Biakmuan Blog: Got Questions

Dotna: "Pasian a om takpi mah hiam? Pasian om ahih lam a kilak thei diam?"

Dawnna: Pasian om a hih lam mit muh in ki aki lak thei kei hi. Eite in Pasian om a hih lam upna tawh ih san ding ahihi, ci in Laisiangtho in hong gen hi. “ Upna a nei lo te in Pasian a lungdam sak zo kei hi.

Bang hang hiam cih leh Pasian kiangah a zuan mite in Pasian om ahih lam a um ding uh ahihi. Pasian azong khempeuh te in thaman a ngah ding uh hi” (Heb. 11:6). Pasian in a ut leh leitungmi khempeuh te tungah amah om a hih lam alak thei hi. Ahi zongin tua bangin Pasian in lak leh upna ki sam nawn lo ding hi. “ Tua khit ciangin Jesu in ama kiangah hih bang in a ci hi: ‘note in kei nong muh manun nong um thei uh hi; kei hong ku lo a hong um mit in thu pha ngah te a hi uh hi’”(John.20:29).

A hi zongin Pasian om a hih lam teti lah theih nang lampi om lo hi cih na a hi kei hi. Laisiangtho in, “Vantung in Pasian vang liatna a tangko hi. Vansangte in Pasian khutma hong lak hi. Nisim in a mau te in Pasian hoih na hong pulak hi. Zan sim in amau te in Pasian pilna hong lak hi. Amau te hong gen thu te eite in kammal tawh ih za kei hi.

Amau te kiko na aw in leitung hong zel hi. Amau te kampauna pen leitung mong dong ki za thei hi” (Late 19:1-4) a ci hi. Vantunga om aksi te etna hangin a hi zong, Leitungih aliatna theih na hangtawh ahi zong, apiangna te lamdan na hang tawh a hi zong, leh nitum kuan ih hoih na hang tawh a hi zongin abawl Pasian om a hih na hong ki lang sak hi. Hih thu te a ki cin nai kei leh ih lungtang tawh in Pasian om a hih lam teti ki lak thei lai hi. Thuhilhna 3:11 na sungah, “… Amah in mihing te lungtang sungah atawn tung a ding lung ngulh theih na lungtang hong guan hi” a ci hi. Mi hingte in ih lungtang sung panin sihkhit ciangin hun dang khat om lai ci in ih thei a, Hih leitung a bei khit ciangin zong leitung dang khat omlai hi cih zong ih thei hi.

Ahi zongin hih upna pen a nial zong ki om thei kha ding hi. Ahi zongin eite sungah a hi zong ih kiim ih paam ah a hi zongin Pasian om ahih lam kua mah in a nial thei kei hi. Laisiangtho in Pasian om hi ci a ih nial loh ding hong gen khol hi. Tua in, “Mihai te in Pasian omlo hi,ci in a lungtang sungah ngaihsun uh hi” (Late.14:1) a hihi. Leitunga a om mi khempeuh te in Pasian om a hih lam um uh a hih leh hih a um sak na khat om cih na hongki lang sak hi.

Pasian om ahih lam Lasiangtho tawh a gen thuahna sungah, khuak ngaih sutna tawh agen nate zong a om hi. Amasa penpen in Pasian pen a dangna khempeuh sangin aom masa pen a hihna ih en ding hi. Hih upna pen a minthang mahmah khat a hihi. Hih pen Pasian ih a khiatna ahi, Pasian pen”adang a lian n ate dangin om masa zaw hi” cih tawh hong kipan hi.

Tua a hih manin hih upna a nei te in om hi cih pen omlo hi cih sangin lian zaw hi cih tawh hong ki pan hi. Tua ahih man in a dang na khempeuh te a pian ma in a lianpen khat om masa hi ci in a gen uh hi. Pasian pen om kei leh amah pen a lian pen a hi kei hi ci uh a,hih bang upna pen a tunga aki gen Pasiancih a khiat na tawh ki leh ngat hi.

Anih na ah apiang nate hangin Pasian om ahih na genna ahihi. Hih upna in hih leitung pen a hoih mahmah leh a lam dang mahmah in a ki bawl a hih manin a bawl Pasian om ding hi cih upna ahihi. Gentehna in, hih leitung pen ni tawh in tawm khat ki gamla ahih kei leh ki nai hi leh tulai tak in ih ngah nuntakna pen ih ngah kei ding hi ci uh hi.

