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<\/figure>\n\n\n\nE pastaj n\u00eb jet\u00eb vjen \u00e7asti kur t\u00eb duhet t\u00eb p\u00ebrballesh patjet\u00ebr me drit\u00ebn e\ns\u00eb v\u00ebrtet\u00ebs. Vjen \u00e7asti kur Zoti t\u00eb v\u00eb p\u00ebrball\u00eb nj\u00eb drit\u00eb shum\u00eb t\u00eb ve\u00e7ant\u00eb, nj\u00eb\ndrit\u00eb e cila jo domosdoshm\u00ebrisht i b\u00ebn njer\u00ebzit q\u00eb t\u00eb shohin, por q\u00eb t\u00eb\nverbohen edhe m\u00eb fort. \u00cbsht\u00eb karakteristika m\u00eb tipike e Krishtit, Drit\u00ebs s\u00eb\nv\u00ebrtet\u00eb t\u00eb bot\u00ebs, i cili i shfaqet njeriut si n\u00eb faqet e Ungjillit, ashtu edhe\nn\u00eb thell\u00ebsin\u00eb e nd\u00ebrgjegjes s\u00eb tij. E, kur kjo drit\u00eb b\u00ebhet e pranishme, t\u00eb\ndetyron t\u00eb mbash q\u00ebndrim<\/em>: ose\nt\u2019i hapesh asaj, q\u00eb t\u00eb shoh\u00ebsh edhe m\u00eb qart\u00eb, ose t\u2019i mbyllesh shk\u00ebl\u00adqi\u00admit t\u00eb\nsaj, p\u00ebr t\u2019u verbuar k\u00ebshtu edhe m\u00eb fort. Jan\u00eb t\u00eb shumta faqet e Ungjillit q\u00eb\nna e shtjellojn\u00eb k\u00ebt\u00eb t\u00eb v\u00ebrtet\u00eb, por pjesa e sotme ungji\u00adllore duket sikur\nmerret vet\u00ebm me k\u00ebt\u00eb \u00e7\u00ebshtje: \u00abErdha\nn\u00eb k\u00ebt\u00eb bot\u00eb t\u00eb b\u00ebj gjyq: q\u00eb t\u00eb shohin ata q\u00eb jan\u00eb t\u00eb verb\u00ebr e t\u00eb verbohen ata\nq\u00eb shohin.\u00bb, <\/em>thot\u00eb Jezusi. Ky \u00abgjyq\u00bb<\/em> i\nashp\u00ebr k\u00ebtu na tregohet jo teorikisht, por me nj\u00eb histori konkrete; me nj\u00eb\nhistori ku personazhet q\u00eb p\u00ebrfshihen n\u00eb t\u00eb, jan\u00eb t\u00eb gjith\u00eb t\u00eb detyruar q\u00eb t\u00eb mbajn\u00eb q\u00ebndrime<\/em> e t\u00eb marrin vendime<\/em> p\u00ebrball\u00eb k\u00ebsaj\nDrite q\u00eb \u00ebsht\u00eb Jezusi.<\/p>\n\n\n\n T\u00eb par\u00ebve q\u00eb u duhej t\u00eb mbanin q\u00ebndrim e t\u00eb merrnin vendimin, n\u00ebse lejonin\np\u00ebrvujt\u00ebrisht t\u00eb shndriteshin nga Jezusi, qen\u00eb apostujt t\u00eb cil\u00ebt, p\u00ebrball\u00eb t\u00eb\nverb\u00ebrit q\u00eb kishte lindur i till\u00eb, i b\u00ebn\u00eb Jezusit at\u00eb pyetjen q\u00eb njer\u00ebzit e\nkan\u00eb zakon ta b\u00ebjn\u00eb shpesh n\u00eb k\u00ebso ras\u00adtesh: \u00abRabbi, kush m\u00ebkatoi, ky apo prind\u00ebrit e tij, q\u00eb lindi i verb\u00ebr?\u00bb<\/em> Jezusi\ndo t\u2019i korrigjoj\u00eb qet\u00ebsisht: \u00abNuk\nm\u00ebkatoi as ky as prind\u00ebrit e tij, por ndodhi k\u00ebshtu q\u00eb n\u00eb t\u00eb t\u00eb d\u00ebftohen veprat\ne Hyjit.