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<\/figure>\n\n\n\nN\u00eb leximin\ne par\u00eb kemi d\u00ebgjuar nj\u00eb pjes\u00eb shum\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb teologjin\u00eb hebraike.\nB\u00ebhet fjal\u00eb p\u00ebr \u00e7astin kur Hyji po e p\u00ebrgatiste popullin e Izraelit p\u00ebr\ndhurat\u00ebn e Urdh\u00ebrimeve q\u00eb do t\u2019ua jepte vet\u00ebm tri dit\u00eb m\u00eb von\u00eb. Megjithat\u00eb,\npara se t\u2019ua dor\u00ebzonte k\u00ebt\u00eb dhurat\u00eb t\u00eb jasht\u00ebzakonshme, Ai donte t\u2019i\nnd\u00ebrgjegj\u00ebsonte ata p\u00ebr kuptimin e v\u00ebrtet\u00eb t\u00eb thirrjes q\u00eb kishin p\u00ebrball\u00eb Zotit\ne p\u00ebrball\u00eb bot\u00ebs. <\/p>\n\n\n\n
Por na\nduhet t\u00eb b\u00ebjm\u00eb nj\u00eb parashtes\u00eb, para se t\u00eb thellohemi n\u00eb tekstin e leximit t\u00eb\npar\u00eb. Kur flasim p\u00ebr popullin e zgjedhur t\u00eb Izraelit, menj\u00ebher\u00eb na vjen\ninstinktivisht t\u00eb mendojm\u00eb se b\u00ebhet fjal\u00eb p\u00ebr ndonj\u00eb privilegj q\u00eb Zoti kishte\nvendosur t\u2019ia b\u00ebnte k\u00ebtij populli p\u00ebrball\u00eb t\u00eb gjith\u00eb popujve t\u00eb tjer\u00eb. At\u00ebher\u00eb,\nme t\u00eb drejt\u00eb, mund t\u00eb shtrojm\u00eb pyetjen se si ka mund\u00ebsi q\u00eb Hyji t\u00eb b\u00ebj\u00eb dallime\nn\u00eb mes t\u00eb popujve? A\nmundet nj\u00eb prind t\u00eb b\u00ebj\u00eb dallime mes f\u00ebmij\u00ebve t\u00eb vet? E v\u00ebrteta \u00ebsht\u00eb se Hyji\ngjithnj\u00eb \u00ebsht\u00eb marr\u00eb shum\u00eb me t\u00eb gjith\u00eb popujt. T\u00eb gjith\u00ebve Ai u ka folur n\u00eb\nthell\u00ebsin\u00eb e nd\u00ebrgjegjes s\u00eb tyre dhe shpesh ka b\u00ebr\u00eb q\u00eb ata t\u2019u afrohen me\nintuit\u00ebn e logjik\u00ebs shum\u00eb t\u00eb v\u00ebrtetave t\u00eb m\u00ebdha t\u00eb cilat, m\u00eb von\u00eb, Ai do t\u2019i\nkonfirmonte n\u00eb Zbules\u00ebn e Tij. <\/p>\n\n\n\n
Por me popullin e Izraelit Hyji\nka vendosur t\u00eb flas\u00eb n\u00eb nj\u00eb m\u00ebnyr\u00eb shum\u00eb\nt\u00eb ve\u00e7ant\u00eb<\/em>, e cila nuk do t\u00eb thot\u00eb aspak m\u00eb t\u00eb leht\u00eb<\/em>. Vet\u00ebm k\u00ebtij populli Hyji kishte vendosur t\u2019i fliste.