Gima Wabedogo kuom Ngima Mabiro
Gima Wabedogo kuom Ngima Mabiro
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Our Guarantee of the Life to Come
Our Guarantee of the Life to Come
Ng’at moro ne osebedo e nam kuom juma mang’eny, to ne ok oneno piny moro amora mak mana got ma nigi kite ma ne owuok e pi. Gik ma ne itiyogo e yie mar ng’atno ne ok bi bedo nyaka chieng’. Ne osenyise ni obiro chopo e piny ma nyalo dak e iye, to en karang’o? Ka dine en mana gi ranyisi ma ne dhi dwoko geno mare manyien, ranyisi ni piny ne ni kamoro nyime....
Ng’at machielo ne nigi tuwo marach ahinya, ma ne opong’ gi lit kendo ne opong’ gi paro mang’eny. Bende adier ni Nyasaye biro chiero joma otho mondo gibed gi ngima manyien, maonge richo kod masira? Gima kamano nenore ni ok nyalre. Ng’atno bende ne gombo yudo ranyisi ma wuok kuom Nyasaye, ma en ranyisi.
Ng’at mokwongo ne en Noa. Noa ne oserito e yie ma ne opong’ gi pi mang’eny kendo Nyasaye ne osingo ni piny ma otuo ne dhi wuok kendo, piny ma ne oler kuom timbe mag anjao mager ma ne nitie kapok pi mang’eny obiro. Gikone, yie ne osechopo e wi kidi ma ne ni e got, to pi ma ne ok ng’ich pod ne ng’ielre e alworane duto. Bende nyalo bedo ni Noa ne ok ong’eyo wachno maber?
Ng’at mar ariyo ne en Yubu. Yubu nong’eyo ni gik moko duto nyalore kuom Nyasaye, to kaluwore gi wang’ dhano, chier nenore ni ok nyal yie, kendo mano timore ahinya kaka anyuola biro kendo dhi e yo ma nenore ni onge giko. Ka Yubu ne penjore gi dwol maduong’ kuom chier, pimo moro nobiro e parone kama: "Kata kamano, nitie geno kuom yien: Ka owang’, obiro dongo kendo kendo ng’injo mare manyien ok bi kethore. piny kod ng’injo mare tho e lowo, kata kamano, ka ng’injo mar pi obiro dongo kendo ogolo ng’injo kaka yien To dhano tho kendo oket piny...ng’ato nindo piny kendo ok ochung’ nyaka polo ok bi bedoe; , ji ok bi chiew kata chiew e nindogi" (Yub 14:7-12).
Jo ot ka dhano kod dhano ka dhano chalo gi ng’injo mar yien e piny motuo; ng’at ma tuo, ma ok oromo chuth kendo ma ochung’ne tho chakre e kinde ma onyuolego, ma onge teko moro amora mar ngima mosiko. Oganda machon mar Israel kod joodgi duto ne ni e chandruok ma kamano, kata kamano Nyasaye nosingo gimoro maber moloyo mabiro timore e kinde mabiro: “Oboke biro wuok e kor Isai; ng’injo moro biro nyago olemo” (Isaya 11:1). Ndiko mamoko mang’eny pimo Jalno mabiro gi yien mar olif matin kata oboke ma pok dongo, ng’injo kata ng’injo (Zaburi 52:8; Ngeche 11:28; Isaya 53:2; Yeremia 23:5; Zakaria 3:8 Nyasaye ne osemiyo ranyisi ma kamano dichiel mokalo kuom miyo ng’injo mar Harun, ma en ng’injo mar yien ma osetho, odongo e yor misango oboke manyien kod maua (Kwango 17:8).
