🎙️ Mifano ya Biblia — Sehemu ya 15: Kuhubiri Mifano kwa WiseSpeak🎙️ Parables of the Bible — Unit 15: Preaching the Parables with WiseSpeak

UtanguliziOrientation

Katika Sehemu ya 1 tulisema kwamba mifano iliundwa ili ihubiriwe. Yesu hakusimulia hadithi ili kuwaburudisha wasomi; aliwasimulia wakulima, wavuvi, watoza ushuru, na viongozi wa dini, naye alitarajia warudi nyumbani wakiwa wamebadilika. Katika sehemu kumi na nne tumejifunza mifano ya manabii na mifano ya Yesu. Sehemu hii ya mwisho inamgeuza mwanafunzi kuwa mhubiri. Inaonyesha jinsi ya kujenga mahubiri yenye umoja na uaminifu kutokana na mfano, kwa kutumia WiseSpeak, mbinu ya kuhubiri inayofundishwa katika Chapala Theological Seminary.In Unit 1 we said that parables were made to be preached. Jesus did not tell stories to entertain scholars; He told them to farmers, fishermen, tax collectors, and religious leaders, and He expected them to go home changed. Over fourteen units we have studied the prophets' parables and the parables of Jesus. This final unit turns the student into the preacher. It shows how to build a unified, faithful sermon from a parable using WiseSpeak, the preaching method taught at Chapala Theological Seminary.

WiseSpeak ilibuniwa na Dkt. Wayne Cook na kuchapishwa mara ya kwanza mwaka 1993. Mbinu kamili inafundishwa katika kozi ya CTS WiseSpeak: Sanaa ya Kuhubiri (Simple Skills for Preaching), na wanafunzi ambao hawajaisoma wanahimizwa kuisoma. Sehemu hii inapitia vifaa vya WiseSpeak vilivyo muhimu zaidi kwa mifano, inavitumia hatua kwa hatua katika mfano wa tajiri mpumbavu, na inakusanya mihtasari ya mahubiri ya kozi hii katika muundo wa WiseSpeak.WiseSpeak was developed by Dr. Wayne Cook and first published in 1993. The full method is taught in the CTS course WiseSpeak: Simple Skills for Preaching, and students who have not taken it are encouraged to do so. This unit reviews the tools of WiseSpeak that matter most for parables, applies them step by step to the parable of the rich fool, and gathers the sermon outlines from this course into WiseSpeak form.

I. Vifaa vya Msingi vya Mahubiri Yenye UmojaI. The Foundational Materials of a Unified Sermon

WiseSpeak inafundisha kwamba vifaa vya msingi vya mahubiri yenye umoja ni kifungu, wazo, swali la uchunguzi, neno kiini, somo, na lengo.WiseSpeak teaches that the foundational materials of a unified sermon are the text, the idea, the probing question, the keyword, the subject, and the objective.

Kifungu ni sehemu ya Maandiko inayohubiriwa. Dhamira ya kifungu na dhamira ya mahubiri lazima ziwe moja; la sivyo kifungu kinakuwa kisingizio tu, mahali pa kuanzia kwa mawazo ya mhubiri mwenyewe. Katika mifano kanuni hii ni ya lazima kabisa, kwa sababu ni rahisi kuazima hadithi yenye kuvutia kisha kuhubiri jambo ambalo haikuwahi kulimaanisha.The text is the passage of Scripture being preached. The theme of the text and the theme of the sermon must be the same; otherwise the text becomes only a pretext, a starting point for the preacher's own thoughts. With parables this rule is vital, because it is easy to borrow a vivid story and then preach something it never meant.

Wazo ni mada ya jumla ya mahubiri, nalo linapaswa kutoka katika Maandiko. Linajibu swali, "Mada ya jumla ya kifungu hiki ni nini?" Mawazo kama imani, tumaini, msamaha, au uwakili ni mapana mno kuhubiriwa katika mahubiri moja, kwa hiyo lazima yafinywe.The idea is the general topic of the sermon, and it should come from Scripture. It answers the question, "What is the general topic of the text?" Ideas like faith, hope, forgiveness, or stewardship are too broad to preach in one sermon, so they must be narrowed.

