Haihuwar Yesu

Adoration of the Shepherds by Dutch painter Matthias Stom, c. 1650

Nativity, wani hoton Orthodox na Rasha na farkon karni na 18 wanda ke nuna abubuwan da ke tattare da hoton Orthodox game da Nativity ta wani mai rubutun hoton Rasha wanda ba a san shi ba

Haihuwar Yesu

Iri	fictional occurrence (en) Bible story (en) jego artistic theme (en) historical event (en)
Bangare na	chronology of Jesus (en) da Joyful Mysteries (en)
Addini	Kiristanci
Has part(s) (en)
adoration of the shepherds (en) adoration of the Magi (en) virgin birth of Jesus (en)

  An samo 'haihuwar Yesu' Kristi a cikin Linjila ta Littafi Mai-Tsarki na Matiyu da Luka. Labaran biyu sun yarda cewa an haifi Yesu a Baitalami, Falasdinu ta zamani, a Yahudiya mai iko da Romawa, cewa mahaifiyarsa, Maryamu, ta yi alkawari da wani mutum mai suna Yusufu, wanda ya fito daga Sarki Dauda kuma ba mahaifinsa ba ne, kuma cewa haihuwarsa ta hanyar sa hannun Allah ne. Yawancin malaman zamani ba sa ganin labaran bishara guda biyu na Nativity a matsayin tarihi na gaskiya tun lokacin da suka gabatar da asusun rikice-rikice da asalin da ba za a iya sulhunta ba. Tarihin duniya na lokacin ba ya daidaitawa da Labaran haihuwar Yesu da farkon yarinta a cikin Linjila biyu. Wasu suna kallon tambayar tarihi a matsayin na biyu, saboda an rubuta Linjila da farko a matsayin takardun tauhidi maimakon jerin lokuta.

Haihuwar Yesu ita ce tushen hutun Kirsimeti na Kirsimeti kuma tana taka muhimmiyar rawa a cikin shekara ta Kirsimeti ta Kirista. Kiristoci da yawa a al'adance suna nuna ƙananan wuraren cin abinci da ke nuna haihuwar Yesu a cikin ko a waje da gidajensu, ko halartar wasan kwaikwayo na haihuwar Yesu ko Gasar Kirsimeti da ke mai da hankali kan sake zagayowar haihuwar Yesu cikin Littafi Mai-Tsarki. Kayan nuni na haihuwar Yesu da ke nuna siffofi masu girman rayuwa al'ada ce a kasashe da yawa na Turai a Lokacin Kirsimeti.

Bayanan zane-zane na haihuwar Yesu ya kasance muhimmin batu ga masu zane-zane Kirista tun daga karni na 4. Bayanan zane-zane na Yanayin haihuwar Yesu tun daga karni na 13 sun jaddada tawali'u na Yesu kuma sun inganta siffar da ta fi dacewa game da shi, babban canji daga farkon hoton "Ubangiji da Maigirma", yana nuna canje-canje a cikin hanyoyin da aka saba amfani da su ta hidimar fastocin Kirista a wannan zamanin.