\nEdhe k\u00ebtu jo t\u00eb gjith\u00ebve, por vet\u00ebm disa patriark\u00ebve e profet\u00ebve n\u00eb m\u00ebnyr\u00eb t\u00eb\nve\u00e7ant\u00eb, t\u00eb cil\u00ebt ishin si ur\u00eb lidh\u00ebse mes Hyjit dhe popullit. E tham\u00eb se kjo\nm\u00ebnyr\u00eb e t\u00eb vepruarit e Hyjit nuk i b\u00ebnte m\u00eb t\u00eb lehta gj\u00ebrat, sepse, si\u00e7 e\ndim\u00eb, shpesh her\u00eb populli i zgjedhur largohej nga Bes\u00eblidhja e b\u00ebr\u00eb me Hyjin.\nMegjithat\u00eb, Hyji, n\u00eb m\u00ebshir\u00ebn e vet, p\u00ebrs\u00ebri e falte popullit e zgjedhur dhe e\nvazhdonte vepr\u00ebn e Tij sh\u00eblbimprur\u00ebse. Por k\u00ebt\u00eb Hyji e b\u00ebnte me nj\u00eb q\u00ebllim\nshum\u00eb t\u00eb qart\u00eb: sikurse patriark\u00ebt, profet\u00ebt e gjyqatar\u00ebt ishin ura lidh\u00ebse mes\nHyjit dhe popullit, ashtu edhe mbar\u00eb populli i zgjedhur duhej t\u00eb b\u00ebhej ur\u00eb\nlidh\u00ebse mes Hyjit dhe mbar\u00eb bot\u00ebs. Tani e kuptojm\u00eb m\u00eb mir\u00eb at\u00eb rreshtin e\nleximit t\u00eb par\u00eb q\u00eb thot\u00eb: \u00abJu do t\u00eb jeni\nnd\u00ebr t\u00eb gjith\u00eb popujt prona ime, – e imja \u00ebsht\u00eb mbar\u00eb toka.\u00bb<\/em><\/p>\n\n\n\n Megjithat\u00eb, p\u00ebr ta kuptuar m\u00eb\nmir\u00eb teologjin\u00eb e madhe t\u00eb k\u00ebtij rreshti, na duhet t\u00eb shpjegojm\u00eb edhe nj\u00eb\ntradit\u00eb q\u00eb qarkullonte n\u00eb popullin hebre n\u00eb at\u00eb koh\u00eb. Ndodhte shum\u00eb shpesh q\u00eb\nnj\u00eb bari t\u00eb \u00e7onte n\u00eb kullos\u00eb jo vet\u00ebm grigj\u00ebn e vet, por edhe dhent\u00eb e\nfamiljeve t\u00eb tjera. Me qindra ishin dhent\u00eb q\u00eb kulloste bariu, por\nvet\u00ebm nj\u00eb pjes\u00eb e vog\u00ebl<\/em> e tyre ishte\ne tij, prona e tij<\/em>. Kjo pron\u00eb e ve\u00e7ant\u00eb<\/em>, n\u00eb hebraisht quhej segulah<\/em>. Pik\u00ebrisht k\u00ebt\u00eb term p\u00ebrdor Hyji\nn\u00eb hebraisht edhe kur i thot\u00eb Izraelit se ai \u00ebsht\u00eb prona e tij<\/em>: i thot\u00eb se ai popull \u00ebsht\u00eb segulah<\/em> i Tij. \u00cbsht\u00eb si t\u2019i thoshte: T\u00eb gjith\u00eb popujt e bot\u00ebs jan\u00eb t\u00eb mit\u00eb, por ty t\u00eb kam zgjedhur p\u00ebr vete\nn\u00eb m\u00ebnyr\u00eb t\u00eb posa\u00e7me, q\u00eb k\u00ebshtu t\u00eb arrij<\/em>\u00eb<\/em> t\u00eb \u201ckullos<\/em>\u00eb<\/em>\u201d t\u00eb gjitha\ndhent\u00eb e tjera<\/em>. Vet\u00ebm k\u00ebshtu e kuptojm\u00eb plot\u00ebsisht at\u00eb rresht i\ncili, pa k\u00ebt\u00eb shpjegim, do t\u00eb dukej i palogjiksh\u00ebm: \u00abJu do t\u00eb jeni nd\u00ebr t\u00eb gjith\u00eb popujt prona ime, – e imja \u00ebsht\u00eb mbar\u00eb\ntoka.