ahmedheakl/docatlas_instruct huggingface dataset:
- 312. HUKUMU YA NYUMBA YA AHAB

### 'Watenda dhambi wote wataondolewa, lakini wale, wanaomsubiria Mungu wataridhi ardhi"

Ahabu alikuwa mtu aliyekosa nguvu na uamuzi. Alijua kilicho sawa katika macho ya Mungu lakini alishindwa kutekeleza. Sababu kuu ya hili ilikuwa Mkewe Yezebeli. Alikuwa binti ya Ethbaali, mfalme wa Wasidoni, na mcha Baali. Hakuwa na heshima kwa Mungu wa Israeli na kwa sababu alikuwa na tabia imara aliweza kumgeuza na kumfanya atende mambo yaliyokuwa kinyume and nafsi yake. Katika Somo hili tunaangalia nyuma katika siku za Eliya na kuona umbali ambao Yezebali na Ahab walikuwa tayari kwenda ili wawaangamize watumisho wa Mungu. Kisha tutaangalia baadae wakati hukumu ya kutisha kwamba vitendo kama hivyo vilitendwa na mkono wa Yehu. Lengo la somo hili ni kuonyesha jinsi mafanikio ya wenye dhambi ni ya muda mdogo, kwani hatimaye watamezwa na ardhi. 1 Wafalme 21; na 2 Wafalme. 9

## NABOTHI AUAWA NA YEZEBELI (1 Wafalme 21:1-14)

Mfalme Ahabu alipenda anasa na raha na alitamani kutengeneza shamba la mizabibu. Kufanikisha hili alihitaji ardhi zaidi and ardhi iliofaa ilikuwa kipande cha shamba la mizabibu kando na ikulu katika mlima wa Yezreeli. Hivyo akaenda kwa mmiliko, Nabothi, kwa kile kilionekana kama ombi la dhati; 'Nipe ardhi yako....nami nitakupa kipande kingine cha shamba la mizabibu nzuri kuliko hiki; ama ukiona inafaa, nitakupa fedha kwa dhamani yake' (Mst. 2)lakini Nabothi alikataa kwa sababu za kidini; ' Bwana amanikataza, mimi kukupa uridhi wa baba yangu'. Sheria pia inakaza kupeana au kuuza uridhi wa mtu ila tu kwa sababu zinazomfanya kufanya hivyo. (Hes.36: 7-9). Hata hivyo ardhi ilibidi kurudishwa kwa mmiliki wake wa awali katika mwaka wa yubile (Law.25: 13-16). Majibu ya Ahabu kwa ombi hili inaonyesha tabia yake. Alijua kwamba sheria ilikuwa na matakwa hayo na hakujaribu kupinga maneno ya Nabothi, ila alinuna na kukasirika. 'akajilaza kitandani, na kugeuza uso wake na hakula chakula' (Mst.4) haupita muda mrefu kabla mkewe Yezebeli alitambua kuwa alikuwa na huzuni. Alipomuuliza, alimwambia kile kilichotendeka lakini hakumwambia mkewe sababu ambazo Nabothi alikuwa ametoa za kukataa kumpa shamba lake. Kuvunja sheria ya Mungu hakukumjalisha Yezebeli. Akijua hili, Ahab hakujishughulisha kumwelezea sababu za Nabothi. Yezebeli alimkemea Ahab kwa udhaifu wake, ' Hujui ni wewe mmiliki wa ufalme wa Israeli?' na kumwambia atupilie mbali matatizo yake na kufurahia kwani atahakikisha kwamba mapenzi yake yametimizwa. (Mst.7) Yezebeli alipanga njama ambapo mashahidi wa uwongo walikuwa wadai kwamba Nabothi alikuwa amemtukana Mungu na mfalme mbele ya watu. Wakuu wa Israeli waliotishiwa walikuwa watekeleze mpango huu. Nabothi alituhumiwa na kutolewa nje ya mji na kupigwa mawe pamoja na wanawe(Mst.13, 2 Fal. 09:26.). Basi Nabothi akauawa kwa sababu ya imani yake na bila shaka alikuwa mmoja na waaumini ambao wanaelezewa katika Ebr. 11:37 , ambao 'walipigwa mawe' kwa imani.
Kijiji cha Matopeni kipo kusini mwa gatuzi la Manga. Matopeni ni eneo la waziri wengi. Eneo hili huwavutia watu wengi hususan wanaokitembelea kijiji hiki kwa mara ya kwanza. Mandhari ya kijiji hiki yanapendeza mno. Wakazi wa eneo hili hufanya bidii ya mchwa maishani. Uzembe hauruhusiwi kamwe. Watu wazembe hutozwa faini au huuziwa bidhaa kwa bei ghali. Hivyo wakazi hulazimika kujikakamua. Kila mkazi hutunza mazingira. Kukata miti bila mipango maalum hakuruhusiwi kamwe. Mashamba hulimwa kwa mpango na kwa njia inayozuia mmomonyoko wa udongo. Kutokana na hali hii eneo la Matopeni huzalisha chakula cha kutosha. Vyanzo vya maji hutunzwa vilivyo. Mito, mabwawa na maziwa hayachafuliwi na wakazi wa eneo hili. Wao huzalisha nguvu za umeme kutokana na upepo na maporomoko ya maji. Wanyama wa porini huishi bila kuhangaishwa. Mara nyingi watalii humiminika kwenye mlima wa Matopeni kuwatazama wanyamapori, maporomoko ya maji na utamaduni wa wakazi unaopendeza.

