SEMOGA ANDA TIDAK “BUTA”

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Yohanes 5:24
Aku berkata kepadamu: Sesungguhnya barangsiapa mendengar perkataan-Ku dan percaya kepada Dia yang mengutus Aku, ia mempunyai hidup yang kekal dan tidak turut dihukum, sebab ia sudah pindah dari dalam maut ke dalam hidup.


Yohanes 5: 30
Aku tidak dapat berbuat apa-apa dari diri-Ku sendiri; Aku menghakimi sesuai dengan apa yang Aku dengar, dan penghakiman-Ku adil, sebab Aku tidak menuruti kehendak-Ku sendiri, melainkan kehendak Dia yang mengutus Aku.


Yohanes 7:29
Aku kenal Dia, sebab Aku datang dari Dia dan Dialah yang mengutus Aku.”


Yohanes 7:33
Maka kata Yesus: “Tinggal sedikit waktu saja Aku ada bersama kamu dan sesudah itu Aku akan pergi kepada Dia yang telah mengutus Aku.


Yohanes 8:16
dan jikalau Aku menghakimi, maka penghakiman-Ku itu benar, sebab Aku tidak seorang diri, tetapi Aku bersama dengan Dia yang mengutus Aku.


Yohanes 8:18
Akulah yang bersaksi tentang diri-Ku sendiri, dan juga Bapa, yang mengutus Aku, bersaksi tentang Aku.”


Yohanes 8:26
Banyak yang harus Kukatakan dan Kuhakimi tentang kamu; akan tetapi Dia, yang mengutus Aku, adalah benar, dan apa yang Kudengar dari pada-Nya, itu yang Kukatakan kepada dunia.”


Yohanes 9:4
Kita harus mengerjakan pekerjaan Dia yang mengutus Aku, selama masih siang; akan datang malam, di mana tidak ada seorangpun yang dapat bekerja.


Yohanes 13:20
Aku berkata kepadamu: Sesungguhnya barangsiapa menerima orang yang Kuutus, ia menerima Aku, dan barangsiapa menerima Aku, ia menerima Dia yang mengutus Aku.”


Yohanes 16:5
tetapi sekarang Aku pergi kepada Dia yang telah mengutus Aku, dan tiada seorangpun di antara kamu yang bertanya kepada-Ku: Ke mana Engkau pergi?


Yohanes 17:3
Inilah hidup yang kekal itu, yaitu bahwa mereka mengenal Engkau, satu-satunya Allah yang benar, dan mengenal Yesus Kristus yang telah Engkau utus.


Yohanes 17:8
Sebab segala firman yang Engkau sampaikan kepada-Ku telah Kusampaikan kepada mereka dan mereka telah menerimanya. Mereka tahu benar-benar, bahwa Aku datang dari pada-Mu, dan mereka percaya, bahwa Engkaulah yang telah mengutus Aku.


Yohanes 17:23
Aku di dalam mereka dan Engkau di dalam Aku supaya mereka sempurna menjadi satu, agar dunia tahu, bahwa Engkau yang telah mengutus Aku dan bahwa Engkau mengasihi mereka, sama seperti Engkau mengasihi Aku.


Yohanes 17:25
Ya Bapa yang adil, memang dunia tidak mengenal Engkau, tetapi Aku mengenal Engkau, dan mereka ini tahu, bahwa Engkaulah yang telah mengutus Aku;


Silahkan anda renungkan, semua ayat di atas adalah ucapan Yesus sendiri, ikutilah perintah yesus, jika anda mengaku pengikut Yesus, bukan paulus

sebagai penutup, silahkan simak ayat alquran ini

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ

Sesungguhnya telah kafirlah orang-orang yang berkata: “Sesungguhnya Allah adalah Al Masih putra Maryam”, padahal Al Masih (sendiri) berkata: “Hai Bani Israel, sembahlah Allah Tuhanku dan Tuhanmu” Sesungguhnya orang yang mempersekutukan (sesuatu dengan) Allah, maka pasti Allah mengharamkan kepadanya surga, dan tempatnya ialah neraka, tidaklah ada bagi orang-orang dzalim itu seorang penolong pun. (QS : Al-maidah 72)

1) Kapan si kusta dilahirkan hingga sembuh?


A.(Matius 8:2 -3 & Matius 8:13 -14) Yesus menyembuhkan si kusta dulu sebelum mengunjungi rumah simon petrus

B.(Markus 1:29-30 & 1:40-42) Yesus menyembuhkan si kusta setelah mengunjungi rumah Simon Petrus.


2) Siapa yang mendekati Yesus untuk menyembuhkan bawahan Perwira ?

A.(Matius 8:5-7) seorang perwira mendekati Yesus, memohon bantuan untuk seorang hambanya yang sakit.

B. (Lukas 7:03 & 7:6-7) Perwira itu menyuruh beberapa orang tua-tua Yahudi untuk menemui Yesus.


3) Bagaimanakah kondisi anak perempuan Yarius ,sudah mati atau sekarat ?

A. (Matius 9:18) Yarius meminta bantuan, dan mengatakan putrinya sudah meninggal.

B. (Lukas 8:41-42) Yairus meminta bantuan, karena anak perempuannya sedang sekarat.


4) Bekal apa saja yang diperintahkan Yesus untuk dibawa dalam pejalanan ?

A. (Matius 10:10) Yesus memerintahkan mereka untuk tidak membawa, kasut atau tongkat.

B. (Markus 6:8-9) Yesus memerintahkan murid-muridnya untuk membawa tongkat dan alas kaki dalam perjalanan mereka.


5) Siapa yang membuat permintaan kepada Yesus agar bisa duduk disamping kanan-kiri yesus dalam kerajaan Nya ?

A. (Matius 20:20-21) ibu anak-anak Zebedeus serta anak-anaknya meminta, agar bisa duduk di samping Yesus dalam Kerajaan-Nya.

B.(Markus 10:35-37) Yakobus dan Yohanes, anak-anak Zebedeus meminta agar mereka duduk di samping Yesus dalam Kerajaan-Nya.


6) Berapa keledai yang dibawa kepada Yesus dari Belfage?

A. (Matius 21:2-7) dua dari murid Yesus membawa keledai betina itu bersama anaknya

B. (Markus 11:2-7) Mereka membawakan hanya seekor keledai muda.



7) Kapan pohon ara menerima kutukan dari yesus?

A.(Matius 21:17-19) Yesus mengutuk pohon ara setelah membersihkan bait Allah

B.(Markus 11:14-15 & 20) Yesus mengutuk pohon ara sebelum pembersihan bait Allah


Cool Kapankah pohon ara itu kering setelah dikutuk oleh yesus?

A.(Matius 21:19) seketika itu juga itu pohon ara itu kering

B. (Markus 11:12-14 & 20) Pagi hari setelah Yesus mengutuk para murid terkejut melihat pohon ara itu kering hingga akar-akarnya


9) Apakah yohanes pembabtis adalah Elias??