Yubu ne paro ni ng’injo ma otuo nyalo dongo kendo ka omako “ng’injo mar pi.” Nyasaye pimo Roho mare ma miyo ngima gi pi: “Nimar abiro pong’o pi e piny ma nigi riyo kaachiel, kendo abiro pong’o aora e piny ma otuo, kendo abiro pong’o . golo Roho mara kuom nyithindi” (Isaya 44:3). Ka malaika moro nofwenyore ne nyako mar Ja-Israel, Maria, ma ne en mar anyuola mar Jese kod Daudi, ne onyise ni kuom Roho mar Nyasaye, ne obiro nyuolo Wuode ma ne dhi bedo Masia, ma en Ng’at ma ne osingo (Luka 1:35). Pi ne osemulo ng’injo mar Jese, kendo ne odongo kuom kelo ng’at ma en “Chier kod Ngima” (Johana 11:25). jogo ma omak e lwet tho, bang’e Paulo nowacho ni chier mar Yesu kuom joma otho en ranyisi marwa mar dwoko mabiro e piny mangima, moriwo nyaka chier mar ji duto ma ni e liel (Tich Joote 17:31; 1 Jo-Korinto 15:17 ). -20). En gima en adier ni wach ma wuoyo kuom Kristo dwoko penjo mar Yubu, to en ang’o ma owinjore gi Noa?
Ka Noa ne dwaro gimoro ma nyiso ni piny ne wuok kamoro ma ne ok oneno, nooro winy ma ok ler, ma en winyo ma ng’we ng’ar, ma ne en ranyisi mar temo ma dhano notimo mar timo richo e wiye owuon, kendo ne ok oyudo ranyisi moro amora. Kata kamano, winyo ma ne ochung’ ne Roho mar Nyasaye, ne okelo ne Noa geno ma ne en kaka oboke mar olive ma ne pok odongo. “Eka Noa nong’eyo ni pi osewuok e piny” (Chakruok 9:11). Oboke mar olive, ma en oboke ma ne owuok e kor yien mar Jese, bende ne okelo ne jood dhano gi Roho Maler mar Nyasaye kaka ranyisi ni tho . biro bedo ni chieng’ moro ok bi bedo kendo ni “polo manyien kod piny manyien” ma ok wanyal neno (2 Petro 3:13).
Bang’ kelo oboke ne Noa, winyo nowuok e polo kendo ne ok odwogo (Chakruok 8:12). Oganda ma ne orieny yien mokwongo ma ne owuok e pi ma ne opong’ gi pi mang’eny bende norieny Yesu, ma en “wuoth mokwongo kuom gik moko duto ma nochue,” ka ne ochier kowuok e bwo pi mar batiso (Mathayo 3:16; Jo-Kolosai 1:15-18). Bang’e kuom teko mar Roho Yesu nobedo ng’at mokwongo wuok e bur ma ok tho, ma e Ndiko ipimo gi piny nam (Yona 2:5-6; Matayo 12:39-40; Jo-Rumi 10:7).
Meli mar Noa ne ok en meli ma ne nigi ng’utgi kod ng’utgi, to nyalo bedo ni ne en yien ma ne olosi gi yien ma ne chal gi boksi ma ne nyalo bedo ni chal gi ot ma ne gero pi. Mabor kapok piny ma nyalo dak e iye ne owuok, yie nochung’ e wi got ma nigi kite (Chakruok 8:4). Kowuok e kabedono, e meli, ma ne ochung’ e wi got ma malo, Noa norito mondo piny owuok e pi ma ne oumo piny. Ot, ma ochung’ e wi fundament mar kidi, ma nigi arita kata e kinde ma yamo mapek ahinya, en ranyisi machielo ma tudore gi biro mar Yesu. “Ng’ato ang’ata ma winjo weche maga kendo timogi, chalo gi ng’at mariek ma ne ogero ot mare e wi kidi. Koth ne chwe, aora ne ng’ich, kendo yamo ne ng’ich kendo ne ogoyo otno; kata kamano, ne ok olwar, nikech ne ogere e wi kidi” (Mathayo 7:24-25).