- 6. Kulingana na aya ya kwanza, ni watu wa aina gani ambao huvutiwa na eneo la Matopeni?
- 7. Unafikiri ni kwa nini asilimia kubwa ya wakazi wa Matopeni hufanya bidii?
- 8. Kwa nini eneo la Matopeni lina uwezo wa kuzalisha chakula kwa wingi?
- 9. Nguvu za umeme kwa watu wa Matopeni huzalishwa kutokana na nini?
- 10. Neno, 'mazingira' limetumiwa kwenye kifungu. Maana yake ni

### Soma kifungu kifuatacho. Kina nafasi 16 hadi 20. Umepewa majibu manne hapo. Chagua jibu lifaalo zaidi kati ya yale uliyopewa.

Feli alikuwa \_\_11\_\_ ( ) wanafunzi \_\_12\_\_ ( kati yao,katika, miongoni mwa ambaye, ambawo, ) walipenda sanaa ya uchoraji. \_\_13\_\_ ( ) na wenzake ambao Walioungana, Alijiunga, Aliunga \_\_14\_\_ ( ) alipoingia shule ya Kauleni. Alijitahidi sana na hatimaye pindi tu, bora tu, ndiyo akaibuka kuwa mchoraji maarafu katika kaunti yao. Ama kwa kweli \_\_15\_\_ ( udongo upatilize ) uli maji, chanda chema huvikwa pete, achanikaye kwenye mpini hafi njaa

### Kutoka swali la 16 hadi 17, chagua jibu sahihi.

- 16. Chagua kundi tatu la maneno katika jedwali uliopewa lenye nomino za pekee.

Kiswahili Maria Zuhura Punda Turkana Shule Maji Mate Marashi
50

### 2.4.3 Host Organization

The project host organization was Tandala Youth Group located at Tandala ward, Lupalilo division, Makete district, Njombe region. The group was formed in June, 2012. The group deals with provision of community education towards HIV/AIDS in Tandala community. It also creates employments opportunities to its members by providing them with techniques skill in agricultural farming (cultivation of potatoes), since they believe that, by providing assured employments, Youth can avoid contracting HIV/AIDS largely because they can support themselves economically.

For the youth to achieve this, they need appropriate skills, which unfortunate they did not have. The project therefore, aimed at imparting knowledge and appropriate skills to the group members in order to reduce if not alleviate the problems completely. This was done by educating the group members on HIV/AIDS and building their capacity in commercial potatoes cultivation as a way to create employments opportunity.