Labaran Linjila

Linjila ta Matiyu da Luka ne kawai ke ba da labari game da haihuwar Yesu. Dukansu sun yarda cewa an haifi Yesu a Baitalami a lokacin mulkin Sarki Hirudus, cewa mahaifiyarsa ana kiranta Maryamu kuma mijinta Yusufu ya fito ne daga Sarki Dauda (ko da yake ba su yarda da cikakkun bayanai game da layin zuriya ba), kuma dukansu sun musanta asalin iyaye na halitta yayin da suke kula da haihuwa, ko kuma a maimakon haka, kamar yadda aka yi wa Allah. Bayan wannan, sun yarda da kadan. Yusufu ya mamaye na Matiyu kuma Maryamu ta mamaye na Luka, kodayake shawarar cewa ɗayan ya samo asali ne daga Yusufu ɗayan kuma daga Maryamu ba fiye da ƙaddamarwa ce mai ibada ba. Matiyu ya nuna cewa Yusufu ya riga ya sami gidansa a Baitalami, yayin da Luka ya bayyana cewa yana zaune a Nazarat. A cikin Matiyu mala'ika ya yi magana da Yusufu, yayin da Luka yana da daya yana magana da Maryamu. Luka ne kawai ke da labarun da suka shafi haihuwar Yahaya Maibaftisma, ƙididdigar Quirinius, Bautar makiyaya da gabatarwar a cikin Haikali a rana ta arba'in; Matiyu ne kawai ke ɗauke da masu hikima, Tauraron Baitalami, makircin Hirudus, Kisan marasa laifi, da gudu zuwa Misira. Hanyoyin biyu sun bambanta sosai. A cewar Matiyu, Iyali Mai Tsarki ya fara ne a Baitalami, ya koma Misira bayan haihuwa, kuma ya zauna a Nazarat, yayin da bisa ga Luka suka fara ne a Nazarat. [bayanin 1] Ba za a iya daidaita asusun biyu a cikin labarin guda ɗaya ba ko kuma a gano su zuwa wannan Tushen L, wanda ke jagorantar masana su rarraba su a matsayin "Matatu na musamman" (ko kawai Tushen M) da "Luka na musamman" ("maɓallin L). Samfuri:Nativity narrative comparison

⁶Linjilar Matta

Shafin daga Bamberg Apocalypse na ƙarni na 11 wanda ke nuna Matiyu 1:21

Sanarwar ga Yusufu

Maryamu, mahaifiyar Yesu, an yi alkawarin aure ga Yusufu, amma an gano tana da ciki ta hanyar Ruhu Mai Tsarki. Yusufu ya yi niyyar ya sake ta a hankali, amma mala'ika ya gaya masa a cikin mafarki cewa ya kamata ya ɗauke ta a matsayin matarsa kuma ya ba da sunan yaron Yesu, "saboda shi ne zai ceci mutanensa daga zunubansu". Wannan zai cika annabcin cewa budurwa za ta haifi ɗa, wanda za a san shi da Emmanuel, ma'ana "Allah yana tare da mu". Yusufu ya farka, ya ɗauki Maryamu a matsayin matarsa, bai yi jima'i da ita ba, kuma ta haifi ɗa namiji, kuma ta ba shi sunan Yesu (Matiyu 1:18-25).

An nuna cewa Yusufu shi dan Dauda ne (mala'ika ya kira shi "ɗan Dauda") kuma magajin masarautar Yahuza, amma Matiyu 1:16 ya nuna cewa Yesu ba ɗan Yusufu ba ne, kuma Matiyu yana mai da hankali kada ya taɓa magana da shi ta wannan hanyar. Matsayin Yusufu a cikin sunan yaron ya nuna cewa ana karbarsa bisa doka, kuma ta haka ne ya zama, kamar mahaifinsa na yanzu, "ɗan Dauda".

Bautar masu sihiri

Haihuwar ta faru ne a garin Baitalami a yankin da aka sani da Yahudiya ga Romawa da Yahuza ga Assuriyawa, a zamanin Sarki Hirudus (Hirudus Mai Girma). Mutanen da suka yi hikima daga Gabas (Magi) sun zo Urushalima, suna tambayar inda za su iya samun yaron da aka haifa Sarkin Yahudawa, domin sun ga tauraron a tasowa, kuma suna so su girmama shi. Hirudus da dukan Urushalima sun ji tsoro lokacin da suka ji wannan, amma Hirudus, ya koyi daga manyan firistoci da marubuta cewa za a haifi Almasihu a Baitalami bisa ga annabci, ya aika da Magi zuwa can tare da umarni su dawo su gaya masa lokacin da suka same shi. Magi sun bauta wa yaron a Baitalami kuma sun ba shi kyaututtuka na zinariya, turare, da mira, amma mala'ika ya gargadi su cikin mafarki kada su koma ga Hirudus, kuma sun koma gida ta wata hanya.

