Rani,
Ms. Sheeba Rani,
Ms. Beaulah Rani,

21. 21
Ministry of Defence, Kanchanbagh,
Hyderabad, as a missile technician.
In 1986, he attended a prayer meetings
in Ramnagar, Hyderabad. Pastor M. J.
Wilson preached on Ezekiel 37: 4,5 :
Then he said to me, “Prophesy to these
bones and say to them, ‘Dry bones, hear
the word of the LORD! This is what the
Sovereign LORD says to these bones: I
will make breath[a]
enter you, and you
will come to life. Through this verse God
spoke to him and he surrendered his life
to Christ. And in 1987 he took baptism
in United Peoples Fellowship Church
with Pastor A.N. Matthews.
After his baptism, he worked with Pastor
M. J. Wilson and was instrumental in
constructing churches at Indira Gandhi
Puram, beside Begampet Airport,
Sanathnagar, and Jayapuri colony,
Nagole, Hyderabad. Now he is working
in Beraca church, Nagarguda village,
Chevella Mandal, RR Dist., established
by his brother Late. Pastor U. Joseph.
Bro. U.Abraham studied in Good News
Bible College & Seminary and obtained
Bachelor of Divinity and Master of
Theology. He is ordained as a Pastor on
14th
December 2014 by Rev. Dr. G.
Jayasekhar, Founding Pastor, Good
News BaptistAssembly, Secunderabad.
He married his niece Ms. Ramani
Devadas. The couple are blessed with
one son and three daughters: U. Praveen
Kumar (son) working in Gandhi Hospital
as a male nursing on contract basis. Ms.
Tabitha Rani, B.Sc. (Nursing), working
as a Nurse on contract basis, Ms. U.
Sheeba Rani M.Sc. (Nursing) working
as a Lecturer in Private Nursing
College, and Ms. U. Beaulah Rani,
completed M.Sc. Nursing Course. We
request your fervent prayers for his
family and ministry.
Above: 4th
Batch Students of Good News Bible College & Seminary,
Right: U. Abraham receiving B.D. Certificate from Rev. Dr. G. Samuel.
Pastor U. Abraham with
Rev. Dr. T. Prabhu Kiran at Jerusalem
Pastor U. Abraham with the Believers of Philip Prardhana Mandiram, Aziz Nagar, Ranga Reddy District.

22. 22

23. 23
1a. Statement of the doctrine:
1b. Formal statement concerning the
person of Jesus: “…in the one person,
Jesus Christ, there are two natures, a
humannatureandadivinenature,each
in its completeness and integrity, and
these two natures are organically and
indissolublyunited,yetsothatnothird
nature is formed thereby. In brief,
orthodox doctrine forbids us either to
divide the person or to confound the
natures” (Strong, ST, 673).
2b. An important emphasis, with
referencetothehumanityofJesus
FromthemomentofHisconception
in the womb of His mother, Mary,
Jesus was and is perfectly and
really human. He was truly God in
eternity,andHemaintainedperfect
deity in His incarnation. But at the
timeofHisincarnationHealsotook
upon Himself genuine human
nature;Hishumanitywasandisfull
and authentic, in form and nature.
3b.Again, this is not to deny that there
isbottomlessmysteryinthatwhichthe
Bible declares concerning the unique
personofJesus.Itistoaffirm,however,
that Jesus of Nazareth was really and
genuinely a human being. Thus, Jesus
shouldbeconceivedofaslivingoutHis
mortal life normally (though not
perpetually)underalloftherestrictions
intrinsicto(unfallen)humanity.1
2a. The classic creedal
statement of the orthodox
doctrine
1b. The definitive statement with
reference to the relationship of the
human and divine natures in the one
Person of Jesus Christ is the Creed (or
Definition)ofChalcedon;producedby
the4thecumenicalCouncil(AD451),
itisadeliberateattempttomaintainan
orthodox position in the face of a
numberofChristologicalheresieswhich
hadinfectedtheChristianworldbythat
time. The Creed of Chalcedon, which
“became and continues to be, the
standardforChristologicalorthodoxy,”
isasfollows:2
Following, then, the holy fathers, we
uniteinteachingallmentoconfessthe
one and only Son, our Lord Jesus
Christ. This selfsame one is perfect
both in deity and in humanness; this
selfsame one is also actually God and
actuallyman,witharationalsoulanda
body. He is of the same reality as God
as far as his deity is concerned and of
the same reality as we ourselves as far
ashishumannessisconcerned;thuslike
us in all respects, sin only excepted.