Tulaitak a ih omna mun pen tawmkhat ki khel leh hih leitung a aom nuntak na nei khem peuh ki sia mang ding hi. Protein khat in 10243 a hihi.(10 nung ah bem 243 bang om cih na hi). Thagui khat pen protein tul tampi tawh in a ki bawl a hihi. Athumna ah a piang thute hangin Pasian om a hih na lahna ahihi.

Apiang thu khempeuh te in a hang nei ciat uh hi. Leitung leh a sunga om na khempeuh te pen a hang aom man in a piang a hihi. Na khempeuh a om theih na pen a hang khat a om man a hihi. Tua ahih manin na khempeuh a pian theih na dingin “aom sa nakhat” a om masak ding ki sam hi. Tua a “omsa na” pen Pasian a hihi.

Ali na pen ki uk natawh kisai upna ahihi. Mikhempeuh in ih zuih ding thukhun nei ciat uh hi. Mi khempeuh in a hoih leh a hoih lo thei ciat uh hi. Mi thahna, khemna, guktatna, gamtat hoih loh nate pen kua mah in a deih kei hi. Hih a hoih leh a hoih lo nate theihtheih na pen Pasian kiangpan hong pai a hih kei leh koi pan hong pai hi ding ahi hiam?

Hih thu khempeuh te pen mihing ngaih sutna hi a, mi hing te in a thu man Pasian hong thu hilhna te nial in mite ih khemna te a um ding uh hi. Rom. 1:25 na sungah, “ mite in Pasian thuman na nial in, abawl Pasian a biak ding sangin a ki bawl tawm nate a bia ding uh hi. Tua tawntung Pasian in minthanna ngah tawn tung ta hen! Amen.” Mihing te in Pasian a uplohna hangin mawhna dan tawh a ki pelh kei ding hi ci in Laisiangtho in a gen hi. “Hih leitung a ki piangsak na hangin Pasian vangliatna, septheihna leh Pasian a hih na ih mit tawh tel tak in ih mu khin hi. Mihing te in ama bawlsa na te ih mit tawh mu khin ih hih manin kuamah ki hehpih zo lo ding hi” (Rom. 1:20).

Pasian om a hih na “leitung pilna” a hih kei leh “teti leh theihna” omlo a hih manin mihing te in a um thei kei uh hi. Ataktak in ci le hang mihing tein Pasian khat bek om a hih lam a theih leh amau te in Pasian tungah a sepding leh ama kiangpan in mawhmaina ki sam a hih lam a theih ding uh ahihi (Rom. 3:23, 6:23). Pasian aom tak pi ahih leh amah ih zah tak dinga hihi. Pasian a om lo hi leh eite in Pasian thu khen ding lauh ding bangmah omlo hi. Tua ahih manin Pasian om lo hi ci a a um te in pilna nei te ih gen na te a um uh hi. A hizongin amau genna te ih et ciangin na khempeuh a bawl Pasian om a hih na zong hong lak veve lai hi. Pasian om a hih na a nial te pen Pasian a um lo te a hi uh hi.

Eite in Pasian om ahih lam bang ci theih ding i hi hiam? Christiante a dingin eite in Pasian pen nisim in hopih den a hih manin Pasian om a hih na hong lak thei hi. Ih Pasian pen mihing khat tawh kiho bangin ama aw ih zak theih loh hangin hong ompih a hih lam ih lungsim tawh ih thei hi. Honglam lah na zong ih thei hi. Hongitna zongih thei hi. Hong hehpihna zong eite in ih thei hi. Ih nuntakna sungah Pasian logal kuamah ih sep theih loh thupiang te zong ih thei hi. Pasian in eite hong honkhia in ih nuntak na hongki khek sak hi. Tua nate pen eite in ih sem zo kei hi. Tua a hih manin Pasian om a hih na ih san ding hi a, ama min ih phat den ding a hihi. Hih atung a aki gen thu te um a Pasian om a hih lam ih nial loh ding thupi hi. Atawpna ah Pasian om ahih lam eite in upna tawh ih san ding a hihi (Heb.11:6). Pasian upna pen mittaw lam pai tawh aki bang kei hi. Hih pen mitam pi paina sa mei vak omna mun lampi ah pai tawh aki bang a hi zaw hi.

http://www.gotquestions.org

The Otherday i got curious about this Question , so i ask question in gotquestion.org, below are the answer provideded which i am sharing with you because i think that if you have the same question with me it could really help you..