\u00bb<\/em> \u00c7do vuajtje n\u00eb k\u00ebt\u00eb bot\u00eb \u00ebsht\u00eb e mb\u00ebshtjell\u00eb me nj\u00eb mister,\nnjohjen e t\u00eb cilit e zot\u00ebron vet\u00ebm i Gjith\u00ebpushtetshmi. Njeriut i duhet vet\u00ebm\nq\u00eb, me plot dashuri ndaj Hyjit t\u00eb vet e ndaj njeriut-v\u00eblla q\u00eb po vuan, t\u00eb vihet\nn\u00eb k\u00ebrkim t\u00eb k\u00ebtij plani t\u00eb mistersh\u00ebm e, nd\u00ebrkoh\u00eb, t\u00eb vihet edhe n\u00eb sh\u00ebrbim\ndashurie. \u00abK\u00ebtu, misteri i vuajtjes\nshndritet nga misteri i dashuris\u00eb.\u00bb<\/em>, tha Papa Gjon Pali II kur vizitoi n\u00eb\nKalkut\u00eb nj\u00ebr\u00ebn prej sht\u00ebpive t\u00eb t\u00eb s\u00ebmur\u00ebve q\u00eb kishte themeluar N\u00ebn\u00eb Tereza.<\/p>\n\n\n\n S\u00eb pari, na duhet t\u00eb v\u00ebm\u00eb re n\u00eb Ungjillin e sot\u00ebm se Jezusi nuk e sh\u00ebron\nk\u00ebt\u00eb t\u00eb verb\u00ebr prej asgj\u00ebje<\/em>, pa\nbashk\u00ebpunimin e tij, por i k\u00ebrkon atij besim n\u00eb fjal\u00ebn e Tij, duke i th\u00ebn\u00eb,\npasi ia kishte lyer syt\u00eb me balt\u00eb: \u00abShko\ne lahu n\u00eb banj\u00ebn Siloam!\u00bb<\/em> Balta t\u00eb kujton krijimin e Adamit prej dheut t\u00eb tok\u00ebs<\/em> n\u00eb fillimin e\nbot\u00ebs. Duke p\u00ebrs\u00ebritur gjestet e Krijuesit, Jezusi po i sfidonte ata q\u00eb i\nrrinin p\u00ebrreth, duke i ftuar n\u00eb besueshm\u00ebri ndaj Personit t\u00eb Tij, ndaj nj\u00eb Hyji\nt\u00eb veshur plot e p\u00ebrplot me p\u00ebrvujt\u00ebri.<\/p>\n\n\n\n E, pasi ndodhi sh\u00ebrimi i t\u00eb verb\u00ebrit, skena, n\u00eb dukje e qet\u00eb e plot\n\u00ebmb\u00eblsi, mori shum\u00eb shpejt ngjyra e dinamika nga m\u00eb t\u00eb ndryshmet. Reagimet e\natyre q\u00eb jan\u00eb t\u00eb pranish\u00ebm n\u00eb nj\u00eb mrekulli t\u00eb till\u00eb, jan\u00eb nga m\u00eb t\u00eb \u00e7uditshmit.\nKa prej atyre q\u00eb nuk vonojn\u00eb t\u00eb thon\u00eb deri edhe se ai njeri nuk ishte i verb\u00ebri\ni v\u00ebrtet\u00eb q\u00eb ishin m\u00ebsuar t\u00eb shinin gjithnj\u00eb, por ishte \u00abnj\u00eb q\u00eb i p\u00ebrngjan atij\u00bb<\/em>.<\/p>\n\n\n\n Nuk e di a do t\u00eb kisha dashur t\u00eb isha at\u00eb dit\u00eb aty: nga nj\u00ebra an\u00eb ndoshta\nkjo mrekulli do t\u00eb ma kishte shtuar afrimin tim me Jezusin, por nuk e di n\u00ebse\nedhe un\u00eb do t\u00eb kisha qen\u00eb jasht\u00ebzakonisht i aft\u00eb p\u00ebr t\u00eb gjetur shpjegime t\u00eb\ntjera p\u00ebr at\u00eb q\u00eb ndodhi. Duhet t\u00eb dim\u00eb mir\u00eb, madje ta dim\u00eb shum\u00eb mir\u00eb, se\nmrekullit\u00eb nuk \u00ebsht\u00eb e th\u00ebn\u00eb se i kthejn\u00eb gjithnj\u00eb njer\u00ebzit kah Zoti. \u00cbsht\u00eb