Swali la uchunguzi hulifinya wazo. Mhubiri huliunganisha wazo na mojawapo ya viulizi vinane: nani, -pi, nini, kwa nini, lini, wapi, jinsi gani, na kiasi gani. "Nani" kwa kawaida huelezea watu; "-pi" mara nyingi huelezea aina au namna; "nini" mara nyingi huelezea hatua, njia, au sifa; "kwa nini" huelezea sababu; "lini" huelezea nyakati; "wapi" huelezea mahali; "jinsi gani" huelezea taratibu au njia; na "kiasi gani" huelezea wingi. Kiulizi kimoja tu kinapaswa kutumiwa kwa kila mahubiri.The probing question narrows the idea. The preacher joins the idea to one of eight interrogatives: who, which, what, why, when, where, how, and how much. "Who" generally describes people; "which" often describes types or kinds; "what" frequently describes steps, ways, or qualities; "why" describes reasons; "when" describes times; "where" describes places; "how" describes procedures or ways; and "how much" describes quantity. Only one interrogative should be used for each sermon.

Neno kiini ni nomino ya wingi inayotokea kwa kawaida kutokana na swali la uchunguzi na hutumiwa kuunganisha muhtasari. Linapaswa kuwa mahususi kadiri iwezekanavyo; maneno ya jumla kama "mambo" yanapaswa kuepukwa. Neno kiini moja tu hutumiwa kwa kila mahubiri. Ikiwa swali la uchunguzi ni "Ni zipi baadhi ya njia za kupata imani?" neno kiini ni "njia."The keyword is a plural noun that naturally arises from the probing question and is used to unite the outline. It should be as specific as possible; general words like "things" should be avoided. Only one keyword is used for each sermon. If the probing question is "What are some ways of gaining faith?" the keyword is "ways."

Somo ni neno kiini pamoja na kifafanuzi chake, nalo linasema hasa mahubiri yanahusu nini: "njia za kupata imani." Kisha kila mgawanyo mkuu unakuwa mfano mmoja wa neno kiini, njia moja ya kupata imani.The subject is the keyword with its modifier, and it states exactly what the sermon is about: "ways of gaining faith." Each main division then becomes one singular instance of the keyword, one way of gaining faith.

Lengo ni shabaha ya mahubiri, likielezwa kama tendo badala ya imani au hisia: "Watu wata...." Litaunda hitimisho na mwaliko.The objective is the goal of the sermon, stated as an action rather than a belief or feeling: "People will...." It will shape the conclusion and invitation.

Vifaa vingine viwili hushikilia mahubiri pamoja. Kiunganishi humhamisha msikilizaji kutoka sehemu moja hadi nyingine; kiunganishi kikuu, kutoka utangulizi kuingia kiini, kinapaswa kutamka somo. Na kichwa ni jina la mahubiri, kinachotumiwa kuvuta usikivu; kinaweza kuwa sawa na somo au kisiwe.Two more tools hold the sermon together. The transition moves the listener from one section to another; the major transition, from the introduction into the body, should state the subject. And the title is the name of the sermon, used to catch attention; it may or may not be the same as the subject.

II. Alama za Mpangilio MzuriII. The Marks of a Good Arrangement

WiseSpeak, ikimfuata John A. Broadus, inataja alama kadhaa za mpangilio mzuri wa mahubiri. Umoja ni wa muhimu kuliko yote: unahubiri mahubiri moja na si kadhaa, na neno kiini ndicho chombo kinachouhakikisha. Mpangilio unamaanisha kila sehemu iko dhahiri na wazi, na hakuna hoja iliyo sawa na somo wala na hoja nyingine. Mwendo unamaanisha mahubiri yanaelekea mahali fulani, yakiwa na mahali pa kuanzia palipo wazi na mahali pa kusimama palipo wazi; WiseSpeak inabainisha kwamba hoja yenye nguvu zaidi ina uwezekano mkubwa wa kukumbukwa ikitolewa kwanza. Uwiano unamaanisha kila mgawanyo unapewa uzito unaokaribiana, ukiepuka kosa la kawaida la kutumia muda mwingi kwenye hoja ya kwanza. Ulinganifu (usambamba) unamaanisha hoja zinajengwa kwa namna moja, zikitumia maneno yale yale kwa muda mrefu kadiri iwezekanavyo na vitenzi vya kauli tendaji badala ya kauli tendwa.WiseSpeak, adapting John A. Broadus, names several marks of a good sermon arrangement. Unity is of prime importance: you are preaching one sermon and not several, and the keyword is the tool that insures it. Order means each part is distinct and clear, and no point is equal to the subject or to another point. Movement means the sermon is going somewhere, with a clear starting point and a clear stopping point; WiseSpeak notes that the strongest point is more likely to be remembered if given first. Proportion means each division receives about the same weight, avoiding the common fault of spending most of the time on the first point. Parallelism means the points are built the same way, using the same phrasing as long as possible and active rather than passive verbs.