### 2.4.4. Institution Analysis

The analysis of host organization was conducted to reveal capacities and gap for identifying potential risks associated with working and institution. It is based on area such as leadership, culture structures, human capacity and financing. It also based on finding from SWOT analysis. Table 27 below show the roles, strengths, weakness opportunity and threat of the host organization.
Umuhimu kuendeleza mtiririko wa matukio au hadithi

## Mfano

- 1) Inasadifu wakati Mtemi Nasaba Bora anapotaka kuuliwa na Gaddafi anapata mto wa kumwokoa yaani amani uk 145 - 146
- 2) DJ kuliwa kaptula na wakati huu anapata wakumpa shati uk 8
- 3) Ni sadfa kuwa Imani na amani wanapata DJ katika mto kiberenge na ndigye anawasaidia kutafuta kazi uk 7
- 4) Ni sadfa wakati Amani anapoitwa na Bi zuhura kumsaidia kuua nyoka katika chumba cha kulala na ndipo Mtemi Nasaba bora anapofika uk 131
- 5) Inasadifu Askari anapowasha redio inakuwa matangazo ya mpira ambapo chechwe makweche anatangazwa na ki kakake imani huku imani akiwa anasikiliza uk 107
- 6) Jinsi Amani na Imani wanvyokutana ilikuwa sadfa.
- 7) Ni sadfa kuwa Amani alikuwa akitaka kule anapata kazi ya kuchunga na kuzama
- 8) Imani anapopata barua kutoka kwa Amani kuhusu mswada ulioibwa wakati huo huo anaitwa na Dora na mwalimu majisifu anapata barua hilo na kusoma

## MAJAZI

Ni majina wanayopewa wahusika au mahali kulingana na tabia au sifa za mtu au mahali hapo. Umuhimu - kumjenga mhusika kulingana na sifa zake

## MIFANO

Amani - mtulivu au kutosababisha usumbufu/ mtu wa amani Majisifu - inatokana na neno kujisifu - Mwalimu Majisifu anajisifu sana/kujinaki alivyo msomi na Ulitima - Hali ya umaskini, upwevu nk. Waafrika wanapewa kuishi Madhubuti - hali ya uimari au nguvu - ni madhubuti katika matengo yake na kupinga sera mbaya ya uongozi Imani - itakodi ya kitu, mwema mpole au huruma anavunja itikadi Sokomoko - Hali ya fujo au ghasia - katika eneo la sokomoko kumi. Fujo na ghasia - mf unyanganyi wa ardhi

67
Q) Examine Pandita Ramabai's critique of caste and gender in Hindu society. Ans: The nineteenth century India was set against the background of modernization infused by the British colonial rule,provided an ideal setting for social change. The new intelligentsia imbibed with the progressive ideas of the west, took up the challenge of reforming the hitherto Indian society , deeply rooted in traditional discriminatory practices and beliefs. However, this wave of modernization had very limited access to position of the females tied with the prevalent social norms. But it was Pandita Ramabai(1858-1922) a great philosopher of her time who devised her independent path of freeing women from decades of bondages to self-esteem. She was an eminent social reformer and a scholar but also perhaps as one of the feminists in the modern Indian history who struggled for the emancipation of Indian women. Her critique of patriarchy and demand for civil rights and gender justice reflects her political thought.

## Critique of caste and gender in Hindu society:

The th The th traditional Hindu society in 18 -19 century India was a caste ridden and male dominated society. The status of women was generally inferior to that of men and women had no independent status of their own. The duty of ameliorating the condition of women th till the mid 19 century was on the shoulders of the newly awakened male reformers. Pandita Ramabai intelligibly utilized the British system of education through her bold and rigorous efforts to improve the lives of the oppressed Indian women. She was born in a Brahmin family to a Sanskrit scholar named Anant Shastri Dongre.Her father taught both his wife and Ramabai due to which her family was excluded from the society. After her parents death in 1877,Ramabai moved with her brother to Poona where she founded the 'Arya Mahila Sabha ' in 1881. The objective of this institution was to promote education among native women and discouragement of child marriage. This may be considered as the first feminist organization for
Yangi mehmon sharofati bilan amirlarga ham tortiqlar berildi. Kechagina motam kayfiyati hukmron qarorgohda shodiyona yangradi.

Shohruh mirzo otasidan o'g'liga nom qo'yishni so'ragisi keldi, ammo nima deyishni bilmadi. Nihoyat: - Padari buzrukvorimdan farzandimga duo tilayman, - deb gap boshladi-yu, tili qotdi. - O'g'lim, - dedi Amir Temur, - Sizga Alloh taolo farzand ato qilg'on ekan, shuning o'zi ulug' duodir!