Before time began he was begotten of
the Father, in respect of his deity, and
now in these “last days,” for us and
behalfofoursalvation,thisselfsameone
was born of Mary the virgin, who is
God-bearerinrespectofhishumanness.
We also teach that we apprehend this
one and only Christ-Son, Lord, only-
begotten — in two natures; and we do
thiswithoutconfusingthetwonatures,
withouttransmutingonenatureintothe
other, without dividing them into two
separatecategories,withoutcontrasting
themaccordingtoareaorfunction.The
distinctiveness of each nature is not
nullified by the union. Instead, the
“properties” of each nature are
conserved and both natures concur in
one “person” and in one reality
(hypostasis). They are not divided or
cut into two persons, but are together
the one and only and only-begotten
Word (Logos) of God, the Lord Jesus
Christ. Thus have the prophets of old
testified; thus the Lord Jesus Christ
himself taught us; thus the Symbol of
Fathers(theNiceneCreed)hashanded
down to us.
2b. With regard to the historic
commitment of Christianity to the
doctrineofJesus’humanity–
“Nor did the Church in her collective
capacity ever so insist on Christ’s
Godheadastolosesightofthetruthof
“ Proving what is acceptable unto the Lord” - Eph. 5:10

24. 24
His perfect Manhood. Whether by the
silentforceofthebeliefofherchildren,
or by her representative writers on
behalf of her faith, or by the formal
decisions of her councils, she has ever
resisted the disposition to sacrifice the
confessionofChrist’screatednatureto
that of His uncreated Godhood…Nor
is the Manhood of our Savior prized
bytheChurchonlyasarevealeddogma
intellectually essential to the formal
integrityoftheCreed.Everybelieving
Christianknowsthatittouchesthevery
heartofhisinnerlife.Whatbecomesof
the one Mediator between God and
man, if the Manhood whereby He
places Himself in contact with us men
is but unreal and fictitious? What
becomes of His Human Example, of
HisgenuineSympathy,orHisagonizing
and world-redeeming Death, of His
plenary representation of our race in
heaven, …of the ‘touch of nature’
whichmakesHim,mostholyasHeis,
inverydeedkinwithus?Allisforthwith
uncertain,evanescent,unreal.IfChrist
be not truly Man, the chasm which
parted earth and heaven has not been
bridged over. God, as before the
incarnation, is still awful, remote,
inaccessible.3
2a.Aprevailingtheologicalpersuasion
concerning the functional (if not the
ontological) relationship between the
divine and human natures of Jesus:4
During the period between His
physical conception and His
ascension to the Father, Jesus
voluntarily surrendered the
independent exercise of His divine
attributes.5
The humiliation [of Christ], as the
Scripturesseemtoshow,consisted...in
that act of the preexistent Logos by
whichhegaveuphisdivineglorywith
the Father, in order to take a servant
form. In this act, he resigned not the
possession,noryetentirelytheuse,but
rather the independent exercise, of the
divine attributes. A. H. Strong,
SystematicTheology,703
Note:Thereisprofoundandinscrutable
mystery in this, and there is no
suggestionherethatthisformulasolves
that mystery. However, this formula
doesseemtohonorwhattheScriptures
teach regarding the Person of Jesus.
Noticespecificallywithreferencetothis
suggestedformula:
i. The formula does not suggest that
Jesus surrendered deity; Jesus did not
surrenderanyattributesofdeityforany
time.
ii. However Jesus’ “self-emptying” is
understood, it must be recognized as
entirelyvoluntary(Phil2:7)
iii.TheteachingofScriptureisthatwhen
Jesus surrendered the independent
exercise of His divine attributes, He
surrenderedthemtotheHolySpirit(Mt
12:28; Lk 4:14-18).6
(1) That is, in His incarnation and
consequenthumiliation,Jesusbecame
totally subservient to the will of the
Father; He became a perfect Servant,
livingtodotheFather’swill(Jn8:28,29;
12:49).InthussubmittingHimselftothe
Father, Jesus in His incarnation
acquiesced entirely to the guidance,
controlandempowermentoftheHoly
Spirit (Ac 1:2; Lk 3:21,22;Ac 10:38;
Jn 3:34)
(2)ThisisnottosuggestthatJesuswas
without the resident attributes of deity
(thepowertodomiracles,forinstance).