WiseSpeak pia inatofautisha njia za kujenga muhtasari. Katika muhtasari wa kideduktivu au wa kimada, mhubiri huanza na swali la uchunguzi na kufikiri hadi kupata migawanyo. Katika njia ya kiinduktivu, mhubiri hujifunza kifungu kwanza na kugundua wazo, swali la uchunguzi, neno kiini, na somo kutokana na kile ambacho kifungu chenyewe kinasema. Mahubiri ya kifungu huchukua migawanyo yake mikuu kutoka katika kifungu, wakati ufafanuzi unatoka kwa mhubiri. Mahubiri ya ufafanuzi huchota migawanyo na ufafanuzi wake vyote kutoka katika kifungu na hutafuta kukieleza kifungu kwa ukamilifu zaidi. Mahubiri mengi ya mifano hujengwa vizuri zaidi kwa njia ya kiinduktivu, kupitia kile ambacho WiseSpeak inakiita uchambuzi wa kuhubiri: kupitia kifungu ili kugundua dhana zake zinazojirudia na swali la uchunguzi zinalolijibu.WiseSpeak also distinguishes ways of building the outline. In a deductive or topical outline, the preacher begins with the probing question and reasons out the divisions. In an inductive approach, the preacher studies the text first and discovers the idea, probing question, keyword, and subject from what the text itself says. A textual sermon takes its main divisions from the text, while the explanation comes from the preacher. An expository sermon draws both the divisions and their explanations from the text and seeks to explain the passage more fully. Most parable sermons are best built inductively, through what WiseSpeak calls a preaching analysis: going through the text to discover its common concepts and the probing question they answer.

III. Tahadhari Maalum za Kuhubiri MifanoIII. Special Cautions for Preaching Parables

Kila kitu tulichojifunza katika Sehemu ya 1 sasa kinamtumikia mhubiri. Soma mazingira, kwa sababu wasikilizaji mara nyingi ndio wanaoshika ufunguo, kama walivyofanya Mafarisayo waliokuwa wakinung'unika katika Luka 15. Watambue wahusika wakuu, kwa kuwa mfano kwa kawaida hutoa hoja kuu moja kwa kila mmoja wao. Sikiliza mshangao na angalia mwisho, ambapo uzito wa hadithi unaangukia. Acha Maandiko yafasiri Maandiko, hasa maelezo ya Yesu mwenyewe na mwangwi wa Agano la Kale. Epuka makosa matatu ya kawaida: kufasiri kila undani kiistiari (kupita kiasi), kugeuza hadithi kuwa maadili matupu, yaani ushauri mzuri bila injili, na kuwapuuza wasikilizaji wa asili. Mwisho, acha mwendo wa mfano wenyewe uunde muhtasari kila inapowezekana. Mihtasari mingi katika kozi hii inafuata hadithi tu: wakulima wapangaji, watumwa, mwana, na hukumu.Everything we learned in Unit 1 now serves the preacher. Read the setting, because the audience often holds the key, as the grumbling Pharisees of Luke 15 did. Identify the main characters, since a parable usually makes one main point for each. Listen for the surprise and watch the ending, where the weight of the story falls. Let Scripture interpret Scripture, especially Jesus' own explanations and Old Testament echoes. Avoid the three common errors: over-allegorizing every detail, moralizing the story into good advice without the gospel, and ignoring the original audience. Finally, let the parable's own movement shape the outline whenever possible. Many of the outlines in this course simply follow the story: the sharecroppers, the servants, the son, and the settlement.

Vielelezo vinapaswa kukitumikia kifungu badala ya kuchukua nafasi yake. Mfano tayari ni kielelezo. Kazi ya mhubiri ni kuueleza, kuutumia katika maisha, na kuwasaidia wasikilizaji kujiona ndani yake, si kuifunika hadithi ya Yesu chini ya hadithi nyingi zetu wenyewe.Illustrations should serve the text rather than replace it. A parable already is an illustration. The preacher's task is to explain it, apply it, and help listeners see themselves in it, not to bury Jesus' story under many stories of our own.