e\nv\u00ebrtet\u00eb se shpeshher\u00eb mrekullit\u00eb e shtojn\u00eb fen\u00eb e disave, por \u00ebsht\u00eb e v\u00ebrtet\u00eb\nedhe krejt e kund\u00ebrta. Mrekullit\u00eb jan\u00eb si puna e er\u00ebs n\u00eb lidhje me nj\u00eb vark\u00eb:\nn\u00ebse varka i ka velat e hapura, at\u00ebher\u00eb era ka \u00e7far\u00eb t\u00eb shtyj\u00eb, por n\u00ebse jo,\nera nuk mund t\u00eb b\u00ebj\u00eb asgj\u00eb. Ashtu edhe mrekullia: n\u00ebse njeriu i ka hapur\n\u201cvelat\u201d e nd\u00ebrgjegjes s\u00eb vet p\u00ebr ta k\u00ebrkuar t\u00eb v\u00ebrtet\u00ebn e p\u00ebr ta pranuar at\u00eb\np\u00ebrvujt\u00ebsisht, at\u00ebher\u00eb mrekullia thjesht do ta shtyj\u00eb at\u00eb me forc\u00eb n\u00eb k\u00ebt\u00eb\nproces k\u00ebrkimi. Por, n\u00ebse n\u00eb nd\u00ebrgjegjen e tij, njeriu nuk e kalit vetveten n\u00eb\nk\u00ebrkimin e s\u00eb v\u00ebrtet\u00ebs, at\u00ebher\u00eb shum\u00eb shpejt edhe ai do t\u00eb jet\u00eb i aft\u00eb t\u00eb gjej\u00eb\nshpjegime e justifikime nga m\u00eb t\u00eb ndryshmet p\u00ebr mrekullit\u00eb q\u00eb mund t\u2019i ndodhin\nn\u00eb jet\u00eb. Hyji kthen m\u00ebkatar\u00ebt, por\njo kok\u00ebfort\u00ebt<\/em>. Ka shum\u00eb m\u00ebkatar\u00eb q\u00eb jan\u00eb t\u00eb till\u00eb nga padija<\/em> e jo ngaq\u00eb zgjedhin<\/em> t\u00eb jen\u00eb t\u00eb till\u00eb. Gabojm\u00eb\nn\u00ebse e krahasojm\u00eb Sh\u00ebn Palin, para se t\u00eb kthehej, me farisenjt\u00eb e\nkryeprift\u00ebrinjt\u00eb q\u00eb p\u00ebrmenden sot n\u00eb Ungjill. \u00abVeproja nga padija.\u00bb<\/em>, shpjegonte Sh\u00ebn Pali kur fliste p\u00ebr gjendjen\ne tij t\u00eb dikurshme prej p\u00ebrndjek\u00ebsi t\u00eb t\u00eb krishter\u00ebve (1 Tim 1, 13). Kur Sauli\n(Sh\u00ebn Pali) do t\u00eb d\u00ebgjonte z\u00ebrin e Jezusit, do t\u00eb kthehej, kurse farisenjt\u00eb e\nUngjillit t\u00eb sot\u00ebm, p\u00ebrball\u00eb mrekullis\u00eb s\u00eb qart\u00eb, gjet\u00ebn shpjegime t\u00eb tjera. Sa\nkeq \u00ebsht\u00eb kur heqim dor\u00eb nga k\u00ebrkimi i s\u00eb v\u00ebrtet\u00ebs!<\/p>\n\n\n\n Mendoj se ky \u00ebsht\u00eb shpjegimi i vet\u00ebm q\u00eb mund t\u2019i jepet faktit q\u00eb paria e\nfarisenjve nuk e pranuan mrekullin\u00eb e sh\u00ebrimit t\u00eb t\u00eb verb\u00ebrit. Madje arrit\u00ebn t\u00eb\ngjenin edhe justifikimin teologjik<\/em> p\u00ebr\nt\u00eb th\u00ebn\u00eb se ai sh\u00ebrim nuk ishte vep\u00ebr e Hyjit: Jezusi nuk kishte respektuar\npushi\u00admin e s\u00eb shtun\u00ebs kur kishte marr\u00eb n\u00eb duar balt\u00ebn me t\u00eb cil\u00ebn i kishte\nsh\u00ebruar syt\u00eb t\u00eb verb\u00ebrit. Na ruajtt\u00eb\nZoti nga teolog\u00ebt q\u00eb hiqen m\u00eb teolog\u00eb se vet\u00eb Zoti<\/em>.