He did not surrender the divine
attributes themselves; He surrendered
“AndJesusreturnedinthepoweroftheSpiritintoGalilee:
and there went out a fame of him through all the region round about” - Luke 4:14.

25. 25
DR. DOUG BOOKMAN
the independent exercise of those
attributes(Isa11:2:61:1).
b. This construct does not solve the
enigma of the ontological relationship
betweenthedivineandhumannatures
in the Theanthropic Person. (Indeed,
thatenigmacannotbesolved.)Itdoes,
however,expresstheBiblicalteaching
concerning the way in which Jesus of
Nazareth lived out His life upon the
earth,andthusreflectswhattheGospels
teach concerning the functional
relationshipbetweenthosenatures.
Foot Notes:
1. Origen: “Since, therefore, we see in
Him qualities so human that they stand
in no way apart from the common
weaknesses of mortals, and qualities so
divine that they befit nothing but the
highest and ineffable nature which is
deity, the human intellect is seized with
perplexity and so silenced with
amazement that it cannot tell where to
go, what to think or where to turn. If it
discerns God, what it sees is mortal. If
it thinks Him a human being, what is
perceives is one returning from the dead
bearing the spoils of death’s conquered
empire.
Consequently, we must gaze upon Him
with thorough fear and reverence, to the
end that in one and the same subject
the reality of a twofold nature may be
exhibited to us, that on the one hand we
attribute nothing unworthy or unfitting
to that divine and ineffable essence,
while on the other hand we make no
judgment that the actions and deeds are
an illusion produced by deceptive
appearances. Obviously to set all this
forth for people and explain it in speech
far exceeds the power at once of our
deservings, our talents, and our words.
I judge, however, that it surpassed the
capacity even of the holy apostles;
indeed, when all is said, the explanation
of this mystery may reach even beyond
the whole created order of the heavenly
powers.”
2. J. H. Hall, “Chalcedon, Council of”,
Evangelical Dictionary of Theology, p
204
3. H. P. Liddon, The Divinity of Our
Lord, (Longmans, Green & Co, 1900),
25-26.
4. This formulation has sometimes been
denominated “the kenotic theory.” I am
uneasy with this designation on two
counts. First, the term kenosis is taken
from Phil 2:7; however, the point being
made by the apostle in that passage is
not directly related to the issue at stake
in this theological construct. Second, the
term “kenotic theology” has been
understood for 200 years to refer to a
Christological approach which involves
in some sense a compromise of the deity
of Jesus (at least during the period of
His mortality). [See S. M. Smirth, ,
“Kenosis, Kenotic Theology,” EDT.]
Thus, the term necessarily involves
unfortunate prejudice against the point
I am trying to make here. The
relationship between the divine and
human natures in Jesus is bottomlessly
mysterious; it is inappropriate for the
finite mind to attempt to fathom that
mystery. None of the present discussion
relates to comprehending or explaining
that mystery. (Classic discussion under
the heading of kenotic theology does
involve that effort, however.)
The present discussion seeks to be
scrupulously honest with the narrative
as it stands, to acknowledge both the
clear statements and the necessary
implications of the Gospel accounts. In
short, though there is inscrutable
mystery in what it means to say that
Jesus is very God and very man, there
is no mystery whatever as to the fact
that Jesus is very God and very man;
both of those realities demand to be
honored, even though the affirmation of
those two realities necessarily confronts
finite man with a mystery.