So'ng o'g'li undan nimani tilayotganini sezgandek, so'radi: - Mirzo, farzanding'iz ismini ne deb qo'yurmiz?

Davradagilar birdan jim qoldilar. Sohibqiron bir dam o'yga botgach, Shohruh mirzoga ko'z tikib, mamnun tovush bilan aytdi: - Mushfiq Alloh taologa hamd bo'lsunkim, farzandi arjumand ismini rahmatli otamiz sharafiga Muhammad Tarag'ay deb qo'yduk. Ul ham joyi jannatda bo'lgur bobongizdek ulug' bek bo'lsun! To'rt tarafdan: - Ulug'bek bo'lsin, omin! - Ulug'bek bo'lsun, omin! Allohu akbar! - degan xitoblar yangradi.

Nabira tavalludi motamzada boboning g'azabini eritdi - Mordin ustiga boshlanajak hujum to'xtatildi. Amir Temur o'sha kuniyoq Mordin ustiga xalqining molu-jonidan kechgani, biroq ko'p navkarlarining nobud bo'lishiga sababchi amir Majididdin Isoni hokimiyatdan chetlatib, shahar va viloyat ixtiyorini amirning inisi bo'lmish Sulton Solihga o'tkazgani haqida ol-tamg'a bosilgan yorliq jo'natdi. Ko'p o'tmasdan shahar darvozalari ochilib, amir Sulton Solih boshliq akobiru- ashraflar Turon sultoniga kelib yukundilar. Ular Sohibqironni yangi tug'ilgan mehmon bilan qutlab, Mordin ahli nomidan peshkashlar qildilar.

Shundan so'ng, qo'shin qo'ngan ko'z ilg'amas yalanglikda, qarorgohda son-sanoqsiz qozonlar ostiga o't yoqilib, katta to'y-tomosha boshlandi. Mordin aholisi ham qirg'indan qutulganiga ishonib, bu omonlik sababchisi bo'lmish yangi mehmon ismini tildan
- Wahusika wanaoendeleza maudhui haya ni:
- i) Mtemi Nasaba Bora anakosa kushughulikia masuala ya umma. K.v. anakosa kuhakikishia familia ya Imani usalama kule Baraka anapowatuma askari kuteketeza nyumba ya kina Imani amani akiwa ndani.Huu ulikuwa ukatili wa hali ya juu.
- ii) Anayakuwa mali (mashamba) ya umma na kuwatelekeza. Umma unaishi katika hali maskini k.v ananyakuwa mashamba ya kina Amani na Imani na hata kuteketeza nyumba ya kina Imani na mali yote iliyokuwa mle ndani.
- iii) Anashindwa kulinadhifisha kasri la Majununi na hata kuwafuta kazi wafanyikazi waliojaribu kulinadhisha k.v. Yule kijakazi aliyejaribu kulisafisha hilo kasri.
- iv) Anapuuza kuwachanja mbwa wake ingawa anasisitiza kuwa wananchi lazima wawachanje mbwa wao. Hata hivyo tunaona Mwa wake Jimmy akiugua mbali na kuwa mzee.
- v) Anamnyima Bi. Zuhura haki yake ya ndoa na kumwacha katika hali ya upweke na ukiwa hata anawatamani wanawake maskini ambao ingawa walikosa pesa, walikuwa na waume zao kila wakati.
- vi) Anakosa kumchukua na kumlea mtoto Uhuru na kumlazimishia Amani kuubeba mzigo huo ingawa anajua kuwa Amani hana uwezo na wakati huo huo kumtaka Amani kufanya kazi yake kama ipasavyo.
- vii) Anaungana na viongozi wengine Sokomoko kufuja pesa za ufadhili wa ujenzi wa hospitali Sokomoko na kuishia kuijenja zahanati ambapo wagonjwa huenda kujifilia kulingana na mawazo ya DJ.
- viii) Anauhusiano wa kimapenzi na Lowela mwanafunzi wa kidato cha tatu.Anaonyesha upovu wa maadili miongoni mwa viongozi wanaopaswa kuwa kielelezo katika jamii kwa kulinda haki za watoto na hata kuhimiza elimu kwa watoto wote.
- f) Dhuluma na unyanyasaji
- f) Dhuluma na unyanyasaji
- i) Mtemi Nasaba Bora anagushi hati miliki za mashamba ya watu kwa manufaa yake k.v. kugushi hati miliki za shamba la kina Imani na Amani kule Baraka na Ulitima mtawalia.