<\/p>\n\n\n\n Pastaj u \u00ebsht\u00eb dashur edhe prind\u00ebrve t\u00eb t\u00eb sh\u00ebruarit q\u00eb t\u00eb mbanin q<\/em>\u00eb<\/em>ndrim<\/em> p\u00ebrball\u00eb mrekullis\u00eb s\u00eb\nsh\u00ebrimit t\u00eb djalit t\u00eb tyre. Ata publikisht e pranojn\u00eb se i sh\u00ebruari \u00ebsht\u00eb i\nbiri i tyre q\u00eb u kishte lindur i verb\u00ebr, por nuk pranojn\u00eb t\u00eb shtyhen m\u00eb\ntutje p\u00ebr shkak t\u00eb frik\u00ebs s\u00eb\njudenjve<\/em>, t\u00eb cil\u00ebt kishin dh\u00ebn\u00eb urdh\u00ebr t\u00eb p\u00ebrjashtohej nga sinagoga kushdo\nq\u00eb e pranonte Jezusin p\u00ebr Mesi. \u00cbsht\u00eb si t\u00eb k\u00ebrc\u00ebnohej nj\u00eb i krishter\u00eb me shkish\u00ebrim.<\/p>\n\n\n\n Por q\u00ebndrimin<\/em> m\u00eb prek\u00ebs\ne mbajti vet\u00eb i sh\u00ebruari. Ai nuk pranoi kurr\u00ebsesi ta mohonte apo ta zbehte\norigjin\u00ebn e sh\u00ebrimit t\u00eb tij. E pohonte publikisht para popullit t\u00eb thjesht\u00eb q\u00eb\ne rrethonte dhe vazhdoi ta pohonte at\u00eb edhe n\u00eb \u201cgjyqin\u201d q\u00eb farisenjt\u00eb shpejt e\nshpejt improvizuan kund\u00ebr tij. Kur farisenjt\u00eb desh\u00ebn t\u2019ia impononin q\u00eb ta\npranonte se Jezusi kishte m\u00ebkatuar kur kishte marr\u00eb balt\u00ebn n\u00eb duar, ai u\np\u00ebrgjigj prerazi: \u00abA \u00ebsht\u00eb m\u00ebkatar\ns\u2019e di: nj\u00eb gj\u00eb e di: kam qen\u00eb i verb\u00ebr e tani shoh.\u00bb<\/em> Madje kur ata\nfillojn\u00eb ta fyejn\u00eb, ai sikur merr jet\u00eb edhe m\u00eb shum\u00eb. \u00abKur jan\u00eb t\u00eb nd\u00ebshkuar, g\u00ebzohen, thuajse po marrin jet\u00eb.\u00bb<\/em>, thoshte\np\u00ebr t\u00eb krishter\u00ebt n\u00eb shekullin e dyt\u00eb autori i Letr\u00ebs s\u00eb drejtuar Dionjetos<\/em>. Po, \u00abi krishter\u00eb\u00bb<\/em> kishte filluar t\u00eb b\u00ebhej tani i sh\u00ebrua\u00adri.\nFarisenjt\u00eb e kishin hetuar k\u00ebt\u00eb, prandaj i than\u00eb: \u00abTi je nx\u00ebn\u00ebs i tij.\u00bb<\/em> Drita e syve q\u00eb kishte marr\u00eb, i kishte hapur\nnj\u00eb drit\u00eb tjet\u00ebr n\u00eb shpirt: drit\u00ebn e besimit n\u00eb Personin e Jezusit si Biri i\nHyjit. I krishteri \u00ebsht\u00eb pik\u00ebrisht nj\u00eb i till\u00eb.<\/p>\n\n\n\n Prandaj, p\u00ebrball\u00eb p\u00ebr\u00e7mimit plot krenari t\u00eb farisenjve q\u00eb i thon\u00eb \u00abNe e dim\u00eb se Hyji ka folur me Moisiun e p\u00ebr\nk\u00ebt\u00eb nuk dim\u00eb as prej kah \u00ebsht\u00eb.\u00bb <\/em> ai, si p\u00ebr ta ndezur me dashje\nedhe m\u00eb fort t\u00ebrbimin e tyre, u p\u00ebrgjigjet: \u00abShi kjo \u00ebsht\u00eb e \u00e7uditshme: ju s\u2019dini as prej kah \u00ebsht\u00eb e mua m\u00eb dha\ndrit\u00ebn e syve!