A.(Matius 11:14) dialah Elia yang akan datang itu.

B.(Yohanes l: 21) Kalau begitu, siapakah engkau? Elia. ?" Dan ia menjawab: "Bukan!"


10) Siapa ayah Yusuf?

A. (Matius 01:16) Ayah dari Yusuf adalah Yakub.

B.( Lukas 3: 23) Ayah dari Yusuf adalah Eli.

catatan:(Kristen akan mencoba mengelabuhi anda dengan mengatakan bahwa ini dari garis keturunan Maria dan Yusuf lainnya. Ini adalah omong kosong karena budaya Ibrani dan Yunani tidak pernah memakai garis keturunan ibu. Mereka adalah masyarakat patriarki yang hanya peduli dari garis keturunan ayah.)


Sempurna...???!!!!!

Hua...hhuaa....hhua...hua...hua...hhua.........!!!!
[/quote]

Sempurna.....???!!!!

Kamu bilang kitab mu sempurna...?????!!!!

JAWABAN ATAS TANGGAPAN ANDA: SEMOGA ANDA TIDAK BUTA

1) Kapan si kusta dilahirkan hingga sembuh?
A.(Matius 8:2 -3 & Matius 8:13 -14) Yesus menyembuhkan si kusta dulu sebelum mengunjungi rumah simon petrus
B.(Markus 1:29-30 & 1:40-42) Yesus menyembuhkan si kusta setelah mengunjungi rumah Simon Petrus.

P. Baru: Matius: 88:1. Setelah Yesus turun dari bukit, orang banyak berbondong-bondong mengikuti Dia. 8:2 Maka datanglah seorang yang sakit kusta kepada-Nya, lalu sujud menyembah Dia dan berkata: "Tuan, jika Tuan mau, Tuan dapat mentahirkan aku." P. Baru: Matius: 88:5. Ketika Yesus masuk ke Kapernaum, datanglah seorang perwira mendapatkan Dia dan memohon kepada-Nya: 8:6 "Tuan, hambaku terbaring di rumah karena sakit lumpuh dan ia sangat menderita." P. Baru: Matius: 88:13 Lalu Yesus berkata kepada perwira itu: "Pulanglah dan jadilah kepadamu seperti yang engkau percaya." Maka pada saat itu juga sembuhlah hambanya. 8:14. Setibanya di rumah Petrus, Yesuspun melihat ibu mertua Petrus terbaring karena sakit demam.

P. Baru: Markus: 11:29. Sekeluarnya dari rumah ibadat itu Yesus dengan Yakobus dan Yohanes pergi ke rumah Simon dan Andreas. 1:30 Ibu mertua Simon terbaring karena sakit demam. Mereka segera memberitahukan keadaannya kepada Yesus. 1:31 Ia pergi ke tempat perempuan itu, dan sambil memegang tangannya Ia membangunkan dia, lalu lenyaplah demamnya. Kemudian perempuan itu melayani mereka. 1:32 Menjelang malam, sesudah matahari terbenam, dibawalah kepada Yesus semua orang yang menderita sakit dan yang kerasukan setan. 1:33 Maka berkerumunlah seluruh penduduk kota itu di depan pintu. 1:34 Ia menyembuhkan banyak orang yang menderita bermacam-macam penyakit dan mengusir banyak setan; Ia tidak memperbolehkan setan-setan itu berbicara, sebab mereka mengenal Dia. 1:35 Pagi-pagi benar, waktu hari masih gelap, Ia bangun dan pergi ke luar. Ia pergi ke tempat yang sunyi dan berdoa di sana. 1:36 Tetapi Simon dan kawan-kawannya menyusul Dia; 1:37 waktu menemukan Dia mereka berkata: "Semua orang mencari Engkau." 1:38 Jawab-Nya: "Marilah kita pergi ke tempat lain, ke kota-kota yang berdekatan, supaya di sana juga Aku memberitakan Injil, karena untuk itu Aku telah datang." 1:39 Lalu pergilah Ia ke seluruh Galilea dan memberitakan Injil dalam rumah-rumah ibadat mereka dan mengusir setan-setan.1:40. Seorang yang sakit kusta datang kepada Yesus, dan sambil berlutut di hadapan-Nya ia memohon bantuan-Nya, katanya: "Kalau Engkau mau, Engkau dapat mentahirkan aku." 1:41 Maka tergeraklah hati-Nya oleh belas kasihan, lalu Ia mengulurkan tangan-Nya, menjamah orang itu dan berkata kepadanya: "Aku mau, jadilah engkau tahir." 1:42 Seketika itu juga lenyaplah penyakit kusta orang itu, dan ia menjadi tahir.

APA YANG DICATAT DALAM MATIUS 8:5-6 DALAM INJIL MARKUS DIMULAI DARI MRK.1:35-40!!!! KEJADIAN PADA HARI YANG KEDUA SAAT MANA YESUS KEMBALI MENGUNJUNGI RUMAH IBADAT!!!
2) Siapa yang mendekati Yesus untuk menyembuhkan bawahan Perwira ?
A.(Matius 8:5-7) seorang perwira mendekati Yesus, memohon bantuan untuk seorang hambanya yang sakit.
B. (Lukas 7:03 & 7:6-7) Perwira itu menyuruh beberapa orang tua-tua Yahudi untuk menemui Yesus.

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18 While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples. Mat 9:18-26 18 Sementara Yesus berbicara demikian kepada mereka, datanglah seorang kepala rumah ibadat, lalu menyembah Dia dan berkata: "Anakku perempuan baru saja meninggal, tetapi datanglah dan letakkanlah tangan-Mu atasnya, maka ia akan hidup."

