不過你實啱聽
因為個「神學博士」同你一樣相信文盲穆罕默德寫古蘭經
［冇圖］睇左好多年聖經 你問我答（8）
黎啦等你廿幾世紀
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1. 聖經冇矛盾。你覺得有既，咪拎兩段出黎攤開大家睇下。
2. 新舊約作者都係神自己，完全冇問題。
提摩太後書3:16-17
//聖經都是上帝所默示的，於教訓、督責、使人歸正、教導人學義都是有益的，
叫屬上帝的人得以完全，預備行各樣的善事。//
呢句係真架，可信架。
唔講人，講自己：
聖經有冇教訓我？有呀，例如教我點去愛我唔想愛既人。
聖經有冇督責我？有呀，例如我偷錢果時聖經指出左我心入面既黑暗。
聖經有冇使我歸正？有呀，例如我係人面前同係心入面懶醒果時。
聖經有冇教導我學義？有呀，例如冇其他人睇到果時提醒我神既公義。
聖經有冇叫我得以完全，預備行各樣善事？有呀，例如預備我係反對既人中間我講神既道。
2. 新舊約作者都係神自己，完全冇問題。
提摩太後書3:16-17
//聖經都是上帝所默示的，於教訓、督責、使人歸正、教導人學義都是有益的，
叫屬上帝的人得以完全，預備行各樣的善事。//
呢句係真架，可信架。
唔講人，講自己：
聖經有冇教訓我？有呀，例如教我點去愛我唔想愛既人。
聖經有冇督責我？有呀，例如我偷錢果時聖經指出左我心入面既黑暗。
聖經有冇使我歸正？有呀，例如我係人面前同係心入面懶醒果時。
聖經有冇教導我學義？有呀，例如冇其他人睇到果時提醒我神既公義。
聖經有冇叫我得以完全，預備行各樣善事？有呀，例如預備我係反對既人中間我講神既道。
1.https://truthbible.net/bible-contradictions.shtml
2. 提摩太後書咪又係後人所作
2. 提摩太後書咪又係後人所作
岩先發夢夢見玉帝 佢話你所感受到嘅恩典其實係魔鬼嘅法術 勸你早日脫身
就算有，玉帝都係耶穌所造，係聽都係聽個大果個話啦。
（1）呢個網堅持每一段經文只有一個有可能既理解，並且將佢揀既理解放埋一齊。
再者，聖經係有佢既信息要表達，係比當代讀者睇得明，唔係寫今日理解既科學，亦都唔係寫今日理解既歷史。
好多時，一件事係可以有好多個角度睇，而呢類所謂矛盾，正正就比讀者睇到聖經既豐富。
講到尾，都係睇你係咪真係想認識神。
想唔想拎個例子出黎一齊睇？
（2）提摩太後書係神寫，佢講既功效又真係有喎，你要堅持唔信既話，要否定埋神係我同所有屬佢既人身上既所有作為喎，我勸你都係慳返啖氣。
神係又真又活架，信耶穌好幸福
邊個信邊個就可以係自己身上睇到神蹟，成為完全，同身邊既人復和，脫離捆綁自己既罪惡，活出豐盛既生命。
再者，聖經係有佢既信息要表達，係比當代讀者睇得明，唔係寫今日理解既科學，亦都唔係寫今日理解既歷史。
好多時，一件事係可以有好多個角度睇，而呢類所謂矛盾，正正就比讀者睇到聖經既豐富。
講到尾，都係睇你係咪真係想認識神。
想唔想拎個例子出黎一齊睇？
（2）提摩太後書係神寫，佢講既功效又真係有喎，你要堅持唔信既話，要否定埋神係我同所有屬佢既人身上既所有作為喎，我勸你都係慳返啖氣。
神係又真又活架，信耶穌好幸福
邊個信邊個就可以係自己身上睇到神蹟，成為完全，同身邊既人復和，脫離捆綁自己既罪惡，活出豐盛既生命。
又係你最憎嘅學者
There are two epistles (1 Timothy, 2 Timothy) purportedly written by Paul to Timothy but both are clearly pseudepigraphical. Bart D. Ehrman says, in Forged:
Both letters have words and phrases in common not found in any of the other letters attributed to Paul: the ‘promise of life’, ‘with a pure conscience’, ‘from a pure heart’, ‘guard the deposit (of faith)’, Paul is an ‘apostle, herald, and teacher’, and so on. What is striking is not only that these phrases and many others like them are found in these two letters, but that they are found only in these two letters.
In 1921 the British scholar A. N. Harrison wrote an important study of the pastoral letters in which he gave numerous statistics about the word usage in these writings. One of his most cited set of numbers is that there are 848 different words used in the pastoral letters. Of that number 306, or more than one third, do not occur in any of the other Pauline letters of the New Testament.
That is an inordinately high number, especially as about two thirds of these 306 words were used by Christian authors living in the second century. That suggests that this author is using a vocabulary that was becoming more common after the days of Paul, and that he lived after Paul.