IV. Mfano wa Kazi Iliyofanyika: Tajiri Mpumbavu (Luka 12:13–21)IV. A Worked Example: The Rich Fool (Luke 12:13–21)

Hatua ya 1: Kifungu na mazingira yake. Mtu mmoja katika umati alisema, "Mwalimu, mwambie ndugu yangu tugawane urithi wetu" (12:13). Yesu alikataa kuwa mwamuzi kati yao na badala yake akaonya, "Angalieni, jilindeni na choyo; kwa kuwa uzima wa mtu haumo katika wingi wa vitu alivyo navyo" (12:15). Kisha akasimulia mfano. "Shamba la mtu mmoja tajiri lilizaa sana" (12:16). Mtu huyo alifikiri moyoni mwake: "Nifanyeje? Maana sina mahali pa kuweka akiba vyakula vyangu... Nitazibomoa ghala zangu, nijenge nyingine kubwa zaidi, na humo nitaweka nafaka yangu yote na vitu vyangu. Kisha nitajiambia, Ee nafsi yangu, una vitu vingi vyema ulivyojiwekea akiba kwa miaka mingi; pumzika basi, ule, unywe, ufurahi" (12:17–19). Lakini Mungu akamwambia, "Ewe mpumbavu, usiku huu wa leo wanakudai roho yako; na vitu ulivyojiwekea tayari vitakuwa vya nani?" (12:20). Yesu akahitimisha, "Ndivyo alivyo mtu ajiwekeaye nafsi yake akiba, wala hajitajirishi kwa Mungu" (12:21).Step 1: The text and its setting. A man in the crowd said, "Teacher, tell my brother to divide the inheritance with me" (12:13). Jesus refused to act as a judge between them and instead warned, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses" (12:15). Then He told a parable. "The ground of a certain rich man yielded plentifully" (12:16). The man reasoned with himself: "What shall I do, since I have no room to store my crops?... I will pull down my barns and build greater, and there I will store all my crops and my goods. And I will say to my soul, 'Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry'" (12:17–19). But God said to him, "Fool! This night your soul will be required of you; then whose will those things be which you have provided?" (12:20). Jesus concluded, "So is he who lays up treasure for himself, and is not rich toward God" (12:21).

Hatua ya 2: Uchambuzi wa kuhubiri. Tukisoma kwa njia ya kiinduktivu, tunaona dhana kadhaa. Maneno ya mtu huyu yamejaa "mimi" na "-angu": vyakula vyangu, ghala zangu, vitu vyangu, nafsi yangu. Anazungumza na nafsi yake peke yake; sauti nyingine pekee katika hadithi ni ya Mungu. Hamtaji Mungu kamwe kama mtoaji wa mavuno. Anafanya mipango ya muda mrefu bila kumwuliza Mungu. Anafikiri tu juu ya kuweka akiba, kamwe juu ya kushiriki na wengine, ingawa Yesu anaendelea kusema, "Viuzeni mlivyo navyo, mtoe sadaka" (12:33). Naye anategemea "miaka mingi" wakati ana "usiku huu wa leo" tu. Maelezo ya mahubiri ya Wayne Cook mwenyewe juu ya kifungu hiki yanayafupisha hivi: tajiri alijikumbuka mwenyewe na ulimwengu, lakini alisahau kumshukuru Mungu, alisahau kumwuliza Mungu, aliwasahau jirani zake, na alisahau wakati.Step 2: A preaching analysis. Reading inductively, we notice several concepts. The man's speech is filled with "I" and "my": my crops, my barns, my goods, my soul. He talks only to himself; the only other voice in the story is God's. He never mentions God as the giver of the harvest. He makes long-range plans without asking God. He thinks only of storing, never of sharing, though Jesus goes on to say, "Sell what you have and give alms" (12:33). And he counts on "many years" when he has only "this night." Wayne Cook's own sermon notes on this passage summarize it this way: the rich man remembered himself and the world, but forgot to thank God, forgot to ask God, forgot his neighbors, and forgot the time.