\u00bb <\/em>N\u00eb shqip nuk ekziston, me sa duket, nj\u00eb fjal\u00eb q\u00eb p\u00ebrkthen sakt\u00ebsisht\nfjal\u00ebn hebraike segulah<\/em>, prandaj neve\nai rresht na ting\u00ebllon pa ndonj\u00eb forc\u00eb t\u00eb madhe teologjike. <\/p>\n\n\n\n Hyji, pra,\nd\u00ebshiron ta ftoj\u00eb Izraelin t\u00eb kuptoj\u00eb se arsyeja e v\u00ebrtet\u00eb p\u00ebr t\u00eb cil\u00ebn po ia\ndhuron Dhjet\u00eb Urdh\u00ebrimet<\/em>, \u00ebsht\u00eb q\u00eb ta\n\u00e7oj\u00eb drejt sh\u00eblbimit k\u00ebt\u00eb popull, por n\u00ebp\u00ebrmjet tij t\u00eb arrij\u00eb sh\u00eblbimin edhe t\u00eb\nmbar\u00eb popujve t\u00eb bot\u00ebs. K\u00ebshtu kan\u00eb kuptim fjal\u00ebt e Zotit q\u00eb vijojn\u00eb menj\u00ebher\u00eb\npas: \u00abJu do t\u00eb jeni p\u00ebr mua nj\u00eb mbret\u00ebri\nprif\u00ebrinjsh e nj\u00eb popull i shenjt\u00eb.\u00bb<\/em> Sikurse prift\u00ebrinjt\u00eb kan\u00eb detyr\u00ebn q\u00eb,\nm\u00eb an\u00eb t\u00eb kultit, t\u00eb krijojn\u00eb lidhjen mes Hyjit dhe popullit t\u00eb pranish\u00ebm,\nashtu duhet t\u00eb b\u00ebj\u00eb me krejt jet\u00ebn e tij mbar\u00eb populli i zgjedhur, duke krijuar\nlidhjen mes Hyjit dhe mbar\u00eb bot\u00ebs. <\/p>\n\n\n\n N\u00eb k\u00ebt\u00eb\nfrym\u00eb mund ta kuptojm\u00eb m\u00eb mir\u00eb edhe Ungjillin e sot\u00ebm, ku Jezusi vendos q\u00eb t\u00eb\nzgjedh\u00eb dymb\u00ebdhjet\u00eb apostujt: d\u00ebshi\u00adronte q\u00eb me an\u00eb t\u00eb tyre t\u00eb arrinte tek t\u00eb\ngjith\u00eb popujt e bot\u00ebs. <\/p>\n\n\n\n Vet\u00eb fakti\nse Jezusi zgjedh pik\u00ebrisht dymb\u00ebdhjet\u00eb, ishte dome\u00adth\u00ebn\u00ebs: sikurse ishin\ndymb\u00ebdhjet\u00eb fiset e Izraelit, ashtu duhej t\u00eb ishte dymbedhjet\u00eb edhe numri i\natyre q\u00eb do t\u00eb b\u00ebheshin kolonat e Kish\u00ebs<\/em>,\nIzraelit t\u00eb Ri. Prandaj edhe kur Juda do t\u00eb vet\u00ebvritej, apostujt menj\u00eb\u00adher\u00eb\nshpejtuan ta z\u00ebvendosojn\u00eb at\u00eb me Sh\u00ebn Matin\u00eb, p\u00ebr t\u00eb plot\u00eb\u00adsuar