5. Cf. Hawthorne, who deliberates how
Jesus’ deity and humanity may be
embraced “without portraying a being
who appears to be two distinct persons,
one divine and one human, both existing
side by side in one body, alternating in
thinking and acting between the two–a
being unlike any other being in the
world..., certainly one that would not at
all be like a truly human being as we
know human beings to be,” and
concludes:
“The particular view of the person of
Christ which seems to me most able to
do this and which seems most in
harmony with the whole of the teaching
of the New Testament is the view that,
in becoming a human being, the Son of
God willed to renounce the exercise of
his divine powers, attributes,
prerogatives, so that he might live fully
within those limitations which inhere in
being truly human” (Presence & Power,
208).
6. “Because Christ took upon Himself
the form of a servant at His Incarnation
(Phil. 2:7), He relied upon the direction
and power of the Holy Spirit in His
ministry” (Dr. Larry Pettegrew, The
New Covenant Ministry of the Holy
Spirit [Kregel, 2001], 57).
“And I will break the bow and the sword and the battle out of the earth,
and will make them to lie down safely” - Hos 2:18.

26. 26
Nothing is more motivating to a
preacher/teacher than eager listeners.
PaulresoundinglythanksGodforsuch
earnest converts as the Thessalonians.
He was deeply concerned about their
sustainedspiritualvitalityinthefaceof
intense opposition and satanic
temptation. When he receives word
fromTimothythattheirfaithremained
strongandrobustheburstsoutinpraise
to God and pens down a response to
them.
In 1 Thessalonians 2:13, the apostle
describes the congregation’s attitude
towards the gospel and biblical
teaching.Hewrites,
…we also thank God constantly for
this, that when you received the word
of God, which you heard from us, you
accepted it not as the word of men
but as what it really is, the word of
God, which is at work in you
believers.
Paul remembers how these people
revealed eager minds and open hearts
to embrace what he proclaimed to
them.Thisiswhattheword“accepted”
(dechomai) indicates. It differs from
“received”(paralambano)indescribing
thespiritandwarmthofreception.New
Testament scholar Leon Morris
comparesittowelcomingaguest.There
isagreatdifferencebetweenwelcoming
an honored guest and welcoming the
mailman.Themailmandeliverspostto
a specified box and moves on. An
honored guest is anticipated, receives
thewelcomemat,andisswiftlyinvited
to lodge.
Paul gives thanks to God that these
peopleatThessalonicadidnottreathim
or his message indifferently like an
unwanted ad in the mailbox. Some
people listen to sermons or gospel
presentationswiththeirarmsfoldedand
their eyes on the clock. They are not
open to accept what is said and may
notevencrackopentheBibletofollow
along.Theyreceivebiblicalinstruction
reluctantly or indifferently. True
discipleship entails being prepared to
listen without erecting walls of
resistance.
Furthermore, eager hearers reveal
conviction.Somemaysitunderfaithful
biblical exposition with skepticism,
determined resistance, or uncertain
confusion regarding truth claims. The
gospel message may be but another
proclamation of reality in a world
cluttered with spiritual barkers
clamoringforattention.Thespiritualand
philosophical options for people to
choose from in first century
Thessalonicahaveonlymagnifiedinour
present day.
Paul rejoices that the Thessalonian
converts were not gullible people
“For I verily, as absent in body, but present in spirit, have judged already, as though I were present,
concerning him that hath so done this deed” - 1 Cor. 5:3.

27. 27
believing everything told them. They
recognizedthedivineauthorityofGod’s
voiceinthemessage.Theyknewitwas
the truth of God and not a slick
persuasive speech by man. This
changed everything. If the gospel was
not accepted through Scripture as the
authoritativewordofGod,theholylife
Godprescribedforbelieverswouldalso
beupforquestion.Manypeopleclaim
tobeChristians,buttheybalkatGod’s
commands to live holy and blameless
lives or argue over the validity or
relevancy of His precepts. That is not
healthy and reveals a rebellious spirit.
The Thessalonians did not quibble at
all. They heard God speak and moved
to obey.
Finally, Paul offers thanks to God for
theeffectivenessofthetruthimpacting
their lives. God’s word did not merely
fill their brains. The truth propositions
gavelighttotheirheart,motives,thought
processes,andlifechoices.Inthisway,
it“energizes”(energeo)thosereceiving
it. F. F. Bruce explains, “The word of
human beings, however wise in
substance or eloquent in expression,
cannotproducespirituallife:thisisthe
prerogativeofthewordofGod,which
workseffectuallyinbelievers.”