21 And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him; and he was by the sea. 22 And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet, 23 and beseecheth him much, saying, My little daughter is at the point of death: I pray thee, that thou come and lay thy hands on her, that she may be made whole, and live. 24 And he went with him; and a great multitude followed him, and they thronged him. 35 While he yet spake, they come from the ruler of the synagogue's house saying, Thy daughter is dead: why troublest thou the Teacher any further? 36 But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe. 37 And he suffered no man to follow with him, save Peter, and James, and John the brother of James. 38 And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly. 39 And when he was entered in, he saith unto them, Why make ye a tumult, and weep? the child is not dead, but sleepeth. 40 And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was. 41 And taking the child by the hand, he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. 42 And straightway the damsel rose up, and walked; for she was twelve years old. And they were amazed straightway with a great amazement. 43 And he charged them much that no man should know this: and he commanded that something should be given her to eat. Mar 5:21-43 21 Sesudah Yesus menyeberang lagi dengan perahu, orang banyak berbondong-bondong datang lalu mengerumuni Dia. Sedang Ia berada di tepi danau, 22 datanglah seorang kepala rumah ibadat yang bernama Yairus. Ketika ia melihat Yesus, tersungkurlah ia di depan kaki-Nya 23 dan memohon dengan sangat kepada-Nya: "Anakku perempuan sedang sakit, hampir mati, datanglah kiranya dan letakkanlah tangan-Mu atasnya, supaya ia selamat dan tetap hidup." 24 Lalu pergilah Yesus dengan orang itu. Orang banyak berbondong-bondong mengikuti Dia dan berdesak-desakan di dekat-Nya. 35 Ketika Yesus masih berbicara datanglah orang dari keluarga kepala rumah ibadat itu dan berkata: "Anakmu sudah mati, apa perlunya lagi engkau menyusah-nyusahkan Guru?" 36 Tetapi Yesus tidak menghiraukan perkataan mereka dan berkata kepada kepala rumah ibadat: "Jangan takut, percaya saja!" 37 Lalu Yesus tidak memperbolehkan seorangpun ikut serta, kecuali Petrus, Yakobus dan Yohanes, saudara Yakobus. 38 Mereka tiba di rumah kepala rumah ibadat, dan di sana dilihat-Nya orang-orang ribut, menangis dan meratap dengan suara nyaring. 39 Sesudah Ia masuk Ia berkata kepada orang-orang itu: "Mengapa kamu ribut dan menangis? Anak ini tidak mati, tetapi tidur!" 40 Tetapi mereka menertawakan Dia. Maka diusir-Nya semua orang itu, lalu dibawa-Nya ayah dan ibu anak itu dan mereka yang bersama-sama dengan Dia masuk ke kamar anak itu. 41 Lalu dipegang-Nya tangan anak itu, kata-Nya: "Talita kum," yang berarti: "Hai anak, Aku berkata kepadamu, bangunlah!" 42 Seketika itu juga anak itu bangkit berdiri dan berjalan, sebab umurnya sudah dua belas tahun. Semua orang yang hadir sangat takjub. 43 Dengan sangat Ia berpesan kepada mereka, supaya jangan seorangpun mengetahui hal itu, lalu Ia menyuruh mereka memberi anak itu makan.

40 And as Jesus returned, the multitude welcomed him; for they were all waiting for him. 41 And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him to come into his house; 42 for he had an only daughter, about twelve years of age, and she was dying. But as he went the multitudes thronged him. 49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying, Thy daughter is dead; trouble not the Teacher. 50 But Jesus hearing it, answered him, Fear not: only believe, and she shall be made whole. 51 And when he came to the house, he suffered not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother. 52 And all were weeping, and bewailing her: but he said, Weep not; for she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 But he, taking her by the hand, called, saying, Maiden, arise. 55 And her spirit returned, and she rose up immediately: and he commanded that something be given her to eat. 56 And her parents were amazed: but he charged them to tell no man what had been done. Luk 8:40-56 40 Ketika Yesus kembali, orang banyak menyambut Dia sebab mereka semua menanti-nantikan Dia. 41 Maka datanglah seorang yang bernama Yairus. Ia adalah kepala rumah ibadat. Sambil tersungkur di depan kaki Yesus ia memohon kepada-Nya, supaya Yesus datang ke rumahnya, 42 karena anaknya perempuan yang satu-satunya, yang berumur kira-kira dua belas tahun, hampir mati. Dalam perjalanan ke situ Yesus didesak-desak orang banyak. 49 Ketika Yesus masih berbicara, datanglah seorang dari keluarga kepala rumah ibadat itu dan berkata: "Anakmu sudah mati, jangan lagi engkau menyusah-nyusahkan Guru!" 50 Tetapi Yesus mendengarnya dan berkata kepada Yairus: "Jangan takut, percaya saja, dan anakmu akan selamat." 51 Setibanya di rumah Yairus, Yesus tidak memperbolehkan seorangpun ikut masuk dengan Dia, kecuali Petrus, Yohanes dan Yakobus dan ayah anak itu serta ibunya. 52 Semua orang menangis dan meratapi anak itu. Akan tetapi Yesus berkata: "Jangan menangis; ia tidak mati, tetapi tidur." 53 Mereka menertawakan Dia, karena mereka tahu bahwa anak itu telah mati. 54 Lalu Yesus memegang tangan anak itu dan berseru, kata-Nya: "Hai anak bangunlah!" 55 Maka kembalilah roh anak itu dan seketika itu juga ia bangkit berdiri. Lalu Yesus menyuruh mereka memberi anak itu makan. 56 Dan takjublah orang tua anak itu, tetapi Yesus melarang mereka memberitahukan kepada siapapun juga apa yang terjadi itu.

The first thing Matthew appears to do is remove all of Mark’s implicit ambiguity over whether Jairus’s daughter was really dead or had only just appeared to die and was still recoverable. Matthew removes all doubt. Jairus’s daughter was dead. So when Jesus performed a miracle there was no doubt it was a genuine miracle. When Matthew does fit in one reference to “sleeping” it is much more evident that Jesus is speaking metaphorically.A number of scholars have thought Mark’s attribution of Aramaic words to Jesus in order to command the girl to rise is consistent with popular story telling techniques that include strange-sounding words to convey the impression of a special formula to perform miracles. If Matthew understood Mark’s Aramaic phrase in the same way then we may have a reason for him to omit it. Matthew’s Jesus is not to be associated with ritual formulas or anything approaching them because he heals with power in an instant.As for the removal of the synagogue reference by Matthew, I have suggested some possible explanations in the table below. One difference between Mark’s and Matthew’s gospels is Mark’s emphasis on the distinction between the Jewish and Gentile regions that Jesus criss crosses between, usually across the lake (or “sea”). But Matthew’s Jesus stresses to his disciples that they must confine their ministry to the land of Israel. In Mark, the synagogue reference appeared to have served to emphasize the Jewishness of the area where Jesus was after returning from a gentile area associated with things unclean: pigs and tombs.Even if so, that does not really seem adequate to me to explain a removal of the reference to the synagogue in this scene. Perhaps Matthew simply wanted to remove any association of uncleanness with synagogues. The synagogue ruler is housing a corpse, after all, and on his way Jesus and the crowd are interrupted by a bleeding woman.In support of this latter suggestion is Matthew’s removal altogether of Mark’s story of the demon in the synagogue at Capernaum. (That this is a deliberate choice by Mathew and not an oversight is supported by Matthew’s maintaining the same number of total exorcisms as Mark by doubling the number of Gardarene demoniacs)One consequence of this is that Matthew enhances the drama of the scene of the father of the young girl worshiping Jesus. The man is a “ruler” who worships Jesus, thus enhancing again the status of Jesus. Mark’s Jairus did not worship Jesus but fell at his feet begging instead.3) Bagaimanakah kondisi anak perempuan Yarius ,sudah mati atau sekarat ?A. (Matius 9:18) Yarius meminta bantuan, dan mengatakan putrinya sudah meninggal.B. (Lukas 8:41-42) Yairus meminta bantuan, karena anak perempuannya sedang sekarat.JAWABAN ATAS ANAK YAIRUSKARENA NARASI DI DALAM INJIL MARKUS DENGAN INJIL LUKAS BERSIFAT PARALEL, MAKA DI SINI DIBANDINGKAN ANTARA PERBEDAAN TULISAN DALAM INJIL MATIUS DENGAN INJIL MARKUS

Mark 22And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. 24And Jesus went with him; and much people followed him, and thronged him. 25And a certain woman, which had an issue of blood twelve years, 26And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27When she had heard of Jesus, came in the press behind, and touched his garment. 28For she said, If I may touch but his clothes, I shall be whole. 29And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 30And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? 31And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32And he looked round about to see her that had done this thing. 33But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. 35While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40And they laughed him to scorn . . .