Hatua ya 3: Wazo, swali la uchunguzi, neno kiini, na somo. Wazo ni choyo, au utajiri bila Mungu. Swali la uchunguzi, likitumia kiulizi "nini," ni: "Tajiri alisahau nini kilichomfanya kuwa mpumbavu?" Neno kiini lazima liwe nomino ya wingi, na "mambo" lingekuwa la jumla mno, kwa hiyo tunachagua maghafala (mambo aliyoyasahau). Somo ni "maghafala yaliyomfanya tajiri kuwa mpumbavu."Step 3: Idea, probing question, keyword, and subject. The idea is covetousness, or riches without God. The probing question, using the interrogative "what," is: "What did the rich man forget that made him a fool?" The keyword must be a plural noun, and "things" would be too general, so we choose oversights. The subject is "oversights that made a rich man a fool."

Hatua ya 4: Migawanyo inayolingana. Kila mgawanyo ni ghafala moja, likielezwa kwa namna inayolingana na kwa kauli tendaji:Step 4: Parallel divisions. Each division is one oversight, stated in parallel, active form:

I. Alisahau kumshukuru Mungu (12:16–17). Ardhi ndiyo iliyozaa mazao; mtu huyo aliyaita "vyakula vyangu." Kama wale wakoma tisa walioponywa na hawakurudi kamwe kutoa shukrani (Luka 17:17), alipokea zawadi za Mungu na hakuwahi kutazama juu.I. He forgot to thank God (12:16–17). The ground produced the crop; the man called it "my crops." Like the nine lepers who were healed and never returned to give thanks (Luke 17:17), he received God's gifts and never looked up.

II. Alisahau kumshauri Mungu (12:18). Alifanya mipango yake yote peke yake. Yakobo anawaonya wale wasemao, "Leo au kesho tutaingia katika mji fulani... na kufanya biashara na kupata faida," naye anatuambia badala yake tuseme, "Bwana akipenda, tutaishi, na kufanya hili au lile" (Yakobo 4:13–15). Lutu alichagua uwanda uliotiwa maji vizuri kuelekea Sodoma kwa kuona kwa macho, na jambo hilo likamgharimu sana (Mwanzo 13:10–13).II. He forgot to consult God (12:18). He made all his plans alone. James warns those who say "Today or tomorrow we will go to such and such a city... and make a profit," and tells us instead to say, "If the Lord wills, we shall live and do this or that" (James 4:13–15). Lot chose the well-watered plain toward Sodom by sight, and it cost him dearly (Genesis 13:10–13).

III. Alisahau kumsaidia jirani yake (12:18–19). Jibu lake pekee kwa wingi wa mali lilikuwa ghala kubwa zaidi. Hakuwahi kufikiri kwamba Mungu alikuwa amempa zaidi ili aweze kushiriki zaidi na wengine.III. He forgot to help his neighbor (12:18–19). His only answer to abundance was bigger barns. He never imagined that God had given him more so that he could share more.

IV. Alisahau kuzihesabu siku zake (12:19–20). Alipanga kwa ajili ya "miaka mingi," lakini Mungu alisema "usiku huu wa leo." "Utujulishe kuzihesabu siku zetu, tujipatie moyo wa hekima" (Zaburi 90:12).IV. He forgot to count his days (12:19–20). He planned for "many years," but God said "this night." "So teach us to number our days, that we may gain a heart of wisdom" (Psalm 90:12).

Hatua ya 5: Kagua alama. Umoja: kila hoja ni ghafala la tajiri mpumbavu. Mpangilio: kila hoja iko dhahiri, na hakuna iliyo sawa na somo. Ulinganifu: kila mgawanyo unaanza kwa "Alisahau ku-," kwa kauli tendaji. Uwiano: kila hoja inapaswa kupewa muda unaokaribiana. Mwendo: WiseSpeak inashauri kwamba hoja yenye nguvu zaidi hukumbukwa vizuri zaidi ikiwekwa kwanza. Kwa hiyo mhubiri anaweza kuanza na "Alisahau kuzihesabu siku zake," au kubaki na mpangilio wa kifungu, ambao kwa kawaida hujenga kuelekea hukumu ya Mungu katika mstari wa 20. Uchaguzi wowote unapaswa kufanywa kwa makusudi.Step 5: Check the marks. Unity: every point is an oversight of the rich fool. Order: each point is distinct, and none equals the subject. Parallelism: each division begins "He forgot to," in active voice. Proportion: each point should receive about equal time. Movement: WiseSpeak counsels that the strongest point is best remembered when placed first. A preacher could therefore begin with "He forgot to count his days," or keep the text's order, which builds naturally to God's verdict in verse 20. Either choice should be deliberate.