Thosewhohavebeentrulychangedby
God do not merely attend church
services or attempt to live by moral
platitudes. Rather, their hearts have
beentransformedcausingthemtolive
a certain way. This transformation
comesaboutthroughtheirreceptionof
thegospelmessagethattheyrecognize
derives from God and is not devised
by man. Therefore, any evangelistic
efforts should not short change the
message or apologize for its demands
on a person’s life. Hungry people will
eat it up. Eager and open listeners will
weighitsimplicationsandembraceit.
Healthy congregations continue to be
open and eager to hear the word of
the Lord. They carefully discern the
truthofGodliketheBereanChristians,
but if they see the Scriptures laid out
plainly and commanding obedience
theyeagerlyacceptit.Itthenworksto
change and mature them in their faith
inChrist.
ThestartingpointinunderstandingyourrelationshipwithGodisrealizingthatHeis
the Supreme King of the universe. God is sovereign over the world and all that He
doesisgovernedbylove.ThereasonGodcanrightfullyclaimthisroleisbecauseHe
is the Creator. God made the world and everything in it, so he owns it.
ThismeansthatGodmadeyou.Godcreatedpeoplewhosharedsomecharacteristics
with him.The Bible describes this as being made in God’s image. He made the first
humans,Adam and Eve, and put them in charge of the world he created. We were
created to rule the world, to take care of it and to enjoy it’s beauty.
However, God did not intend for us to do as we please. God’s plan and desire was
thatmenandwomenwouldliveunderGod’sauthority,obeyhiscommandsandworship
Him.That was God’s plan, and his plan was very good.
You are worthy, our Lord and God, to receive glory and honour and power, for you
createdallthings,andbyyourwilltheywerecreatedandhavetheirbeing.(Revelation
4:11)
“And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever” - Rev. 4:9.

28. 28
Ad fontes is a Latin expression which
means “[back] to the sources” (lit.
“to the fountains”). The phrase
epitomizestherenewedstudyofGreek
and Latin classics in Renaissance
humanism.
Seminary students approach study of
thebiblicallanguageswithawiderange
of attitudes, from enthusiastic
excitementtofearandtrembling.
For those that find themselves
apprehensive about learning ancient
languages, some encouragement may
be found in the writing of Desiderius
Erasmus (ca. 1466-1536), the Dutch
humanist who produced the first
published Greek New Testament in
1516.Withthepurposeofpointinghis
readers to the correct path of biblical
interpretation,inhisMethodusErasmus
discussed at length the preparation of
“a theologian who prefers to express
what he professes in life rather than in
syllogisms” (§ 24). His program was
foundedonimmersioninScripture,for
itisthefoodofspiritualtransformation
(§§ 3, 22). As such, he exhorted his
readers to learn the biblical languages
of Greek and Hebrew, as well as Latin
(§ 4):
Now, as to what pertains to those
lettersbythesupportofwhichwereach
this end more easily, the first concern
must be the thorough learning of the
three languages, Latin, Greek, and
Hebrew, because it is agreed that all
themysteryofscriptureismadeknown
bythem.
Dearreader,donothereshyawayfrom
me because of the difficulty of the
business as if you had been repelled
withaclub.Ifyoulackneitherateacher
northespirit,thesethreelanguagesmay
belearnedwithalmostlesstroublethan
thepitifulstammeringofhalfalanguage,
undoubtedlyonaccountoftheculpable
ignorance of the teachers. Nor do we
demandthatyouaretakenforwardsby
themiracleofeloquence:itisenoughif
you progress towards a certain
neatness and discrimination, a mean,
which suffices for making judgments.
For, to disregard all other disciplines,
understanding what is written is
impossible if we do not know that
languageinwhichitiswritten.