Kisan kiyashi na marasa laifi, gudu zuwa Misira, da komawa Isra'ila

Lokacin da Hirudus ya san cewa Magi sun yaudare shi, sai ya yi fushi kuma ya kashe duk yaran da ke ciki da kewayen Baitalami a ƙarƙashin shekaru biyu (Kisan kiyashi na marasa laifi). Wannan ya kasance a cikin cikawar annabi Irmiya: "An ji murya a cikin Rama, tana kuka da kuka mai ƙarfi, Rahila tana kuka ga 'ya'yanta; ta ki ta'aziyya, saboda ba su da yawa. " Amma mala'ika ya bayyana ga Yusufu a cikin mafarki kuma ya gargadi shi ya ɗauki yaron da mahaifiyarsa ya gudu zuwa Masar, kuma Iyali Mai Tsarki ya kasance a can har sai ya mutu don cika kalmomin annabin, "Daga Masar na kira ɗana. "A mutuwar Hirudus mala' Ya bayyana ga Yusufu yaƙi da ya zo wurin mafarkinsa, Isra'ila, nan za ta cika shi da za a wurin Isra'ila. Ya yi masa: "Aya, nan Masar yaƙi da za a cika shi". ""

A cikin wannan babi, marubucin Matiyu yana buƙatar tabbatar da cewa "Yesu na Nazarat" an haife shi ne a Baitalami, garin da aka haifi Dauda, domin "ɗan Dauda" da aka haifa a can zai zama "Sarkin Yahudawa" (sunan da ba ya sake bayyana a cikin Matiyu har sai an gicciye shi). Tsoron Hirudus da ziyarar Magi sun nuna haihuwar sarauta, kamar yadda matani daban-daban na annabci da aka nakalto ko aka ambata a wannan babi.

Linjilar Luka

Angel Gabriel's Annunciation to Mary, by Murillo, c. 1660

A cikin Linjilar Luka, lokacin da Hirudus ya kasance sarkin Yahudiya, Allah ya aika mala'ika Jibra'ilu zuwa Nazarat a Galili don sanar da budurwa mai suna Maryamu, wacce aka yi riƙo ga wani mutum mai suna Yusufu, cewa za a haifi ɗa a gare ta. Mala'ika Jibra'ilu ta sanar da cewa za ta ba shi suna Yesu, domin zai zama Ɗan Allah kuma ya mallaki Isra'ila har abada. Lokacin da lokacin haihuwar ya yi kusa, Kaisar Augustus ya ba da umarnin ƙididdigar yankunan Romawa, kuma Yusufu ya ɗauki Maryamu zuwa Baitalami, tsohon birnin Dauda, kamar yadda yake daga Gidan Dauda. An haifi Yesu a Baitalami; tunda babu inda za su zauna a cikin garin, an kwantar da jaririn a cikin wani shinge yayin da mala'iku suka sanar da haihuwarsa ga ƙungiyar makiyaya waɗanda suka bauta masa a matsayin Almasihu da Ubangiji.

Dangane da Dokar Yahudawa, iyayensa sun gabatar da jariri Yesu a Haikali a Urushalima, inda mutane biyu a cikin haikalin, Simeon da Anna Anna Anna Anna Annabi, suka gode wa Allah wanda ya aiko da cetonsa. Yusufu da Maryamu sun koma Nazarat.

Ranar da wurin haihuwar

Bagadin a cikin Cocin haihuwar Yesu, Baitalami

Matthew and Luke agree that Jesus was born in Bethlehem in Judea during the reign of Herod the Great. In Luke the newborn baby is placed in a manger "because there was no place in the katalyma". Katalyma might mean a private home (this has little support among scholars), or a room in a private home, or an inn, but it is impossible to be certain which is meant.

In the 2nd century, Justin Martyr stated that Jesus had been born in a cave outside the town, while the Protoevangelium of James described a legendary birth in a cave nearby. The Church of the Nativity inside the town, built by St. Helena, contains the cave-manger site traditionally venerated as the birthplace of Jesus, which may have originally been a site of the cult of the god Tammuz. In his Contra Celsum (1.51), Origen, who travelled throughout Palestine beginning in around 215, wrote of the "manger of Jesus".

Ranar haihuwar Yesu Banazare ba a bayyana ta a cikin Linjila ko a cikin wani rubutu na duniya ba, amma bisa ga mutuwar Hirudus zai sanya kwanan wata tsakanin 6 BC da 4 BC. Shaidar tarihi ba ta da tabbas don ba da izinin ƙaddamar da kwanan wata, amma an kiyasta kwanakin ta hanyar sanannun abubuwan tarihi da aka ambata a cikin asusun haihuwar Yesu, ta hanyar aiki a baya daga ƙaddamar da farkon hidimar Yesu, ko kuma ta hanyar haɗa alamun taurari da aka ambata tare da ainihin tarihin taurari da abubuwan da suka faru.