Hatua ya 6: Kiunganishi, lengo, kichwa, na hitimisho. Kiunganishi kutoka utangulizi kuingia kiini kinatamka somo: "Hebu tuchunguze maghafala manne yaliyomfanya tajiri huyu kuwa mpumbavu." Lengo ni tendo: "Watu watatenga zawadi mahususi juma hili kwa ajili ya kazi ya Mungu au kwa ajili ya jirani mhitaji, kama hatua ya kwanza ya kujitajirisha kwa Mungu." Kichwa kinaweza kuwa "Tajiri wa Mali, Maskini wa Roho." Hitimisho linarudi kwenye mstari wa 21 na kwenye maneno ya Yesu mistari michache baadaye: "Kwa kuwa hazina yenu ilipo, ndipo itakapokuwapo na mioyo yenu" (12:34). Mwaliko unawaita wasikilizaji wajitajirishe kwa Mungu kupitia Kristo na kuonyesha hilo kwa shukrani, kumtegemea Mungu, ukarimu, na kuwa tayari.Step 6: Transition, objective, title, and conclusion. The transition from the introduction into the body states the subject: "Let us examine four oversights that made this rich man a fool." The objective is an action: "People will set aside a specific gift this week for God's work or for a neighbor in need, as a first step toward being rich toward God." A title might be "Rich Man, Poor Soul." The conclusion returns to verse 21 and to Jesus' words a few verses later: "For where your treasure is, there your heart will be also" (12:34). The invitation calls hearers to become rich toward God through Christ and to show it in thanksgiving, dependence, generosity, and readiness.

Tahadhari moja kuhusu vielelezo. Maelezo ya Wayne kwa mahubiri haya yanataja hadithi ya zamani ya mchungaji anayemvunja mguu mwana-kondoo anayetangatanga ili abaki karibu naye. Hadithi hiyo husimuliwa sana lakini haiungwi mkono na kile ambacho wachungaji hufanya kwa kweli, kwa hiyo haipaswi kutumiwa. Chagua vielelezo vilivyo vya kweli na vinavyoitumikia hoja.One caution about illustrations. Wayne's notes for this sermon mention the old story of a shepherd who breaks a wandering lamb's leg to keep it close. That story is widely told but not supported by what shepherds actually do, so it should not be used. Choose illustrations that are true and that serve the point.

V. Mihtasari ya Kozi katika Muundo wa WiseSpeakV. The Course Outlines in WiseSpeak Form

Mihtasari mingi ya mahubiri katika kozi hii sasa inaweza kuonekana kama mihtasari ya WiseSpeak. Mpanzi (Sehemu ya 7): swali la uchunguzi, "Watu hutoa majibu gani kwa neno la Mungu?"; neno kiini, majibu; migawanyo: kukataa kusikia, jibu la juujuu, moyo uliogawanyika, moyo unaozaa matunda. Nyumba ya Mfinyanzi (Sehemu ya 3): "Ni picha zipi za udongo zinazoonyesha kazi ya Mungu ndani yetu?"; neno kiini, picha; migawanyo: udongo wenye kasoro, udongo uliotupwa, udongo uliofinyangwa upya. Mwana-Kondoo wa Kike (Sehemu ya 5): "Daudi alichukua hatua gani kurudi kwa Mungu?"; neno kiini, hatua; migawanyo: alikabiliwa, aliikiri dhambi yake, alijuta, aligeuka. Hosea (Sehemu ya 6): "Ni aina zipi za msamaha ambazo Mungu huonyesha?"; neno kiini, aina; migawanyo: msamaha usiosameheka wa Israeli, wetu, na wa wengine. Mtumwa Asiyesamehe (Sehemu ya 10): "Roho isiyosamehe husababisha matatizo gani?"; neno kiini, matatizo; migawanyo: inatuzuia kuomba, kupokea rehema, na kuwa na amani. Msamaria Mwema (Sehemu ya 12): "Ni falsafa zipi za maisha zinazoonekana katika njia ya Yeriko?"; neno kiini, falsafa; migawanyo: ya wanyang'anyi, ya watu wa dini, na ya Mkombozi. Wafanyakazi (Sehemu ya 11): "Mwenye shamba la mizabibu anafundisha mafunzo gani?"; neno kiini, mafunzo; migawanyo: mtumaini Mungu kwa ukarimu wake, jihadhari na kuwatazama wafanyakazi wengine, tarajia mambo ya kushangaza siku ya hukumu.Many sermon outlines in this course can now be seen as WiseSpeak outlines. The Sower (Unit 7): probing question, "What responses do people give to God's word?"; keyword, responses; divisions: refusing to hear, a shallow response, a divided heart, a fruitful heart. The Potter's House (Unit 3): "Which pictures of the clay show God's work in us?"; keyword, pictures; divisions: the flawed clay, the discarded clay, the reshaped clay. The Ewe Lamb (Unit 5): "What steps did David take back to God?"; keyword, steps; divisions: he was confronted, he acknowledged his sin, he was sorry, he turned. Hosea (Unit 6): "Which kinds of forgiveness does God show?"; keyword, kinds; divisions: the unforgivable forgiveness of Israel, of us, and of others. The Unforgiving Servant (Unit 10): "What problems does an unforgiving spirit cause?"; keyword, problems; divisions: it keeps us from praying, from receiving mercy, and from having peace. The Good Samaritan (Unit 12): "Which philosophies of life appear on the Jericho road?"; keyword, philosophies; divisions: the robbers', the religious', and the Redeemer's. The Laborers (Unit 11): "What lessons does the vineyard owner teach?"; keyword, lessons; divisions: trust God's generosity, beware of watching other workers, expect surprises at the judgment.