Matthew 18While he spake these things unto them, behold, there came a certain ruler , and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19And Jesus arose, and followed him, and so did his disciples. 20And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21For she said within herself, If I may but touch his garment, I shall be whole. 22But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise, 24He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

Comment An anachronism is removed (Palestinian synagogues only had one rule); Mark’s ongoing demarcation between Jewish and Gentile areas of ministry (in this case the Jewish area is indicated by the synagogue) is removed; Matthew is consistent in removing references or scenes in Mark that associate synagogues with uncleanness, whether from demons, blood or a corpse. symbolic name (Jairus means “wakens”) related to sleep rather than death is removed Falling at Jesus’ feet (begging) is replaced by worship, and the act is made more notable by a “ruler” worshiping Jesus; Near-death is replaced by death. Mark’s superfluous rambling comments attacking the doctors are removed. The suggestion that the woman healed herself by touching Jesus who knew nothing of it is removed. Any suggestion that Jesus did not know what had happened to him is removed. Any suggestion that someone could manipulate the power of Jesus (unknowingly to Jesus) is removed. The woman is only healed when Jesus himself declared her healed. Ambiguities about the dead status of the girl are removed. Mark was adhering closely to his source in 2 Kings that had this second message arriving to meet Elisha on his way to raise the boy, and Matthew is removed from that source and more able to streamline the narrative. In Matthew Jesus’ ability to perform miracles does not depend (as in Mark) on the faith of others. Mark’s preparation to make the miracle a secret is removed.

4) Bekal apa saja yang diperintahkan Yesus untuk dibawa dalam pejalanan ?A. (Matius 10:10) Yesus memerintahkan mereka untuk tidak membawa, kasut atau tongkat.B. (Markus 6:8-9) Yesus memerintahkan murid-muridnya untuk membawa tongkat dan alas kaki dalam perjalanan mereka.[table border="1"]

Mat 10:10 Nor bag for your journey, neither two coats, neither shoes, nor a staff: for the workman is worthy of his food.

Mar 6:8 And commanded them that they should take nothing for their journey, save a staff only; no bag, no bread, no money in their purse: Mar 6:9 But be shod with sandals; and not put on two coats.

Mark says, in recording this discourse, "but be shod with sandals." Between him and Matthew there is an apparent contradiction, but there is really no difference. According to Matthew, Jesus does not forbid their "wearing" the sandals which they probably had on, but only forbids their "supplying themselves with more," or with "superfluous ones." Instead of making provision for their feet when their "present" shoes were worn out, they were to trust to Providence to be supplied, and "go as they were." The meaning of the two evangelists may be thus expressed: "Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any more preparation."
Nor yet staves - In the margin, in all the ancient versions, and in the common Greek text, this is in the singular number - "nor yet" a staff. But Mark says that they might have a "staff:" "Jesus commanded them that they should take nothing for their journey, save a staff only." To many this would appear to be a contradiction. Yet the "spirit" of the instruction, the main thing that the writers aim at, is the same. That was, that they were "to go just as they were, to trust to Providence, and not to spend any time in making preparation for their journey. Some of them, probably, when he addressed them, "had staves," and some had not. To those who "had," he did not say that they should throw them away, as the instructions he was giving them might seem to require, but he suffered them to take them (Mark). To those who had not, he said they should not spend time in procuring them (Matthew), but "they were all to go just as they were."
The workman is worthy of his meat - This implies that they were to expect a proper supply for their needs from those who were benefited. They were not to make "bargain and sale" of the power of working miracles, but they were to expect competent support from preaching the gospel, and that not merely as a gift, but because they were "worthy" of it, and had a right to it.
5) Siapa yang membuat permintaan kepada Yesus agar bisa duduk disamping kanan-kiri yesus dalam kerajaan Nya ?
A. (Matius 20:20-21) ibu anak-anak Zebedeus serta anak-anaknya meminta, agar bisa duduk di samping Yesus dalam Kerajaan-Nya.
B.(Markus 10:35-37) Yakobus dan Yohanes, anak-anak Zebedeus meminta agar mereka duduk di samping Yesus dalam Kerajaan-Nya.

(Matthew 20:20-21) - "Then the mother of the sons of Zebedee came to Him with her sons, bowing down, and making a request of Him. 21And He said to her, "What do you wish?" She *said to Him, "Command that in Your kingdom these two sons of mine may sit, one on Your right and one on Your left."Matius: 2020:20. Maka datanglah ibu anak-anak Zebedeus serta anak-anaknya itu kepada Yesus, lalu sujud di hadapan-Nya untuk meminta sesuatu kepada-Nya. 20:21 Kata Yesus: "Apa yang kaukehendaki?" Jawabnya: "Berilah perintah, supaya kedua anakku ini boleh duduk kelak di dalam Kerajaan-Mu, yang seorang di sebelah kanan-Mu dan yang seorang lagi di sebelah kiri-Mu." 20:22 Tetapi Yesus menjawab, kata-Nya: "Kamu tidak tahu, apa yang kamu minta. Dapatkah kamu meminum cawan, yang harus Kuminum?" Kata mereka kepada-Nya: "Kami dapat."

(Mark 10:35-37) - "And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. 36And he said unto them, What would ye that I should do for you? 37They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory."Markus: 1010:35 Lalu Yakobus dan Yohanes, anak-anak Zebedeus, mendekati Yesus dan berkata kepada-Nya: "Guru, kami harap supaya Engkau kiranya mengabulkan suatu permintaan kami!" 10:36 Jawab-Nya kepada mereka: "Apa yang kamu kehendaki Aku perbuat bagimu?" 10:37 Lalu kata mereka: "Perkenankanlah kami duduk dalam kemuliaan-Mu kelak, yang seorang lagi di sebelah kanan-Mu dan yang seorang di sebelah kiri-Mu."