Jigogi da kwatance-kwatanta

Binciken jigogi

Linjilar Matiyu daga Littafi Mai Tsarki na Habasha, 1700

Helmut Koester ya rubuta cewa yayin da labarin Matiyu ya samo asali ne a cikin yanayin Yahudawa, an tsara Luka don yin kira ga Duniyar Girka da Romawa. Musa, yayin da makiyaya suka kasance marasa kyau ga Yahudawa a zamanin Yesu, ana ganinsu a cikin al'adun Girka da Romawa a matsayin "alamu na zamanin zinariya lokacin da alloli da mutane suka rayu cikin salama kuma yanayi yana cikin jituwa". C. T. Ruddick Jr. ya rubuta cewa labaran haihuwar Luka na Yesu da Yahaya an tsara su ne a kan wurare daga Farawa, surori 27-43. Ko ta yaya, haihuwar Luka ta nuna Yesu a matsayin mai ceto ga dukan mutane, yana bin asalin zuwa ga Adamu, yana nuna mutuntakarsa ta yau da kullun, kuma kamar yadda yake ga yanayin ƙasƙanci na haihuwarsa. Luka, yana rubutu ga masu sauraro na Al'umma, ya nuna jariri Yesu a matsayin mai ceto ga al'uminai da Yahudawa. Matiyu yana amfani da ƙa'idodi daga nassi na Yahudawa, al'amuran da ke tunatar da rayuwar Musa, da kuma tsarin lambobi a cikin asalinsa don gano Yesu a matsayin ɗan Dauda, na Ibrahim, da na Allah. Gabatarwar Luka ta fi tsayi, tana jaddada shekarun Ruhu Mai Tsarki da isowar mai ceto ga dukan mutane, Yahudawa da al'ummai.

Manyan malamai suna fassara haihuwar Matiyu kamar yadda yake nuna Yesu a matsayin sabon Musa tare da asalin da ya koma Ibrahim, yayin da Ulrich Luz ke kallon kwatancin Matiyu na Yesu a lokaci guda a matsayin sabon Moses da kuma akasin Musa, kuma ba kawai sake ba da labarin labarin Musa ba. Luz ta kuma nuna cewa a cikin labarin kisan kiyashi, an sake ba da ƙa'idar cikawa: Rahila, mahaifiyar kakannin Isra'ila, tana kuka ga 'ya'yanta da suka mutu (Matiyu 2:18).

Masana da suka fassara Matiyu kamar yadda ya jefa Yesu a matsayin Musa na biyu suna jayayya cewa, kamar Musa, jariri Yesu ya sami ceto daga mai kisan kai; kuma ya gudu daga ƙasar haihuwarsa har sai mai tsananta masa ya mutu kuma yana da aminci ya dawo a matsayin mai ceton mutanensa. A cikin wannan ra'ayi, labarin da ke cikin Matiyu ya dogara ne akan labarin da ya gabata wanda aka tsara akan al'adun game da haihuwar Musa. Magi sun sanar da haihuwar Musa ga Fir'auna; an yi wa yaron barazana kuma an ceto shi; wani mugun sarki ya kashe yaran Isra'ila maza.

According to Ulrich Luz, the beginning of the narrative of Matthew is similar to earlier biblical stories, e.g., the Annunciation of Jesus' birth (Matthew 1:18–25) is reminiscent of the biblical accounts of the births of Ishmael (Genesis 16:11, Genesis 17), Isaac (Genesis 21:1), Samson (Judges 13:3, 13:5), and recalls the Haggadic traditions of the birth of Moses. Yet in Luz's view, the contours appear, in part, strangely overlapped and inverted: "Egypt, formerly the land of suppression becomes a place of refuge and it is the King of Israel who now takes on the role of Pharaoh. Yet Matthew is not simply retelling the Moses story. Instead, the story of Jesus really is a new story: Jesus is at once the new Moses and the inverse of Moses."