23
gested Readings: . Bhattacharya, New Hrizons of Public Administration hakrabarthy and Chand, Public Administration in Globalizing World enry Nicholas, Public Administration and Public Affairs vasthi and Maheshwari, Public Administration .P. Bhambri, Public Administration in India .R. Maheshwari, Indian Administration enhardt and Denhardt, Public Administration hafritz and Hyde, Classics of Public Administration .P. Sharma, Public Administration in Theory and Practice Raadschelders Josc C. N., Public Administration: The Interdisciplinary Study of Government Second ARC Reports, DAR&PG, Govt. of India L.D. White, Introduction to the Study of Public Administration F.W. Willouby by, Principles of Public Administration Nigro and Nigro, Modern Public Administration Prasad and Prasad (eds.), Administrative Thinkers
ested Continuous Internal Evaluation Methods (25 Marks): • Seminar/Assignment on any topic of the above syllabus. • Test with multiple choice questions / short and long answer questions. • Research Orientation of the student. • Quiz
ested equivalent online courses: OU &Other centrally/state operated Universities / MOOCplatforms such as 'SWAYAM' in India and Abroad.
iii

## COPYRIGHT

No part of this project may be reproduced, stored in any retrieval system, or transmitted in any means, electronic mechanical photocopying recording or otherwise, without prior written permission from the candidate or The Open University of Tanzania in that behalf.
154

- • Ni nzuri kutengeneza chipsi
- • Rangi ya kiazi ndani ni njano
- • Hustahimili sana magonjwa ya ukungu
- • Huzaa sana kati ya gunia 80 - 100 kwa ekari
- • Ukubwa wa kiazi ni wa kati hivyo kufanya wafanyabiashara kuipenda mbegu kutokana na sifa tajwa hapo juu.
- • Ina bei kubwa sokoni
- ii) ARIKA.
- • Aina hii hushambuliwa na magonjwa ya ukungu.
- • Hukomaa baada ya siku 120 - 160
- • Rangi ya kiazi ni nyekundu
- • Ukubwa wa kiazi ni kubwa sana zaidi ya C.I.P

### b). NAFASI ZA KUPANDA NA MUDA

Viazi mviringo vinaweza kupandwa miezi ya Agosti hadi Septemba na miezi ya Disemba kwa kutumia nafasi ya sentimita kati ya 60 - 75 mstari hadi mstari na sentimita 30 shimo hadi shimo lenye kina cha sentimita 15 kwenda chini. Kiasi chambegu kwa ekari moja ni kati ya magunia 6 - 10 kutegemea na ukubwa wa mbegu.

### MATUMIZI YA MBOLEA:

Ili kupata mavuno mengi mkulima anashauriwa kutumia mbolea za asili (samadi/mboji) na zile za viwandani kwa viwango vifuatavyo:-
112

To facilitate the Peer Educators to deliver the HIV/AIDS knowledge and promote behavior change through job creation	Conducting meeting with different stakeholders, Searching and distributing IEC materials, Visiting selected areas to provide HIV/AIDS knowledge	Number of meetings conducted. Number of IEC materials distributed. Number of young people that received the messages	Meeting minutes/report Attendance registration Progressive report	Review reports Observation and unstructured interview	CED Student selected group member/leader	October - December 2012
To train twenty youth from selected youth groups on mechanism to generate employment opportunities through potatoes cultivation and management	Identifying representatives from youth groups. Preparing learning materials, venue, timetable and attendance register. Conducting training on potatoes cultivations	Number of young people who participated in training sessions Contents of the training covered Number of training sessions conducted Number of handouts distributed	Registration Book Existing training manual Training roster, Training report and attendance registration	Review documents. Observation. Unstructured interview	CED Student selected group member/leader	January to February 2013

### Source: Field Survey, 2013
Le exemplos:

Pagina 1 e 7.
Sekolah Dasar (SD) / Madrasah Ibtidaiyah (MI)

- Menunjukkan sikap positif terhadap para pahlawan dalam membela bangsa dan negara - Menghargai para pahlawan bangsa dengan mengingat jasa-jasa mereka - Memberi contoh menerima kekalahan dan kemenangan dengan jiwa besar - Bersedia meminta dan memberi maaf
RATA-RATA
RATA-RATA KESELURUHAN

Mengetahui, Kepala SD/MI ........................................................ NIP / NIK .........................	................................, ................ Guru Mata Pelajaran IPS ........................................................ NIP / NIK .........................