Both are correct. It is reasonable to assume that the mother first approached Jesus and asked Him about her sons. Later, they approached Jesus with the same question. Neither statement excludes the possibility of the other. Therefore, it is not a contradiction.
MARKUS TIDAK MENCANTUMKAN BAHWA KEDUA ANAK ZEBEDEUS ITU DATANG BERSAMA2 DENGAN IBU MEREKA, JADI DENGAN ADANYA IBU MEREKA MAKA IBU ITU MENJADI JURUBICARA BAGI KEDUA ANAKNYA DAN HAL INI TIDAK MERUPAKAN KONTRADIKSI
6) Berapa keledai yang dibawa kepada Yesus dari Belfage?
A. (Matius 21:2-7) dua dari murid Yesus membawa keledai betina itu bersama anaknya
B. (Markus 11:2-7) Mereka membawakan hanya seekor keledai muda.

1. Keledai dan anaknya (Matius 21:2-7) - "dengan pesan: "Pergilah ke kampung yang di depanmu itu, dan di situ kamu akan segera menemukan seekor keledai betina tertambat dan anaknya ada dekatnya. Lepaskanlah keledai itu dan bawalah keduanya kepada-Ku. 3Dan jikalau ada orang menegor kamu, katakanlah: Tuhan memerlukannya. Ia akan segera mengembalikannya." 4Hal itu terjadi supaya genaplah firman yang disampaikan oleh nabi: 5"Katakanlah kepada puteri Sion: Lihat, Rajamu datang kepadamu, Ia lemah lembut dan mengendarai seekor keledai, seekor keledai beban yang muda." 6Maka pergilah murid-murid itu dan berbuat seperti yang ditugaskan Yesus kepada mereka. 7Mereka membawa keledai betina itu bersama anaknya, lalu mengalasinya dengan pakaian mereka dan Yesuspun naik ke atasnya."

1. Seekor keledai muda (Markus 11:2-7) - "dengan pesan: "Pergilah ke kampung yang di depanmu itu. Pada waktu kamu masuk di situ, kamu akan segera menemukan seekor keledai muda tertambat, yang belum pernah ditunggangi orang. Lepaskan keledai itu dan bawalah ke mari. 3Dan jika ada orang mengatakan kepadamu: Mengapa kamu lakukan itu, jawablah: Tuhan memerlukannya. Ia akan segera mengembalikannya ke sini." 4Merekapun pergi, dan menemukan seekor keledai muda tertambat di depan pintu di luar, di pinggir jalan, lalu melepaskannya. 5Dan beberapa orang yang ada di situ berkata kepada mereka: "Apa maksudnya kamu melepaskan keledai itu?" 6Lalu mereka menjawab seperti yang sudah dikatakan Yesus. Maka orang-orang itu membiarkan mereka. 7Lalu mereka membawa keledai itu kepada Yesus, dan mengalasinya dengan pakaian mereka, kemudian Yesus naik ke atasnya."

1. Seekor keledai muda (Lukas 19:30) - "dengan pesan: "Pergilah ke kampung yang di depanmu itu: Pada waktu kamu masuk di situ, kamu akan mendapati seekor keledai muda tertambat, yang belum pernah ditunggangi orang. Lepaskanlah keledai itu dan bawalah ke mari."

Tidak terdapat kontradiksi sama sekali. Matius 21:2-7 menceritakan kepada kita bahwa terdapat seekor keledai dan anaknya. Markus dan Lukas memfokuskan pada anaknya saja dan menjelaskan bahwa anak keledai itu belum pernah ditunggangi orang. Markus dan Lukas memfokuskan diri pada masalah belum pernah ditungganginya keledai itu sementara Matius memfokuskan diri pada penggenapan nubuat (Matius 21:4-5). Logisnya, jika memang ada dua ekor keledai, maka paling tidak memang ada seekor keledai. Hanya menyebutkan satu ekor saja tidaklah berarti bahwa tidak terdapat keledai lain di situ. Ini bukan permainan verbal. Ini masalah logika. Ingatlah bahwa para penulis Injil memiliki tujuan tertentu dalam menuliskan Injil-Injil mereka. Tujuan Injil bukanlah untuk menceritakan kembali kejadian-kejadian secara kronologis dan mendetil hingga sekecil-kecilnya. Tujuannya adalah menyampaikan keabsahan Kristus. Fakta bahwa Markus dan Lukas hanya menyebutkan mengenai seekor keledai muda tidaklah berarti bahwa ini adalah kontradiksi sebagaimana kalau misalnya Frank dan Joe datang ke rumah saya kemarin malam tetapi hari ini saya menceritakan kepada teman saya apa saja yang telah dikatakan oleh Joe di rumah saya kemarin dan tidak menyebut-nyebut tentang si Frank sama sekali.
7) Kapan pohon ara menerima kutukan dari yesus?
A.(Matius 21:17-19) Yesus mengutuk pohon ara setelah membersihkan bait Allah
B.(Markus 11:14-15 & 20) Yesus mengutuk pohon ara sebelum pembersihan bait Allah
Cool Kapankah pohon ara itu kering setelah dikutuk oleh yesus?
A.(Matius 21:19) seketika itu juga itu pohon ara itu kering
B. (Markus 11:12-14 & 20) Pagi hari setelah Yesus mengutuk para murid terkejut melihat pohon ara itu kering hingga akar-akarnya
The problem of an alleged “contradiction” between Matthew and Mark, in this particular situation, lies in the fact that the Bible critic does not understand the perspective from which each of the Gospel writers approached the incidents.
The sequence of events on that Monday and Tuesday of the Lord’s “Passion Week,” before his crucifixion on Friday, was as follows.
(1) On Monday morning (following the Triumphal Entry on Sunday), Jesus and his disciples made their way from Bethany, east of Jerusalem (where they had spent the night), back toward Jerusalem. Along the way, the Lord saw a leafed-out fig tree that was barren of any fruit. In Palestine fig trees ordinarily bore the fruit first, then they subsequently leafed out. The oddity of this tree afforded Jesus the opportunity to teach a lesson that was applicable to the Jewish nation. The nation feigned spiritual piety, but there was no “fruit” demonstrating such. In fact, many of the Jews were poised to crucify their own Messiah before the week was over. [We have discussed this episode elsewhere. See: "Why Did Jesus “Curse” the Fig Tree?". For the present, we are concerned only with the chronological sequence of the events. It is this issue that has been questioned by skeptical critics.]
Observing this fruitless tree, Jesus pronounced a “curse” (i.e., a withering judgment) upon the tree as a symbolic preview of that punishment which ultimately would befall the Hebrew nation (A.D. 70). Immediately the fig tree began to wither away.
The Lord and his disciples then proceeded on to the capital city. They entered the temple compound, and Christ observed the moneychangers plying their wares. With righteous indignation he cast them out from the sacred area, charging them with defaming the house of God. Finally, the Savior and his men returned to Bethany to spend the night there.
(2) On Tuesday morning, the little band again made their way toward Jerusalem. It was at this point, according to Mark’s record, that the disciples noticed the withered fig tree. They marveled about the matter and Christ used the occasion to encourage them to strengthen their faith.
The “Problem”
This is where the so-called “problem” occurs – with reference to Matthew’s Gospel. It is alleged that the apostle places the “cursing” of the tree, and the disciples exchange with the Lord about this incident, on the same day, and following the cleansing of the temple, thus creating a conflict with Mark. But does he?
Competent scholars have long recognized that some accounts in the Scriptures are topically arranged at various points, rather than conforming to a strict chronological sequence. For example, Genesis 1 is a chronological arrangement of the events of the first six days of the creation week. Genesis 2 also deals with the creation events, but the record is topically arranged, with a major emphasis on mankind. There is no conflict; there is merely a different purpose in the narratives.
9) Apakah yohanes pembabtis adalah Elias??
A.(Matius 11:14) dialah Elia yang akan datang itu.
B.(Yohanes l: 21) Kalau begitu, siapakah engkau? Elia. ?" Dan ia menjawab: "Bukan!"
Q: In Matthew 11:14, Jesus -- clearly alluding to John the Baptist -- says, And if ye will receive it, this is Elijah, which was for to come. [The ESV simplifies the verbage: And if you are willing to accept it, he is Elijah who is to come.] Likewise in Matthew 17:12 and Mark 9:13, Jesus says Elijah has already come. But in John 1:21, John says that he is *not* Elijah! How can this contradiction be explained?