The epistles deal with issues of church governance that only began to arise in the second century, as Christian communities grew larger and a church hierarchy had to be established. They also seek to delegate women to a secondary role in the church. The best way to get these messages accepted was to write epistles that would be accepted as having been written by Paul.
There are two epistles (1 Timothy, 2 Timothy) purportedly written by Paul to Timothy but both are clearly pseudepigraphical. Bart D. Ehrman says, in Forged:
Both letters have words and phrases in common not found in any of the other letters attributed to Paul: the ‘promise of life’, ‘with a pure conscience’, ‘from a pure heart’, ‘guard the deposit (of faith)’, Paul is an ‘apostle, herald, and teacher’, and so on. What is striking is not only that these phrases and many others like them are found in these two letters, but that they are found only in these two letters.
In 1921 the British scholar A. N. Harrison wrote an important study of the pastoral letters in which he gave numerous statistics about the word usage in these writings. One of his most cited set of numbers is that there are 848 different words used in the pastoral letters. Of that number 306, or more than one third, do not occur in any of the other Pauline letters of the New Testament.
That is an inordinately high number, especially as about two thirds of these 306 words were used by Christian authors living in the second century. That suggests that this author is using a vocabulary that was becoming more common after the days of Paul, and that he lived after Paul.
The epistles deal with issues of church governance that only began to arise in the second century, as Christian communities grew larger and a church hierarchy had to be established. They also seek to delegate women to a secondary role in the church. The best way to get these messages accepted was to write epistles that would be accepted as having been written by Paul.
羅馬書8:28
//我們曉得萬事都互相效力，叫愛神的人得益處，就是按他旨意被召的人。//
//我們曉得萬事都互相效力，叫愛神的人得益處，就是按他旨意被召的人。//
1.捐咗偷番嚟嘅錢=脫離捆綁自己既罪惡，活出豐盛既生命？
2.你唔係信緊耶穌的教導，你係信保羅
2.你唔係信緊耶穌的教導，你係信保羅
保羅100%冇一樣教導唔係出自耶穌。
我講左咁多神蹟，你就講捐錢，我唔係好理解到你既理解能力。
講嚟講去都唔肯答「個恩典即係信咗三位一體神，偷錢不被定罪？唔信三位一體神，無偷錢都被定罪？」
約翰福音3:16-21
//16 神是那麼愛世人，甚至賜下他獨一的兒子*，使所有相信他的人，不至滅亡，反得永生。 17 因為神差遣他兒子到世上來，不是要定世人*的罪，而是要讓世人藉着他得救。 18 相信他的人，不被定罪；不信的人，已經被定罪了，因為他不相信神獨一兒子*的名。 19 光已經來到世上，世人因為自己的行為邪惡，不愛光，倒愛黑暗，這就是他們被定的罪。 20 因為凡作惡的人都恨光，不來靠近光，恐怕自己的行為敗露， 21 但行真理的人就來靠近光，好顯明他的行為是依靠神而行的。//
//16 神是那麼愛世人，甚至賜下他獨一的兒子*，使所有相信他的人，不至滅亡，反得永生。 17 因為神差遣他兒子到世上來，不是要定世人*的罪，而是要讓世人藉着他得救。 18 相信他的人，不被定罪；不信的人，已經被定罪了，因為他不相信神獨一兒子*的名。 19 光已經來到世上，世人因為自己的行為邪惡，不愛光，倒愛黑暗，這就是他們被定的罪。 20 因為凡作惡的人都恨光，不來靠近光，恐怕自己的行為敗露， 21 但行真理的人就來靠近光，好顯明他的行為是依靠神而行的。//
你支唔支持呢個結論？
而家D老細都有秘書啦。
有邊段經文想拎出黎討論下？
1.信咗三位一體神都偷錢，仲唔知做過咩邪惡嘅事未講
2.https://mpom.wpengine.com/2015/05/12/ten-reasons-why-we-must-reject-the-gospel-of-john/
2.https://mpom.wpengine.com/2015/05/12/ten-reasons-why-we-must-reject-the-gospel-of-john/
我已經好清楚咁答左咩係神既恩典，如果你都係唔明，成為佢既門徒就會係自己身上見到。試過先體會到。
想睇吓你有咩回應
即係你承認彼得不是作者？
以下係我既回應：
聖經係有佢既信息要表達，係比當代讀者睇得明，唔係寫今日理解既科學，亦都唔係寫今日理解既歷史。
好多時，一件事係可以有好多個角度睇，而呢類所謂矛盾，正正就比讀者睇到聖經既豐富。
講到尾，都係睇你係咪真係想認識神。
想唔想拎個例子出黎一齊睇？
聖經係有佢既信息要表達，係比當代讀者睇得明，唔係寫今日理解既科學，亦都唔係寫今日理解既歷史。
好多時，一件事係可以有好多個角度睇，而呢類所謂矛盾，正正就比讀者睇到聖經既豐富。
講到尾，都係睇你係咪真係想認識神。
想唔想拎個例子出黎一齊睇？
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神是作者，彼得是作者
跳樓會死，你使唔使「試過先體會到」？