In the early 16th century, many
theologians considered the Vulgate’s
Latin New Testament to be the New
Testament and were happy to read the
Biblein(that)translationalone.Erasmus
wouldhearnoneofthat.For,eventhose
of advanced years (he gives examples
of theologians in their 40s) had
successfullybegunstudiesinGreekand
Hebrew—Erasmushimselfreturnedto
Hebrew at the age of 49—and “there
isnothingwhichthehumanmindcannot
doifthereisthewillandthedesire”(§
7).Hethereforeencouragedpursuitof
the languages, for it was important to
go back “to the original sources—or
any sources whatever” because of
“linguistic peculiarities that cannot be
expressedinadifferentlanguagesoas
toretainthesamelight,theirnativegrace
and equal emphasis” (§ 5).
While in no way disparaging biblical
translation—forinhispublishededition
oftheNewTestament,Erasmushimself
provided a revised Latin translation as
well—Erasmuswasencouragingthose
whotaughttheBibletoavoidthepitfalls
encountered by those who work from
translation alone. The work of the
biblical teacher is proper, scholarly
work that requires a lifetime
commitmentofstudyamongavariety
ofdisciplines.Andwhileitismorethan
hard work, it is also no less than that.
“Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace” -Acts 18:9.

29. 29
1. Please pray for Good News Bible College &
Seminary newTeaching Site at Bidar, Karnataka
State, opened on 1st
April 2016.
2. Your fervent prayers are needed for India, as it
hasmoreun-evangelizedpeoplegroupsthanany
other part of the world.
3. Pray for Dr. Sandeep Bhargav as he plans to
re-open GNBC&S Teaching Site at Nizamabad,
after the demise of Dr. B. C. Samuel.
4. Pray for the “Servant Leadership” rule the
IndianChristianFraternity.
5. Continue to pray for Sis. Sarojini devi, for her
quickrecoveryfromthekneesurgery,Buchireddy
palem, Nellore.A.P.
6. Pray for Bro. Samuel Prabhakar, M.Th.
Student of GNBC&S, Secunderabad, for his
healthandquickrecovery.
7. Pray for Good News Bible College &
Seminary to be established in every town, city &
state.
8. Pray for church planters to reach rural areas
andplanthousechurches.
9. Pray for all the GNBC&S Co-ordinators,
studentsandtheirfamilies.
10. Please pray for the Graduating Students at
Tiruchanapalli,Chennai, 6thMay2016.
11. Pray for our initiation, “Good News 3600
”
National Church Leaders Conference at
Hyderabad.
12. Please pray for bereaved family of Pastor
Solomon Parker. He leaves behind two young
daughtersandhiswife.
13. Pray for Pastor P. Daivadeenam and his
Church‘SharonBaptistChurch’,Kavali,Nellore
District need funds to complete the roof, floor and
windows.
14. Please pray for Pastor Levi Prabhudas and his
churchwhichisunderconstructionneedsfunds for
the completion of the work.
15. Please pray for the bereaved family of Late
PatthiVara Prasad,Wesley Church,
Secunderabad.
16. Please pray for theWisdom for the Heart
translationeffortsTelugu/Hindilanguagesthatwe
mayreachremotevillages,tribes,languagegroups
besidetownsandcitieswiththeexpositional
messages for clear understanding of the work of
GodandtoovercomePsychologicalPreaching
methods.
17. Please pray for Mrs. B. C. Sarojini Samuel for
disposal of her property at Secunderabad.
“And as the lame man which was healed held Peter and John,
all the people ran together unto them in the porch that is called Solomon's, greatly wondering” - Acts 3:11.

30. 30
Steve Young
Inlastmonth’sarticle“WhatisMan?”
March 2016, I wrote about the dignity
that mankind possesses as a result of
being created by God, in the image of
God. I noted the parallelism in Psalm
8:4 and that “the son of man” may be
alludingtoeachperson’srelationshipto
thefirstman(Adam)inthefactthatwe
are all sinners as a result of Adam’s
corporateheadship(Romans5:12–21).
Despite our inherent sin nature—our
inbornrebellionagainsttheholyGod—
it is evident that God still cares for us,
in his personal sacrifice made on our
behalf.
ThemeansofourreconciliationtoGod
is summarized in a verse like 2
Corinthians 5:17, quoted above.