… Po t\u00eb mos ishte ky njeri prej Hyjit, s\u2019do t\u00eb mund t\u00eb b\u00ebnte\nasgj\u00eb.\u00bb<\/em> Farisenjt\u00eb e t\u00ebrbuar p\u00ebrball\u00eb nj\u00eb p\u00ebrgjigjeje t\u00eb till\u00eb\n\u00e7armatuese, nuk arrijn\u00eb t\u00eb b\u00ebjn\u00eb gj\u00eb tjet\u00ebr ve\u00e7se ta qesin p\u00ebrjashta me\narroganc\u00eb. Arroganca<\/em> p\u00ebrball\u00eb\nmrekullis\u00eb s\u00eb ndodhur, shpreh vendimin<\/em> p\u00ebr\nt\u00eb mos iu hapur s\u00eb v\u00ebrtet\u00ebs. T\u00eb gjith\u00eb ata q\u00eb duan t\u2019i mbrojn\u00eb idet\u00eb e tyre me arroganc\u00eb<\/em>, me tallje, me\nshp\u00ebrfillje e me dhun\u00eb (qoft\u00eb ajo edhe vet\u00ebm verbale), jan\u00eb t\u00eb ngjash\u00ebm me k\u00ebta\nfarisenj t\u00eb verbuar n\u00eb shpirt<\/em>.<\/p>\n\n\n\n Pasi t\u00eb sh\u00ebruarin e qit\u00ebn p\u00ebrjashta, at\u00ebher\u00eb Jezusi, edhe Ai i p\u00ebrjashtuari<\/em> nga t\u00eb m\u00ebdhenjt\u00eb e\nk\u00ebsaj bote, mori vendimin q\u00eb t\u2019i dilte atij p\u00ebrpara e t\u2019i thoshte, si p\u00ebr ta\nverifikuar n\u00ebse kishte ndodhur apo jo sh\u00ebrimi i v\u00ebrtet\u00eb i shpirtit t\u00eb tij: \u00abA beson ti n\u00eb Birin e njeriut?\u00bb<\/em> \u00abBiri i njeriut\u00bb<\/em> ishte nj\u00ebri prej\ntitujve q\u00eb Bes\u00eblidhja e Vjet\u00ebr i jepte Atij t\u00eb cilin e prisnin si Mesin\u00eb e\npremtuar. E i sh\u00ebruari e shpalli me shum\u00eb bindje fen\u00eb e tij tashm\u00eb t\u00eb\npjekur \u00abBesoj, o Zot.\u00bb<\/em> dhe\nra p\u00ebrmbys para Jezusit. Drita e Jezusit e kishte prekur shpirtin e tij dhe\ntani ai bie p\u00ebrmbys para Jezusit, si p\u00ebr t\u2019i th\u00ebn\u00eb se \u00ebsht\u00eb krejt\u00ebsisht i tiji.\nNj\u00eb ecje e mundimshme ajo e tij, q\u00eb u desh t\u00eb piqej edhe m\u00eb fort nga\nkund\u00ebrshtimi e arroganca e t\u00eb m\u00ebdhenjve t\u00eb k\u00ebsaj bote, por q\u00eb u b\u00eb nj\u00eb ecje e\nv\u00ebrtet\u00eb feje, nj\u00eb ecje drejt drit\u00ebs.<\/p>\n\n\n\n I krishteri nuk mund ta shoh\u00eb ndryshe veten p\u00ebve\u00e7se n\u00eb k\u00ebt\u00eb priz\u00ebm: nj\u00eb\necje drejt Drit\u00ebs q\u00eb \u00ebsht\u00eb Krishti, me q\u00ebllimin q\u00eb t\u00eb b\u00ebhet nj\u00eb gj\u00eb e vetme me\nT\u00eb. N\u00eb leximin e dyt\u00eb, Sh\u00ebn Pali, i thell\u00eb si gjithnj\u00eb, u thot\u00eb t\u00eb krishter\u00ebve\nt\u00eb Efesit: \u00abV\u00ebllez\u00ebr, dikur ishit\nerr\u00ebsir\u00eb, por tani jeni drit\u00eb n\u00eb Zot\u00ebrin\u00eb.