Kriteria Kriteria Ketuntasan Minimum

KKM)) KKM

Il I Il I

(IPS)
####### PHIH-SEC-2: Environmental Philosophy

Credits - 6 Full Marks- 50

- 1. Indian Attitude to Environment i) The Upanisadic world- view, ii) Tagore's 1. Indian Attitude to Environment i) The Upanisadic world- view, ii) Tagore's understanding of nature, iii) The post-Upanisadic view of nature
- 2. for Nature i) The attitude of respect, ii) Bio-centric outlook to nature, iii) Ethical 2. for Nature i) The attitude of respect, ii) Bio-centric outlook to nature, iii) Ethical standards and rules that follow from the attitude of respect to nature, iv) The idea of inherent worth of nature.
- 3. Value of nature B. Moore's talk of 'intrinsic properties', ii) Chilsom's idea of 3. Value of nature B. Moore's talk of 'intrinsic properties', ii) Chilsom's idea of intrinsic value, iii) Attfield on the intrinsic value of nature, iv) Callicott's idea of intrinsic value of nature, v) Rolston III on intrinsic value of nature, vi) intrinsic value and objective value
- 4. Ecology and its Third World Critique i)Arne Naess on Deep Ecology, ii) 4. Ecology and its Third World Critique i)Arne Naess on Deep Ecology, ii) Ramchandra Guha's critique of Deep Ecology
- 5. i) Understanding nature as feminine, ii) Dualism in Western tradition, iii) 5. i) Understanding nature as feminine, ii) Dualism in Western tradition, iii) Masculinity, humanity and nature.
- Suggested Readings:
- • 'Attitudes to Nature'John Passmore,, Environmental Ethics (ed.) Robert Elliot, Oxford University Press, Oxford, 1998
- • Respect for Nature: A Theory of Environmental Ethics (Select Parts),Paul Taylor, Princeton University Press, Princeton, 1986
- • 'Intrinsic value, Environmental Obligation and Naturalness', Robert Elliot Monist, 1975
- • 'The Shallow and the Deep, Long - Range Ecology Movements: A Summary',Arne Naess, Inquiry, 1973 5. Nature, Self and Gender: Feminism, Environmental Philosophy and the Critique of Rationalism, Val Plumwood, Environmental Ethics (ed.) Robert Elliot, Oxford University Press, Oxford, 1998
- • Bengali:
- • Paribesh o Naitikata,Nirmalya Narayan Chakraborty, Progressive Book Forum, Kolkata, 2002
## Sura Sura ya 4. Biblia- Neno la uzima wa milele

### Wakosoaji wamechanganyikiwa

Bila shaka siku zote kumekuwa na wale ambao wamependelea kukataa badala ya kukubali Biblia kuwa neno la Mungu. Nyoka katika Eden kwa mafanikio alidhoofisha Imani ya wazazi wetu wa kwanza katika neno lililonenwa la mungu kwa swali ambalo limesikika kwenye midomo ya wachambuzi wengi 'ndiyo amesema M ungu…?' wa Biblia wenye uadui tangu (Mwanzo 31). Mfalme mwovu Yehoyakim ambaye alilikataa neno la Mungu lililoandikwa na kutafuta bila mafanikio kuliangamiza (Yeremia 36) amekuwa na wenzake miongoni mwa wasioamini karibu kila zama. Hata hivyo Biblia imeokoka huku wachambuzi wayo wakiipita.