Paul begins, “if anyone is in Christ”
indicating that what follows applies to
a person who has placed their faith in
JesusChristfortheirsalvation,theonly
hopeforanexpiationoftheirsins.What
does Paul say about this person? He
makesonestatementaboutthatperson,
then goes on to explain it further. If a
personisinChrist,hesays,“heisanew
creation.” Let’s dwell on this for a
moment.
We are all creatures made by the
Creator. Outside of Christ, we are
creatures bound up in our sin, without
hope. Christ died for our sins, yes. But
in our sin, as sons and daughters of
Adam, we don’t even have the ability
to put faith in Christ; we cannot make
that choice. We need a miraculous
workofGodtoevengiveusthatability
to choose. That is the miracle of
regeneration, re-creation. God made
us once and we were creatures under
the curse of sin through the corporate
headship of the first disobedient man,
Adam. Now, if you are in Christ, God
has made you again, a new creature
under a new headship, that is Christ.
There is only One who has the ability
tocreatesomethingfromnothing.There
is only One who has the ability to give
lifetodust.AndthereisonlyOnewho
hastheabilitytogivelifetoadeadspirit,
“And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus” - 1Tim 1:14.

31. 31
which is what we were until God
created us anew.
Paul goes on to explain further what
characterizes this “new creature” by
contrasting the old and the new. “The
old things,” he writes, “passed away.”
The tense form he uses in the original
languageforthisverb,“passedaway,”
andthecontext,indicatethattheaction
of passing away is already complete.
Our sinful nature—the old creature—
isnotsteadilypassingawayasthenew
creaturetakesitsplace.No,thispassing
away was finished some time ago.
Indeed, it was finished at the moment
ofourregeneration.
Now Paul turns to the flipside, the
“new.”Butbeforehedoesso,hewrites
one extra word—Behold! He didn’t
have to write this, but he does because
he wants us to pay attention to what
he’sabouttosay.Andwhatisitthathe
wants us to pay attention to? “New
thingshavecome.”Notonlydidtheold
things pass away, but they have been
replacedbynewthings.Again,wemust
also pay attention to the tense form of
the original Greek used here; it is
differentfromwhatheusedtodescribe
the passing of the old things. Here, the
tenseformindicatessomethingalready
completedbutwithlastingresults.
I like to use the analogy of cooking an
egg. If you crack a raw egg open, how
would you describe it? Runny.Yellow
yolk. Clear albumen. If you cook that
egg, how would you describe it after
being cooked? Firm and rubbery.
Yellow and white. You have cooked
thategg—thecookingiscomplete,but
theresultsarelasting.Likewise,Paulis
writing about the new things that have
come. These new things came at the
time of your spiritual rebirth, your re-
creation,buttheresultsinyourlifeare
foreverlasting.
Just what are these “new things?” We
will look at that next month. For now,
though, we can take joy, brothers and
sisters, in knowing that even in our
rebellionGodstillregardedusasworthy
ofhisSon.Wecantakejoyinknowing
that he, by the power of his Spirit, in
oneinstant,quickenedusfromspiritual
deathtoeverlastinglife.
You sat next bench with me for years.
We shared our dreams, our joys, and tears.
A friend to me you were indeed,
Afriendwhohelpedmewheninneed.
My faith in you was strong and sure.
We had such trust as should endure.
No words between us ever rose,
Our friends were alike – and so, our foes.
What sadness, then, my friend, to find,
That, after all, you weren’t so kind.
The day my life on earth did end,
Ifoundyouweren’tafaithfulfriend.
For all those years we spent on earth,
You never talked of the second birth.
You never spoke of my lost soul,
And of the Christ who’d make me whole.
“You Sat Next Bench With Me For Years”
I’mlosttodayeternally,
And tell you now my earnest plea.
You cannot do a thing for me-
No words today my bonds will free.
But do not err, my friend, again.
Do all you can for souls of men.
Pleadwiththemnowquiteearnestly-
Lest they be not cast in Hell with me!
- Arthur unknown
Friends,allthetreasuresoftheworldcannotbecompared
to be blessed salvation God wants to give you through
Jesus Christ, the Lord. To have Jesus is to have all that
youneedfortimeandeternity!
Until everyone hears,
Billy Judson
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“For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat
to answer them which glory in appearance, and not in heart” - 2 Cor 5:12.