Oboke mar Chakruok kod sula mar apar gi ang’wen mar Yubu nenore ni onge tudruok moro amora e kindgi kata gi weche mopogore opogore ma wuoyo kuom ng’injo ma ne osingo. Kendo gik ma ne otimore e ngima Yesu notimore bang’ higni mathoth bang’ ka ndiko duto mag Singruok Machon osendik. Kata kamano bang’ ka giduto osendiki mondo wapimgi, giwinjore maber ahinya mondo gibed picha mar chenro mar warruok ma Nyasaye nochiwo kuom Kristo. Ere kaka winjruok ma kamano ne nyalo bedoe ka Nyasaye ok olosogi? Wabiro bedo gi yie kuom Yesu, ma en yien mar olive, nikech fwenyruok ma wuoyo kuome e Wach Nyasaye ma ondik gi roho, ma en ranyisi mar Roho mar Nyasaye. Oganda dhi nyime gi kelo oboke mar olive kaka ranyisi mar ngima mosiko ne jogo ma chunygi oyabere. Ranyisi gi ondik mondo uyie ni Yesu e Kristo, Wuod Nyasaye, kendo mondo kuom yie, ubed gi ngima e nyinge” (Johana 20:31).
D. Barefoot ©CDMI
A man had spent many weeks at sea, but he had seen no land except for a rocky atoll jutting out of the water. The provisions on the man's vessel would not last forever. He had been told that he would reach habitable land, but when? If only he had a sign to renew his hopes, an indication that land was somewhere ahead....
Another man was suffering from a terrible illness, wracked with pain and overwhelmed by depression. Will God really resurrect the dead to a new life, free from sin and suffering? Such a thing seems impossible. This man also longed for a sign from God, a guarantee.
The first man was Noah. Noah had been preserved through the deluge in an ark and God had promised that dry land would again emerge, a world cleansed of the terrible violence that prevailed before the deluge. The ark had finally grounded on a mountain rock, but all around it the restless waters still rolled. Could Noah have misunderstood?
The second man was Job. Job knew that all things are possible with God, but from a human standpoint the resurrection seems incredible, and all the more so as generations come and go in apparently endless succession. As Job wondered out loud about the resurrection a comparison came to his mind: "At least there is hope for a tree: If it is cut down, it will sprout again and its new shoots will not fail. Its roots may grow old in the ground and its stump die in the soil, yet at the scent of water it will bud and put forth shoots like a plant. But man dies and is laid low...man lies down and does not rise; till the heavens are no more, men will not awake or be roused from their sleep" (Job 14:7-12).
Every human family and each human being is like a tree stump in dry ground; sick, imperfect and doomed to death from the moment of birth, without any power of everlasting life. The ancient nation of Israel and all of its families were in the same predicament, yet God promised something better for the future: “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit" (Isaiah 11:1). Many other scriptures liken the coming Righteous One to a young olive tree or a freshly budding leaf, sprout or branch (Psalm 52:8; Proverbs 11:28; Isaiah 53:2; Jeremiah 23:5; Zechariah 3:8). God had given such a sign once before by causing the staff of Aaron, a piece of dead wood, miraculously to sprout fresh leaves and blossoms (Numbers 17:8).
Job reasoned that a dry stump may grow again if it catches “the scent of water." God likens His life-giving Spirit to water: “For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring" (Isaiah 44:3). When an angel appeared to the Israelite girl, Mary, of the family of Jesse and David, he told her that by means of God's Spirit she would bear a Son who would be the Messiah, the promised Branch (Luke 1:35). Water had touched the stump of Jesse, and it sprouted by producing the one who is “the Resurrection and the Life" (John 11:25). When Jesus was killed, the life-giving Spirit gave Him immortality and the power to release all who are held in the grip of death. Paul later said that the resurrection of Jesus from the dead is our guarantee of a coming worldwide restoration, including the resurrection of all who are in the grave (Acts 17:31; 1 Corinthians 15:17-20). Obviously the message about Christ answers the question of Job, but what does it have to do with Noah?