Na Biblia imeokoka si tu katika maana ya kuhifadhiwa katika kitu cha kimwili pia imedumisha uadilifu wake wa ajabu kama kitabu cha kiada cha imani inayookoa. Kila kizazi kipya cha wakosoaji kimeibua au mara nyingi Zaidi kutumika tena madai ya ugumu au hitilafu za Biblia. Bado matatizo yote kama haya yana uwezo wa kupata suluhisho la busara kabisa ambalo hujipendekeza kwa wanaume na wanawake wa nia njema. Mara nyingi zaidi katika nyakati za hivi majuzi uvumbuzi wa akiolojia umeonyesha ukosoaji mwingi wa Biblia kuwa sio sahihi 'Musa' , tuliambiwa kwa ujasiri 'hataweza kjuandika Pentateuch kwa sababu aliishi kwa ustadi wa kuandika Belshaza, Sargon na Wahiti wote walisemekana kuwa watu wa Biblia wa kubuniwa ' ; na sensa ya kaisari Agusto wakati wa kuzaliwa kwa Yesu iliyotajwa na Luka ilikataliwa kuwa si sahihi. Bado katika mifano hii yote kama ilivyo katika mingine mingi, Biblia imethibitishwa na utafiti zaidi wa kitaalam.

Jambo la kusikitisha ni kwamba ukosoaji mwingi wa Biblia unaenda sambamba na kutokuwa tayari kujibu matakwa ya ujumbe wake na mara nyingi hutegemea nadharia zilizotungwa ambazo zenyewe hazina uthibitisho au zisizoweza kuthibitishwa. Ujinga huo wa kupenda ni msiba wa kibinafsi kwa wale wanaohusika na vile vile kwa wale wanaoshikiliwa nao. Bila shaka Biblia inaweza kustahimili 'haitoi hazina zake uchunguzi wenye kuvutia Zaidi lakini kama ilivyosemwa kwa kufaa hapo awali kwa wachambuzi wake' .

### 'Sauti ya mungu kwa kila mtu'

Akizungumzia Biblia iliyokamilika Mwalimu Mkristo wa Karne ya tatu Origen alikuwa na haya ya kusema 'Hata wakati wa sasa maneno ya utimilifu katika maandiko matakatifu yanakuambia, wale walio na macho ya kuona siri za mbinguni na kutunza kusikia sauti ya M ungu'. Hilo linaonyesha 'Yeye kanunin ya Biblia nyenyewe ya kushughulikia jambo linalotegemea hali ambayo Yesu aliweka. aliye na masikio ya kusikia na asikie' (Luka 8:8, imenukuliwa katika ufunuo 2:7 na mahali pengine). 'sasa anawaamuru watu wotye wa kila mahali Mtume Paulo aliwaambia waathene kwamba Mungu w atubu' (Matendo 17:30) lakini amri hiyo inasikika katika siku zetu kwa njia ya uchapishaji na si tena manabii na mitume wanaongozwa na roho. Biblia ni neno la Mungu lililochapwa kwa njia za miujiza na maongozi na Mungu anahitaji watu wasikilize sauti yake katika kurasa zake, lakini yeye
scoileanna chun cinn sa chúrsa seo?
A. An bhfuiltear ag dul i ngleic leis na tosaíochtaí náisiúnta litearthachta agus uimhearthachta agus/nó folláine agus/nó STEM? B. Má tá, cén chaoi?	A. B.
Conas a léiríonn an cúrsa na prionsabail atá mar bhonn agus thaca ag Cosán, an creat náisiúnta d'fhoghlaim mhúinteoirí, agus na caighdeáin atá ann?	• • • •
Tabhair forbhreathnú/ainm le do thoil ar na príomhábhair/acmhainní léitheoireachta a chuirtear ar fáil do rannpháirtithe.	• • • •
A. An dtugann an cúrsa seo aghaidh ar thosaíocht náisiúnta eile agus B. má thugann, conas a dhéanfar é sin?	A. B.
Cén chaoi a dtabharfar aiseolas do rannpháirtithe maidir lena dtascanna/gceachtanna?	• • • •
Cinntigh go bhfuil eolas agat ar FHÉINMHEASTÓIREACHT SCOILE, TREOIRLÍNTE 2016-2020 agus ar an bhfoilseachán Ag Breathnú ar an Scoil Seo Againne 2016 Creat Cáilíochta do Bhunscoileanna/d'Iarbhunscoileanna agus go ndéantar tagairt shonrach do thacú le múinteoirí i dtaca le FMS a úsáid sna torthaí foghlama sonraithe agus in eispéiris foghlama na rannpháirtithe