pik\u00ebrisht\nnumrin dymb\u00ebdhjet\u00eb. E, sikurse Hyji dikur e kishte zgjedhur Izraelin jo se\nishte m\u00eb i miri nd\u00ebr t\u00eb gjith\u00eb popujt e bot\u00ebs, por ngaq\u00eb d\u00ebshironte ta ftonte\nt\u00eb bashk\u00ebpunonte bujarisht me t\u00eb n\u00eb dobi t\u00eb t\u00eb gjith\u00eb popujve, ashtu edhe\nJezusi nuk zgjodhi si apostuj t\u00eb vet njer\u00ebz t\u00eb dalluar p\u00ebr men\u00e7urin\u00eb apo\nshenjt\u00ebrin\u00eb e tyre. N\u00eb mes tyre ishte Mateu, tagrambledh\u00ebsi i njohur, ishin\nPjetri, Andreu, Jakobi e Gjoni q\u00eb ishin thjesht peshkatar\u00eb. Dy t\u00eb fundit,\nmadje, Jezusi i kishte quajtur edhe Boanerges<\/em>,\nsi\u00e7 na tregon Sh\u00ebn Marku n\u00eb Ungjillin e tij, \u00abq\u00eb do t\u00eb thot\u00eb: Bijt\u00eb e rrufes\u00eb\u00bb<\/em> (3, 17), mbase p\u00ebr shkak t\u00eb\nkarakterit t\u00eb tyre t\u00eb rr\u00ebmbyesh\u00ebm. N\u00eb mes tyre ishte edhe Juda, t\u00eb cilit nuk\nmund t\u2019i kihej shum\u00eb bes\u00eb, sikurse edhe ndodhi n\u00eb fund. P\u00ebr t\u00eb tjer\u00ebt dim\u00eb\nshum\u00eb pak. Edhe vet\u00eb fakti q\u00eb dim\u00eb pak, na l\u00eb t\u00eb kuptojm\u00eb se nuk ishin shum\u00eb t\u00eb\nnjohur m\u00eb par\u00eb n\u00eb shoq\u00ebrin\u00eb q\u00eb i rrethonte. Por Jezusi nuk i thirri se ishin m\u00eb\nt\u00eb mir\u00eb se t\u00eb tjer\u00ebt; i thirri ngaq\u00eb e dinte se ajo ishte e vetmja m\u00ebnyr\u00eb q\u00eb\nata vet\u00eb t\u00eb mund t\u00eb sh\u00eblboheshin (n\u00ebse do t\u00eb bashk\u00ebpunonin bujarisht) dhe t\u00eb\nmund t\u00eb b\u00ebheshin ur\u00eb lidh\u00ebse p\u00ebr sh\u00eblbimin e mbar\u00eb bot\u00ebs. Patjet\u00ebr se kjo ur\u00eb\nlidh\u00ebse e Jezusit nuk ishin vet\u00ebm apostujt, por t\u00eb gjith\u00eb nx\u00ebn\u00ebsit q\u00eb besuan n\u00eb\nT\u00eb kur Ai u Ngjall s\u00eb vdekuri, p\u00ebrfshi k\u00ebtu patjet\u00ebr edhe Zoj\u00ebn e Bekuar, por\nkjo bashk\u00ebsi q\u00eb m\u00eb von\u00eb do t\u00eb quhej Kish\u00eb<\/em>,\nnuk do t\u00eb vonoj\u00eb q\u00eb ta p\u00ebrkufizoj\u00eb veten edhe si \u00abapostolike\u00bb<\/em>, pra e themeluar mbi d\u00ebshmin\u00eb e dymb\u00ebdhjet\u00eb apostujve.\n<\/p>\n\n\n\n Kemi shum\u00eb\np\u00ebr t\u00eb m\u00ebsuar nga kjo, sepse gabimisht shum\u00ebkush mund t\u00eb mendoj\u00eb se kjo pjes\u00eb\nungjillore flet p\u00ebr bukurin\u00eb e thirrjes<\/em>.