When Noah needed an indication that land was emerging somewhere beyond his sight, he sent out an unclean bird, a raven, a symbol of man's sinful efforts on his own behalf, and received no sign. The dove, however, which symbolized the Spirit of God, brought Noah a guarantee in the form of a freshly sprouted olive leaf. “Then Noah knew that the water had receded from the earth" (Genesis 9:11). The olive leaf, the Branch which sprouted from the stump of Jesse, was likewise brought to the human family by God's Holy Spirit as a guarantee that death will someday be no more and that beyond our sight a “new heavens and new earth” are waiting (2 Peter 3:13).
After bringing the leaf to Noah, the dove flew into the sky and did not return (Genesis 8:12). A dove which had lighted on the first tree to emerge from floodwaters also lighted on Jesus, the “firstborn of all creation," when He rose from beneath the waters of baptism (Matthew 3:16; Colossians 1:15-18). Later by the power of the Spirit Jesus became the first to emerge immortal from the grave, which is likened in the Scriptures to the bottom of the ocean (Jonah 2:5-6; Matthew 12:39-40; Romans 10:7).
The ark of Noah was not a ship with a bow and stern, but probably rather a box-like wooden structure which more than anything else would have resembled a floating building. Long before habitable land emerged, the ark came to rest on a rocky mountain top (Genesis 8:4). From this vantage point, in the ark, grounded on a high mountain, Noah waited for the earth to emerge from the floodwaters. A house, standing on a rock foundation, safe even through the most tempestuous storm, is another illustration connected with the coming of Jesus. “Everyone who hears My words and does them is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had been founded on the rock" (Matthew 7:24-25).
The Genesis flood account and the fourteenth chapter of Job appear to have no direct connection either to each other or to the various passages about the promised sprout. And the events of Jesus' life took place many centuries after all of these Old Testament scriptures were written. Yet once all of them were recorded for us to compare, they fit together perfectly to form a picture of God's provision of salvation in Christ. How could such harmony arise without being orchestrated by God? We come to have faith in Jesus, the olive sprout, because of the revelation about him in God's inspired Word, which is a manifestation of God's Spirit. The dove continues to bring the olive leaf as a guarantee of eternal life to those whose hearts are open. These signs are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name" (John 20:31).
D. Barefoot ©CDMI
Wach Nyasaye
Wach Nyasaye
Wach Nyasaye chalo gi dirisa ma nigi rangi ma ok yudore ahinya, Wachung’ oko kendo wang’iyo, to ok waneno gimoro maber kuno, Ok waneno gimoro maber, onge gimoro mak mana ng’anjo ma waneno; 'Tis mana kowuok e iye duong' biro wuok, Kendo ng'at ma ne dhi madho e mor mar neno Nyaka odhi e wi step ma ng'injo, dhoot odonjo kokalo.
Dhoot maler mar kanisa maduong’ mar Nyasaye ni piny ahinya, Kendo jogo duto ma dwaro donjo kuno nyaka giyud ng’utgi piny E mwolo maduong’. To bang’ donjo e iye, ler mag ler Rieny kendo miyo rangi ka rangi bedo maler kaka polo, Loch Maduong’ mar Japuonj ma waneno, lwetewa wating’o E mor mar luor mar--- wuoro, hera kod pak!
Kowuok e
"Poems of Dawn"
The Word of God
The Word of God
The Word of God is like a stained-glass window rare,
We stand outside and gaze, but see no beauty there,
No fair design, naught but confusion we behold;
‘Tis only from within the glory will unfold,
And he who would drink in the rapture of the view
Must climb the winding stair, the portal enter through.
The sacred door of God’s cathedral is most low,
And all who fain would enter there the knee must bow
In deep humility. But once inside, the rays of light
Stream through and make each color heavenly bright,
The Master’s Great Design we see, our hands we raise
In reverent ecstasy of--- wonder, love and praise!
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