This is my question

Q: So i know that, Jesus is the Son of God, then Who is the mother of Jesus, I mean God's Wife, Yet i know Mother got pregnant by Holy Sprit then, Holy Sprit will become the biological father of Jesus,

To me Jesus have three Father,

1) God,

2) Holy Sprit who got pregnat mary

3)Josheph ,

And his biological mother is mary,, then who is his Heavenly Mother ?

Can you clarify me please

With Regards

C Jambiakmuan

Answered by: Gwen

Answer:

Hi, there. Thanks for your question. God does not have a wife. God is One God, but in Three Persons - Father, Son, and Holy Spirit. This is known as the concept of the Trinity. There is no "heavenly mother." The articles below should clear some things up for you. Please write back if you have more questions.

Question: "What does the Bible teach about the Trinity?"

Answer: The most difficult thing about the Christian concept of the Trinity is that there is no way to perfectly and completely understand it. The Trinity is a concept that is impossible for any human being to fully understand, let alone explain. God is infinitely greater than we are; therefore, we should not expect to be able to fully understand Him. The Bible teaches that the Father is God, that Jesus is God, and that the Holy Spirit is God. The Bible also teaches that there is only one God. Though we can understand some facts about the relationship of the different Persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean the Trinity is not true or that it is not based on the teachings of the Bible.

The Trinity is one God existing in three Persons. Understand that this is not in any way suggesting thr ee Gods. Keep in mind when studying this subject that the word “Trinity” is not found in Scripture. This is a term that is used to attempt to describe the triune God—three coexistent, co-eternal Persons who make up God. Of real importance is that the concept represented by the word “Trinity” does exist in Scripture. The following is what God’s Word says about the Trinity:

1) There is one God (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5).

2) The Trinity consists of three Persons (Genesis 1:1, 26; 3:22; 11:7; Isaiah 6:8, 48:16, 61:1; Matthew 3:16-17, 28:19; 2 Corinthians13:14). In Genesis 1:1, the Hebrew plural noun "Elohim" is used. In Genesis 1:26, 3:22, 11:7 and Isaiah 6:8, the plural pronoun for “us” is used. The word "Elohim" and the pronoun “us” are plural forms, definitely referring in the Hebrew language to more than two. While this is not an explicit argument for the Trinity, it does denote the aspect of plurality in God. The Hebrew word for "God," "Elohim," definitely allows for the Trinity.

In Isaiah 48:16 and 61:1, the Son is speaking while making reference to the Father and the Holy Spirit. Compare Isaiah 61:1 to Luke 4:14-19 to see that it is the Son speaking. Matthew 3:16-17 describes the event of Jesus' baptism. Seen in this passage is God the Ho ly Spirit descending on God the Son while God the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 are examples of three distinct Persons in the Trinity.

3) The members of the Trinity are distinguished one from another in various passages. In the Old Testament, “LORD” is distinguished from “Lord” (Genesis 19:24; Hosea 1:4). The LORD has a Son (Psalm 2:7, 12; Proverbs 30:2-4). The Spirit is distinguished from the “LORD” (Numbers 27:18) and from “God” (Psalm 51:10-12). God the Son is distinguished from God the Father (Psalm 45:6-7; Hebrews 1:8-9). In the New Testament, Jesus speaks to the Father about sending a Helper, the Holy Spirit (John 14:16-17). This shows that Jesus did not consider Himself to be the Father or the Holy Spirit. Consider also all the other times in the Gospels where Jesus speaks to the Father. Was He speaking to Himself? No. He spoke to another Person in the Trinity—the Father.

4) Each member of the Trinity is God. The Father is God (John 6:27; Romans 1:7; 1 Peter 1:2). The Son is God (John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20). The Holy Spirit is God (Acts 5:3-4; 1 Corinthians 3:16).

5) There is subordination within the Trinity. Scripture shows that the Holy Spirit is subordinate to the Father and the Son, and the Son is subordinate to the Father. This is an internal relationship and does not deny the deity of any Person of the Trinity. This is simply an area which our finite minds cannot understand concerning the infinite God. Concerning the Son see Luke 22:42, John 5:36, John 20:21, and 1 John 4:14. Concerning the Holy Spirit see John 14:16, 14:26, 15:26, 16:7, and especially John 16:13-14.

6) The individual members of the Trinity have different tasks. The Father is the ultimate source or cause of the universe (1 Corinthians 8:6;Revelation 4:11); divine revelation (Revelation 1:1); salvation (John 3:16-17); and Jesus' human works (John 5:17; 14:10). The Father initiates all of these things.