\nPatjet\u00ebr q\u00eb thirrja ka edhe bukurin\u00eb e vet, por m\u00eb fort \u00ebsht\u00eb rasti t\u00eb flitet\np\u00ebr vet\u00ebdije<\/em>: vet\u00ebdije se p\u00ebr \u00e7far\u00eb\nJezusi th\u00ebrret pran\u00eb vetes. Ai th\u00ebrret p\u00ebr sh\u00eblbimin e atij q\u00eb \u00ebsht\u00eb i thirrur\ndhe q\u00eb, nj\u00ebkoh\u00ebsisht, ta b\u00ebj\u00eb t\u00eb thirrurin ur\u00eb\nlidh\u00ebse<\/em> p\u00ebr turmat. <\/p>\n\n\n\n E turmat\njan\u00eb v\u00ebrtet shum\u00eb, gjithnj\u00eb. Edhe Jezusin e p\u00ebrmallonin turmat q\u00eb k\u00ebrkonin\nHyjin n\u00eb ndjekjen e Tij: \u00abKur Jezusi e pa\nturm\u00ebn e popullit, ndjeu dhembshuri p\u00ebr t\u00eb, sepse ishte e n\u00ebp\u00ebrk\u00ebmbur dhe e\nl\u00ebn\u00eb pasdore si delet pa bari.\u00bb<\/em> Edhe sot dhe gjithnj\u00eb Jezusi e ndjen k\u00ebt\u00eb\ndhembshuri p\u00ebr turmat e popujve q\u00eb ende presin Ungjillin e Tij, por q\u00eb, p\u00ebr\nshum\u00eb arsye, nuk u ka arritur. Prandaj duhen lutje, shum\u00eb lutje, q\u00eb p\u00ebrhapja e\nUngjillit t\u00eb vazhdoj\u00eb e q\u00eb ata t\u00eb cil\u00ebt Jezusi i th\u00ebrret, ta gjejn\u00eb forc\u00ebn q\u00eb\nt\u00eb p\u00ebrgjigjen me bujari t\u00eb zemr\u00ebs: \u00abT\u00eb\nkorrat jan\u00eb t\u00eb m\u00ebdha, kurse pun\u00ebtor\u00eb ka pak. Lutuni, pra, Zot\u00ebris\u00eb t\u00eb t\u00eb\nkorrave, t\u00eb d\u00ebrgoj\u00eb korrtar\u00eb n\u00eb t\u00eb korrat e veta.\u00bb<\/em> porosit Jezusi sot n\u00eb\nUngjill. <\/p>\n\n\n\n Vet\u00ebm nj\u00eb\npyetje mund t\u2019i b\u00ebjm\u00eb vetes t\u00eb gjith\u00eb tani, pa p\u00ebrjashtim: A lutemi ndonj\u00eb her\u00eb, m\u00eb gjith\u00eb shpirt, p\u00ebr k\u00ebt\u00eb merak t\u00eb madh t\u00eb\nZemr\u00ebs s\u00eb Jezusit?<\/em> <\/p>\n\n\n\n Ungjilli i\nsot\u00ebm, pastaj, p\u00ebrfundon duke th\u00ebn\u00eb se Jezusi i d\u00ebrgoi apostujt fillimisht\nvet\u00ebm n\u00ebp\u00ebr Izrael. Ishte ky nj\u00eb \u201ctrajnim\u201d shum\u00eb i vog\u00ebl, p\u00ebr misionin q\u00eb m\u00eb\nvon\u00eb do t\u2019i priste kur do t\u2019i d\u00ebrgonte n\u00eb mbar\u00eb bot\u00ebn. E, kur Jezusi d\u00ebrgon,\ngaranton edhe forc\u00ebn e pranis\u00eb s\u00eb Tij sh\u00ebruese e liruese: \u00abSh\u00ebroni t\u00eb s\u00ebmur\u00ebt, ngjallni t\u00eb vdekurit, pastroni t\u00eb g\u00ebrbulurit,\nd\u00ebboni djajt\u00eb! Falas mor\u00ebt, falas jepni!