\u00bb<\/em> Nuk u thot\u00eb \u00abishit n\u00eb err\u00ebsir\u00eb,\u2026 jeni n\u00eb drit\u00eb\u00bb, <\/em>por \u00abishit err\u00ebsir\u00eb,\u2026 jeni drit\u00eb\u00bb<\/em>. E heq\nat\u00eb \u00abn\u00eb\u00bb<\/em>, sepse t\u00eb pag\u00ebzuarit\njan\u00eb b\u00ebr\u00eb nj\u00eb<\/em> me\nKrishtin-Drit\u00eb. \u00abDeri sa t\u00eb jem n\u00eb\nbot\u00eb, jam drita e bot\u00ebs.\u00bb<\/em>, thot\u00eb Jezusi n\u00eb Ungjillin e sot\u00ebm. K\u00ebshtu, duke\nu bashkuar me Krishtin, t\u00eb krishter\u00ebt b\u00ebhen edhe ata vet\u00eb drit\u00eb e bot\u00ebs dhe i\np\u00ebshtjellojn\u00eb edhe m\u00eb shum\u00eb t\u00eb \u201cfort\u00ebt\u201d e bot\u00ebs. E, gjith\u00eb k\u00ebt\u00eb, e b\u00ebjn\u00eb me t\u00eb\nvetmen \u201carm\u00eb\u201d t\u00eb cil\u00ebn askush nuk mund t\u2019ua marr\u00eb: faktin se Krishtin e kan\u00eb\ntakuar n\u00eb jet\u00ebn e tyre dhe e kan\u00eb p\u00ebrjetuar sh\u00ebrimin e syve t\u00eb shpirtit q\u00eb Ai u\nka sjell\u00eb.<\/p>\n\n\n\n Tek \u00absh\u00ebrimi i syve t\u00eb shpirtit\u00bb<\/em> jan\u00eb\np\u00ebrqendruar t\u00eb krishter\u00ebt. N\u00eb fund t\u00eb fundit, tek shpirti i njeriut jan\u00eb\np\u00ebrqendruar edhe syt\u00eb e vet\u00eb Hyjit: \u00abMos\nshiko fytyr\u00ebn e tij dhe lart\u00ebsin\u00eb e shtatit t\u00eb tij, sepse e kam p\u00ebrjashtuar!\nUn\u00eb nuk gjykoj sipas pamjes s\u00eb njer\u00ebzve: njeriu sheh \u00e7ka duket p\u00ebrjashta, kurse\nZoti v\u00ebren zemr\u00ebn.\u00bb<\/em>, d\u00ebgjuam se Zoti i thoshte Samuelit profet n\u00eb leximin e\npar\u00eb.<\/p>\n\n\n\n Vjen \u00e7asti, pra, kur \u00e7do njeriu i k\u00ebrkohet t\u00eb vendos\u00eb se me \u00e7far\u00eb sysh\nd\u00ebshiron ta shoh\u00eb vetveten, tjetrin, bot\u00ebn dhe Hyjin. \u00abErdha n\u00eb k\u00ebt\u00eb bot\u00eb t\u00eb b\u00ebj gjyq.\u00bb<\/em>, d\u00ebgjuam se thoshte Jezusi n\u00eb\nUngjillin e sot\u00ebm: kjo sepse, her\u00ebt a von\u00eb, n\u00eb nj\u00eb m\u00ebnyr\u00eb apo n\u00eb nj\u00eb tjet\u00ebr,\nHyji i del p\u00ebrball\u00eb njeriut dhe e \u201cdetyron\u201d at\u00eb t\u00eb vendos\u00eb q\u00eb t\u00eb mbaj\u00eb q<\/em>\u00eb<\/em>ndrim<\/em>.<\/p>\n\n\n\n Dom Dritan Ndoci<\/p>\n","protected":false},"excerpt":{"rendered":" E DIELA IV E KREZHM\u00cbVE – Viti A 1 Sam 16, 1.4.6-7.10-13; Ps 23 (22); Ef 5, 8-14; Gjn 9, 1-41 E pastaj n\u00eb jet\u00eb vjen \u00e7asti kur t\u00eb duhet t\u00eb p\u00ebrballesh patjet\u00ebr me drit\u00ebn e s\u00eb v\u00ebrtet\u00ebs. Vjen \u00e7asti kur Zoti t\u00eb v\u00eb p\u00ebrball\u00eb nj\u00eb drit\u00eb shum\u00eb t\u00eb ve\u00e7ant\u00eb, nj\u00eb drit\u00eb e cila jo … <\/p>\n