A: Its only a surface-level problem. The people in John 1 werent asking the John the Baptist the right question. They asked, simply, Are you Elijah? John answered No, because the question seems to have been asked if John was Elijah in a literal sense -- i.e., they were asking if John was a re-appearance of Elijah, the Old Testament prophet last seen going up to heaven in a whirlwind and a chariot of fire. John the Baptist was not literally Elijah; he was John ben-Zechariah, locally born and reared.

But if they had asked, Are you the antitype to which Elijah was the prototype? the answer would have been Yes. And that is the sense which Jesus uses to identify John as Elijah. Malachi 4:5-6 looms large in the background here. John /did/ acknowledge that was a forerunner -- that someone much greater was coming after him. And this forerunner-role interlocks with Malachi 3:1a. It looks like some people were interpreting Malachi to mean that Elijah would literally return to prepare the way for the Messiah, rather than interpreting Malachi to mean that someone would arrive on the scene who would be reminiscent of Ellijah. And thats understandable, since technically the text of Malachi 3:1a and 4:5 is open to either a literal or a figurative interpretation (or both).

So: was John the Baptist literally Elijah the Tishbite, who had parked the chariot in the wilderness and just showed up in the wilderness of Judea? No. But, if one is willing to look at things non-literally, in terms of typology and patterns, did John the Baptist fulfill Malachi 3:1 and 4:5? Yes.
10) Siapa ayah Yusuf?
A. (Matius 01:16) Ayah dari Yusuf adalah Yakub.
B.( Lukas 3: 23) Ayah dari Yusuf adalah Eli.
There are those who say that the lineages recorded in Matthew 1:1-16, and Luke 3:23-38, which list the progenitors leading to King David, are contradictory to each other. There is this idea that they both lead to joseph, and that it cannot possibly be explained away as Matthew following the line from David, while Luke is following the line to David (with the father of Joseph having two different names). For Joseph could not have two different fathers. But in fact, Joseph both could, and He did have two fathers. Not in the way which they surmise, but most definitely in the custom, historical, and Biblical context of that time.
What is so often the case in these controversies is that people always tend to look at things from their own perspective, instead of from the scriptural reference and historical Biblical perspective. Contributing to the difficulty in understanding the genealogical passage in Luke is the way that the Greek has been translated into english. There really is no mystery, nor contradiction, nor inconsistency. There simply is a modern lack of understanding of the Biblical system of reference, what is being said, and why it is said that way.
Luke 3:23
• "And Jesus Himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli.."
The novice should take care to note that there are no parenthesis in the original Greek text. These parenthesis were put there by the translators. Unfortunately, they were put in the wrong place. "Jesus Himself began to be about thirty years of age, which was the son of Heli," is the statement. While, "being as was supposed the son of Joseph," is the interjection, and thus what should have been put in parenthesis as the qualifying comment of the passage. In other words, the verse should read like this:
• "And Jesus Himself began to be about thirty years of age, (being as was supposed the son of Joseph)
• which was the son of Eli...
This clearly says, "Jesus, which was the Son of Eli," which was the son of Matthat. See the distinction here? The phrase (being as supposed the Son of Joseph) is simply the interjection. This is what belongs in parentheses and in no way should be read as Joseph was the Son of Heli (Eli). Joseph is not the son of Heli, Heli was Mary's father, making Jesus the Son of Heli. To prove this, you need only remove the interjection and you have the 'clear' understanding of what is written.
Luke 3:23
• "And Jesus himself began to be about thirty years of age, ..who was the son of Heli,"
The interjection is merely saying (it was supposed Jesus was the son of Joseph). Understanding these two genealogies is a matter of understanding both the text, and the historical genealogies. But when man is looking for contradictions and errors in the scripture, he will generally find some (even though there are none). Because when people seek justification, they usually find what they are looking for, whether it is actually there or not. Rather than search for what we want, we should search the scriptures for truth (wherever it is). And surly we will find that as well.
Both these listed genealogies are the same from Abraham to king David, but then thereafter they take different paths. There are those Theologians who insist that Jesus must be born from the Matthew genealogy because that is the Kingly line. They claim that Joseph's name is only introduced there instead of Mary's to conform with the Jewish custom. However, this thesis is flawed on several levels. First, in Matthew God uses the clear language of the verb 'begat' until He comes to Joseph. If it was the genealogy of Mary, it would say Jacob begat Jesus (not Joseph), since it is customary for Biblical genealogies to leave out the woman. So this theory is thus without merit.
Matthew 1:16
• "And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ."
Jacob begat Joseph, and he was the husband of Mary who gave birth to Jesus. The God inspired language here is clearly so that there be no mistake about Jacob or Joseph 'begating' Jesus. It is specifically worded that we know that Jacob was the father of Joseph, who was merely the husband of the woman who gave birth to Christ.
By contrast, the Luke chapter three genealogy doesn't use begat, and rather than trace back to Abraham, traces the descent back to Adam, 'illustrating' how this lineage goes through the whole human family, and thus showing Christ to be the fulfillment of the promised 'Seed of the Woman.' This Luke genealogy is also of David's seed, but has a path which goes through the line of his son Nathan, and then through Mary's father Heli. By contrast the Matthew chapter one genealogy goes through David's son Solomon, and then through Jechonias (matthew 1:12) who's seed is forbidden to rule on the throne of david. This line leads to Jacob the father of Joseph. Thus Christ could never come through this path.
We see in these unique illustrations that there are three fathers involved. Jesus' was literally linked by flesh through Mary's father Heli to King David. Then there is Jesus' earthly adoptive father, Jacob, which God cursed his line that there would not come a King to sit on the throne. And then there was Jesus' true heavenly Father 'signifying' that this is the real royal heritage that would make Him the prophesied King to ascend to the throne of David. Heli, father of Mary, the literal seed of King David, brought the kingly flesh to this prophecy, but God brought the Kingly heritage and the power to rule.
Heli was the fruit of his loins according to the flesh, the father of Mary. People of our day who don't understand the Biblical customs will ask, why doesn't it just read, 'Heli, the father of Mary' in the chronological record of Luke. The answer is simple. It is worded this way in both Biblical and historical context. The genealogies of scripture 'do not use women' as references. The references in God's Word are from the father to the son. When you look throughout scripture carefully, you will find that the genealogies are always referenced to men. i.e., David begat Solomon, and Solomon begat Roboam, and Roboam begat Abia, and so on and so forth. Women are not Patriarch references in God's Biblical genealogies or generations. Therefore, rather than list Mary, it lists her father as reference, as has been the custom, and as had been done since the beginning. And unlike the theory of the genealogy of Matthew, there is clear Biblical warrant. Rather than contradict God's faithful promise, it confirms it.
Thus the two genealogies are, the father of Joseph in Matthew, and the father of Mary in Luke. Both Mary and Joseph are descendant from David. The genealogy in Matthew chapter one is of Joseph's father Jacob, and goes through David's son Solomon. The kingly line through him is broken off at Coniah (Jechonias). The genealogy in Luke chapter three is of Mary's father "Heli," (Mary being the woman is not mentioned in the genealogy) which is also traced to David, but the path goes through the line of David's other son Nathan. In short, in the genealogy of Mary, by custom her father had to be the one listed in the genealogical line to David when tracing the fleshly link. Jacob had nothing whatsoever to do with the flesh of Jesus. This is the way the scriptures have always listed genealogies. From Father to Son, mothers are never listed as patriarch references.
And so there is no error or contradiction. The alleged contradiction doesn't exist once we have carefully studied the scriptures and know the history and genealogical references. In point of fact, there is no way that Mary's name would ever be listed in the Genealogies there. Luke 3:33 simply tells us Jesus' genealogical line (the flesh He took on from Mary) was of "Heli" a direct descendant of David, fulfilling scripture that of His seed (David's) God would raise up a king to reign on the throne.