\u00bb<\/em> <\/p>\n\n\n\n Mund ta\nimagjinojm\u00eb tani at\u00eb grigj\u00eb t\u00eb vog\u00ebl prej dymb\u00ebdhjet\u00eb vetash q\u00eb endet n\u00ebp\u00ebr\nIzrael duke b\u00ebr\u00eb shenja t\u00eb tilla t\u00eb m\u00ebdha e duke predikuar at\u00eb q\u00eb Jezusi u\nkishte porositur: \u00abMbret\u00ebria e Hyjit\n\u00ebsht\u00eb ngjat.\u00bb<\/em> Ishte v\u00ebrtet nj\u00eb segulah<\/em>,\nnj\u00eb pron\u00eb e vog\u00ebl e ve\u00e7ant\u00eb<\/em>, me an\u00eb\nt\u00eb s\u00eb cil\u00ebs Jezusi po arrinte tek i gjith\u00eb populli izraelit. M\u00eb von\u00eb kjo segulah<\/em> u b\u00eb mjeti i Jezusit p\u00ebr t\u00eb\narritur t\u00eb gjith\u00eb popujt e bot\u00ebs. Kjo segulah<\/em>\ntani \u00ebsht\u00eb Kisha<\/em>. Ajo gjithnj\u00eb mbetet\ne vog\u00ebl, n\u00eb krahasim me turmat e bot\u00ebs, por ka n\u00eb vetvete pranin\u00eb e Krishtit t\u00eb\nVdekur e t\u00eb Ngjallur. K\u00ebt\u00eb prani sh\u00ebruese e liruese ajo ia p\u00ebrcjell gjithnj\u00eb\nbot\u00ebs n\u00eb forma t\u00eb ndryshme, duke u b\u00ebr\u00eb k\u00ebshtu n\u00eb dobi t\u00eb bot\u00ebs, \u00abmbret\u00ebri prift\u00ebrinjsh e nj\u00eb popull i\nshenjt\u00eb\u00bb<\/em>.<\/p>\n\n\n\n E, kur bota ta akuzoj\u00eb Kish\u00ebn p\u00ebr padenj\u00ebsi, ajo, duke\npranuar p\u00ebrvujt\u00ebrisht se gjithnj\u00eb ka nevoj\u00eb t\u00eb p\u00ebrt\u00ebrihet e t\u00eb kthehet kah Zoti\ni saj, gjith\u00ebsesi mund t\u00eb p\u00ebgjigjet pa m\u00ebdyshje me fjal\u00ebt e Sh\u00ebn Palit: \u00abNe e v\u00ebm\u00eb mburrjen ton\u00eb n\u00eb Hyjin, n\u00eb saje\nt\u00eb Jezu Krishtit, Zotit ton\u00eb, me an\u00eb t\u00eb t\u00eb cilit tani fituam pajtimin.\u00bb<\/em><\/p>\n\n\n\n Dom Dritan Ndoci<\/p>\n","protected":false},"excerpt":{"rendered":" E DIELA XI GJAT\u00cb VITIT A Dal 19, 2-6; Ps 100 (99); Rom 5, 6-11; Mt 9, 36 \u2013 10, 8 N\u00eb leximin e par\u00eb kemi d\u00ebgjuar nj\u00eb pjes\u00eb shum\u00eb t\u00eb r\u00ebnd\u00ebsishme n\u00eb teologjin\u00eb hebraike. B\u00ebhet fjal\u00eb p\u00ebr \u00e7astin kur Hyji po e p\u00ebrgatiste popullin e Izraelit p\u00ebr dhurat\u00ebn e Urdh\u00ebrimeve q\u00eb do t\u2019ua jepte … <\/p>\n