The Son is the agent through whom the Father does the following works: the creation and maintenance of the universe (1 Corinthians 8:6;John 1:3; Colossians 1:16-17); divine revelation (John 1:1, 16:12-15; Matthew 11:27; Revelation 1:1); and salvation (2 Corinthians 5:19;Matthew 1:21; John 4:42). The Father does all these things through the Son, who functions as His agent.

The Holy Spirit is the means by whom the Father does the following works: creation and maintenance of the universe (Genesis 1:2; Job 26:13; Psalm 104:30); divine revelation (John 16:12-15; Ephesians 3:5; 2 Peter 1:21); salvation (John 3:6; Titus 3:5; 1 Peter 1:2); and Jesus' works (Isaiah 61:1; Acts 10:38). Thus, the Father does all these things by the power of the Holy Spirit.

There have been many attempts to develop illustrations of the Trinity. However, none of the popular illustrations are completely accurate. The egg (or apple) fails in that the shell, white, and yolk are parts of the egg, not the egg in themselves, just as the skin, flesh, and seeds of the apple are parts of it, not the apple itself. The Father, Son, and Holy Spirit are not parts of God; each of them is God. The water illustration is somewhat better, but it still fails to adequately describe the Trinity. Liquid, vapor, and ice are forms of water. The Father, Son, and Holy Spirit are not forms of God, each of them is God. So, while these illustrations may give us a picture of the Trinity, the picture is not entirely accurate. An infinite God cannot be fully described by a finite illustration.

The doctrine of the Trinity has been a divisive issue throughout the entire history of the Christian church. While the core aspects of the Trinity are clearly presented in God’s Word, some of the side issues are not as explicitly clear. The Father is God, the Son is God, and the Holy Spirit is God—but there is only one God. That is the biblical doctrine of the Trinity. Beyond that, the issues are, to a certain extent, debatable and non-essential. Rather than attempting to fully define the Trinity with our finite human minds, we would be better served by focusing on the fact of God's greatness and His infinitely higher nature. “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?” (Romans 11:33-34).

Recommended Resources: Making Sense of the Trinity: Three Crucial Questions by Millard Erickson and The Forgotten Trinity by James White.

Below is the best symbol fo r the Trinity we are aware of (click to expand):

Question: "Is Mary the mother of God (Theotokos)?"

Answer: The phrase “mother of God” originated with and continues to be used in the Roman Catholic Church. One of the topics at the Council of Ephesus in AD 431 was the use of the Greek term Theotókos, or “God-bearer,” in reference to Mary. That council officially proclaimed Mary as the “mother of God,” and the doctrine was later included in the Catholic catechism. The idea behind calling Mary the “mother of God” is that, since Jesus is God and Mary is the mother of Jesus, she is the mother of God.

The major problem with this logic is that the term “God” implies the totality of Yahweh, and we know that Yahweh has no beginning and no end (Psalm 90:2). First Timothy 6:15-16 says that God is immortal. Being immortal, God never was “born” and never had a “mother.” The second Person of the Trinity, Jesus, did have a beginning to His earthly ministry when he was conceived in Mary’s womb and was born, but from eternity past He had always been the Son of God.

Philippians 2:6–7 gives us a bit more insight on what transpired when Jesus left heaven to become man. The New Living Translation says, “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being.” Jesus was already one with the Father, but He set aside His rights as Divinity and took the form of a baby (John 1:1). He went on to live the normal life of a Jewish boy, obeying His earthly parents (Luke 2:51).

A mother by definition precedes her child and at some point is more powerful than her child. So to call Mary the “mother of God” gives the misleading implication that Mary preceded and at one time was more powerful than the Lord God Almighty. Although Catholic doctrine tries to deny this implication, it is inescapable.

It is biblical to say that Mary was the mother of the Lord Jesus Christ during His incarnation on the earth. However, Catholics believe it is not enough to say that Mary was the mother of Jesus. Pope John Paul II, in a speech in 1996, encouraged people “not only to invoke the Blessed Virgin as the Mother of Jesus, but also to recognize her as Mother of God” (L'Osservatore Romano, 4 December 1996, p. 11). This is not biblical. The Lord God Almighty has no mother, since He has no beginning and no end (Genesis 1:1; Revelation 4:8).

Recommended Resources: The Gospel According to Rome: Comparing Catholic Tradition and The Word of God by James McCarthy

Read more: http://www.gotquestions.org/Mary-mother-God-theotokos.html#ixzz3gk93piCN