[/quote]

Sy yakin... kamu sendiri ga tau makna penjelasan tsb..... karena kalo di Indonesiakan...
akan terlihat jawaban ngawur dan mengada2... serta ga masuk akal....

Coba deehh... translet ke bhs Indo... hi...hi..hi... [/quote]
HA ... HA .... HA .....HA ....
ANDA MAU LEMPAR BATU SEMBUNYI TANGAN?????
TERIMAKASIH, SAYA TIDAK AKAN MENERJEMAHKANNYA UNTUK ANDA, BACA AJA SENDIRI, KALAU PERLU DAMPINGI DENGAN KAMUS INGGRIS -- INDONESIA!!!! SUKSES!!! SEKALIPUN MUNGKIN BARU 7 HARI 7 MALAM ANDA BERHASIL MENERJEMAHKANNYA TAPI INGAT ITU SUATU BERKAT KHUSUS DARI SAYA UNTUK ANDA!!! HA .... HA ..... HA ....[/quote]
[color=blue]
Ha..ha..ha..ha...ha... kasian kamu barabas..

Utk yg pertanyaan no 1 dan 2.... sy sdh menemukan jawaban sendiri yg masuk akal.... dan jawaban sy tsb bukan dari jawaban user kristen... karena user kristen pd bego daya nalarnya...
Tp jgn kuatir... utk pertanyaan 1 dan 2... sy akui tdk ada kontradiksi...

Dan.. ini soalan ke 4... jawaban anda dlm bhs Inggris... dan sy terjemahkan lewat gogel terjemahan.... ini hasilnya...:

Markus mengatakan, dalam rekaman wacana ini, "tetapi bersepatu dengan sandal." Antara dia dan Matius ada kontradiksi yang nyata, namun ada benar-benar tidak ada perbedaan. Menurut Matius, Yesus tidak melarang mereka "memakai" sandal yang mereka mungkin punya, tapi hanya melarang mereka "memasok sendiri dengan lebih," atau dengan "yang berlebihan."

Alih-alih membuat ketentuan untuk kaki mereka ketika "hadir" sepatu mereka rusak, mereka percaya ke Providence yang akan diberikan, dan "pergi seperti mereka." Arti dari dua penginjil mungkin sehingga menyatakan: "Jangan memperoleh sesuatu yang lebih untuk perjalanan Anda daripada yang Anda miliki di Go sebagai Anda, bersepatu dengan sandal, tanpa membuat persiapan lagi.."

Atau belum stave - Dalam margin, dalam semua versi kuno, dan dalam teks Yunani yang umum, ini adalah nomor tunggal - "atau belum" staf. Tapi Mark mengatakan bahwa mereka mungkin memiliki "staf:" "Yesus memerintahkan mereka bahwa mereka harus mengambil apa-apa untuk perjalanan mereka, kecuali hanya staf". Bagi banyak orang ini akan muncul menjadi kontradiksi. Namun "roh" dari instruksi, hal utama yang penulis bertujuan, adalah sama. Itu, bahwa mereka telah tongkat, "untuk pergi hanya karena mereka, untuk percaya ke Providence, dan tidak menghabiskan waktu dalam membuat persiapan untuk perjalanan mereka Beberapa dari mereka, mungkin, ketika dia berbicara mereka,."

"Dan beberapa tidak. Untuk mereka yang "sudah," dia tidak mengatakan bahwa mereka harus membuang mereka pergi, sebagai petunjuk dia memberi mereka mungkin tampak membutuhkan, tetapi ia menderita mereka untuk membawa mereka (Markus). Bagi mereka yang tidak, ia mengatakan mereka tidak harus menghabiskan waktu dalam pengadaan mereka (Matius), tetapi "mereka semua pergi seperti mereka."

Pekerja adalah layak daging - Ini berarti bahwa mereka mengharapkan pasokan yang tepat untuk kebutuhan mereka dari orang-orang yang diuntungkan. Mereka tidak membuat "murah dan penjualan" dari kekuatan mukjizat bekerja, tetapi mereka mengharapkan dukungan yang kompeten dari memberitakan Injil, dan bahwa tidak hanya sebagai hadiah, tetapi karena mereka "layak" itu, dan memiliki hak untuk itu.

Hi..hi..hi.. makanya sy bilang.... kamu sendiri pasti ga yakin atas jawabanmu ini...

Tp.. tetap sy baca... dan yg sy lihat disana... ada kalimat bhw Yesus tdk melarang membawa sandal..
Lho.... soalanya bukan itu... soalannya adl membawa tongkat...

Yg satu Yesus memberikan ijin utk membawa tongkat... yg satu lagi Yesus tdk memberi ijn utk membawa tongkat..

Lagipula..pd Mark 6 ayat 8, Yesus mengatakan :"dan berpesan kepada mereka supaya jangan membawa apa-apa dalam perjalanan mereka,...