Angalia jinsi kila neno kiini linavyounganisha mahubiri yake. Msikilizaji anajua siku zote mhubiri anaelekea wapi, kwa sababu kila mgawanyo ni jibu moja zaidi, picha moja zaidi, hatua moja zaidi, au funzo moja zaidi.Notice how each keyword unites its sermon. The listener always knows where the preacher is going, because every division is one more response, one more picture, one more step, or one more lesson.

VI. Kazi YakoVI. Your Assignment

Chagua mfano mmoja kutoka katika kozi hii ambao bado hujauhubiri. Fanya uchambuzi wa kuhubiri wa kifungu hicho. Kisha andika wazo lake, swali la uchunguzi, neno kiini, na somo; migawanyo mitatu au minne inayolingana pamoja na marejeo ya mistari; sentensi ya kiunganishi inayotamka somo; lengo linaloanza kwa "Watu wata..."; kichwa; na mpango mfupi wa hitimisho na mwaliko. Kagua muhtasari wako kwa alama za umoja, mpangilio, mwendo, uwiano, na ulinganifu, na kwa tahadhari maalum za mifano. Kisha uuhubiri.Choose one parable from this course that you have not yet preached. Complete a preaching analysis of the text. Then write out its idea, probing question, keyword, and subject; three or four parallel divisions with verse references; a transition sentence that states the subject; an objective beginning "People will..."; a title; and a brief plan for the conclusion and invitation. Check your outline against the marks of unity, order, movement, proportion, and parallelism, and against the special cautions for parables. Then preach it.

HitimishoClosing

Yesu alimaliza mkusanyiko wake wa mifano ya ufalme kwa kumweleza mwalimu wa ufalme kama "mtu mwenye nyumba, atoaye katika hazina yake vitu vipya na vya kale" (Mathayo 13:52). Huo ndio wito wa kila mhubiri wa mifano: kutoa hazina za zamani za Maandiko na kuziweka mbele ya wasikilizaji wapya katika kila kizazi. Mfano ni hadithi ya kidunia yenye maana ya kimbingu, nao pia ni kioo. Mchungaji ambaye ameiacha mifano imsome yeye kwanza atakuwa tayari kuihubiri kwa uaminifu kwa wengine. "Mwenye masikio ya kusikia, na asikie!"Jesus ended His collection of kingdom parables by describing the teacher of the kingdom as "a householder who brings out of his treasure things new and old" (Matthew 13:52). That is the calling of every preacher of the parables: to bring out the old treasures of Scripture and set them before new hearers in every generation. A parable is an earthly story with a heavenly meaning, and it is also a mirror. The pastor who has let the parables read him first will be ready to preach them faithfully to others. "He who has ears to hear, let him hear!"

— Dkt. Wayne Cook
Chapala Theological Seminary— Dr. Wayne Cook
Chapala Theological Seminary

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