Ngerti kaann.. yg sy merah itu...???!! hi..hi..hi...

Kalo saya salah... kasih terjemahan yg bagus... hi..hi..hi.. ga ngerti juga kalee... kasian..
Sarapan paginya di terjemahin yg bagus ooii......

MARKUS TIDAK MENCANTUMKAN BAHWA KEDUA ANAK ZEBEDEUS ITU DATANG BERSAMA2 DENGAN IBU MEREKA, JADI DENGAN ADANYA IBU MEREKA MAKA IBU ITU MENJADI JURUBICARA BAGI KEDUA ANAKNYA

Katanya Roh kedus itu adl roh kebenaran... roh yg mengilhami para penulis Injil tsb....

Kok... roh kebenaran mengilhami kpd Matius bhw spt inilah kisah yg benar
Dan roh kebenaran mengilhami kpd MArkus bhw spt ini kisah yg benar... tp berbeda... hi..hi..hi..hi..
Roh kudusmu plin - plan... apk iyaaa.. roh kudus itu yg notabene itu adl roh Allah... mengilhami kpd para penulis Alkitab... yg nantinya utk dibaca oleh seluruh manusia di bumi ini.. dan utk panduan manusia... plin -lan...???!!!!
Juga berlaku utlk soalan 6

Dan ini.. terjemahan utk soalan 7 :

Masalah dari "kontradiksi" yang dituduhkan antara Matius dan Markus, dalam situasi tertentu, terletak pada kenyataan bahwa kritikus Alkitab tidak memahami perspektif dari mana masing-masing penulis Injil mendekati insiden.
Urutan peristiwa pada hari Senin dan Selasa dari Tuhan "Minggu Sengsara," sebelum penyaliban-Nya pada hari Jumat, adalah sebagai berikut.

(1) Pada hari Senin pagi (setelah masuk jaya pada hari Minggu), Yesus dan murid-muridnya membuat jalan mereka dari Betania, sebelah timur Yerusalem (dimana mereka telah menghabiskan malam), kembali ke Yerusalem. Sepanjang jalan, Tuhan melihat sebuah pohon berdaun-out ara yang mandul buah apapun. Di Palestina pohon ara biasanya berbuah pertama, kemudian mereka kemudian membalik keluar. Keanehan pohon ini diberikan Yesus kesempatan untuk mengajarkan pelajaran yang berlaku untuk bangsa Yahudi. Bangsa ini pura-pura spiritual keagamaan, tetapi tidak ada "buah" yang menunjukkan seperti itu. Bahkan, banyak orang Yahudi yang siap untuk menyalibkan Mesias mereka sendiri sebelum minggu itu berakhir. [Kita telah membahas episode ini di tempat lain. Lihat: "Mengapa Apakah Yesus" Kutukan "Pohon Ara?". Untuk saat ini, kita hanya peduli dengan urutan kronologis peristiwa. Ini adalah masalah yang telah dipertanyakan oleh kritikus skeptis.]

Melihat pohon ini berbuah, Yesus menyampaikan sebuah "kutukan" (yaitu, suatu penilaian tajam) pada pohon sebagai preview simbolis dari hukuman yang yang pada akhirnya akan menimpa bangsa Ibrani (AD 70). Segera pohon ara mulai melenyap.

Tuhan dan murid-muridnya kemudian melanjutkan ke ibu kota. Mereka memasuki kompleks kuil, dan Kristus mengamati para penukar uang plying dagangan mereka. Dengan marah ia benar mengusir mereka dari daerah sakral, pengisian mereka dengan memfitnah rumah Allah. Akhirnya, Juruselamat dan anak buahnya kembali ke Betania untuk menghabiskan malam di sana.

(2) Pada hari Selasa pagi, band kecil lagi membuat jalan mereka menuju Yerusalem. Pada saat ini, menurut catatan Markus, bahwa para murid melihat pohon ara tadi sudah kering. Mereka heran tentang masalah ini dan Kristus menggunakan kesempatan itu untuk mendorong mereka untuk memperkuat iman mereka.
The "Masalah"

Ini adalah tempat yang disebut "masalah" terjadi - dengan mengacu pada Injil Matius. Dikatakan bahwa Paulus menempatkan "kutukan" dari pohon, dan pertukaran murid dengan Tuhan tentang kejadian ini, pada hari yang sama, dan mengikuti penyucian Bait Allah, sehingga menciptakan konflik dengan Mark. Tapi apakah dia?
Kompeten sarjana telah lama diakui bahwa beberapa akun dalam Alkitab adalah topikal diatur di berbagai titik, bukan sesuai dengan urutan kronologis yang ketat. Misalnya, Kejadian 1 adalah susunan kronologis peristiwa enam hari pertama dari minggu penciptaan. Kejadian 2 juga berkaitan dengan peristiwa penciptaan, tetapi catatan ini diatur topikal, dengan penekanan utama pada manusia. Ada konflik, ada hanyalah tujuan yang berbeda dalam narasi.

Hi...hi..hi..hi... apa sy bilang..... kamu ga tau apa2 dgn jawaban kamu sendiri.....
Coba doong.. kamu jernihkan terjemahan ini....hi..hi..hi.. kasian..

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ANDA MAU LEMPAR BATU SEMBUNYI TANGAN?????
TERIMAKASIH, SAYA TIDAK AKAN MENERJEMAHKANNYA UNTUK ANDA, BACA AJA SENDIRI, KALAU PERLU DAMPINGI DENGAN KAMUS INGGRIS -- INDONESIA!!!! SUKSES!!! SEKALIPUN MUNGKIN BARU 7 HARI 7 MALAM ANDA BERHASIL MENERJEMAHKANNYA TAPI INGAT ITU SUATU BERKAT KHUSUS DARI SAYA UNTUK ANDA!!! HA .... HA ..... HA ....

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Huaa..hua..hua.. 'ANDA MAU LEMPAR BATU SEMBUNYI TANGAN?????......SAYA TIDAK AKAN MENERJEMAHKANNYA UNTUK ANDA, BACA AJA SENDIRI, Jawaban apa'an tuuh.. udah putus asa.....

Huaa..huaa..hua..hua... mungkin amlu yaa.. hasil terjemahannya ternyata amburadul... jawabannya ga cocok... ga nyambung,,, hi..hi..hi..

kasian...

Utk soalan yg lainnya yg belum kamu jawab.... sy ga usah nagih deehh... paling - paling... sama aja... hi..hi..hi..

OOOiii... sy cuma mau kasih tau... ini lhoo isi ALkitab kamu.... yg katanta firman Allah.. kok isinya begini... apk pantas kitab ini disebut firman Allah...??!! apk iyaa Allah berfirman spt ini....???!!
Ga usah keluar dr kristen... lebih - lebih masuk Islam... sy ga berharap...

Perlajarai dan perdalam Alkitab kamu... itu aja...... hi..hi..hi..