Isahluko samashumi amabili

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Uvuko

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1 Kwathi ngolokuqala lweviki uMariya Magdalena wafika ethuneni ekuseni kusemnyama, wakhangela ilitshe elalisusiwe ethuneni.

2. Wasegijima, waya kuSimoni Petru nakomunye umfundi uJesu amthandayo, wathi kubo: Bayisusile iNkosi ethuneni, asazi lapho abayibeke khona.

3. UPetro wasephuma lomunye umfundi, bafika ethuneni.

4 Bagijima bobabili kanyekanye; omunye umfundi wagijima kakhulu kunoPetru, wafika kuqala ethuneni.

5. Ekhothama, ebuka amashidi abekiwe; nokho akangenanga.

6 Khona kwafika uSimoni Petru emlandela, wafika ethuneni, bheka, izindwangu zedlulwa;

7 Neduku elaliphezu kwekhanda lakhe, lingabekwanga nezindwangu, kodwa lilodwa, songwe ndaweninye.

8 Ngakho wangena laye omunye umfundi owayefike kuqala ethuneni, wabona, wakholwa.

9. Ngokuba babengakawazi umbhalo othi umelwe ukuvuka kwabafileyo.

10. Khona-ke abafundi babuyela kubo.

Ekupheleni kwesahluko esandulele, uJosefa wase-Arimatheya noNikhodemu bagcoba umzimba kaJesu ngamafutha amaningi nezinongo, bawusonga ngezindwangu zelineni, bawubeka ethuneni. Siphawulile ukuthi lesi senzo simelela isisa, nenhlonipho ngomqondo ongokoqobo weZwi. Nakuba singase singaqondi ngokugcwele incazelo yangaphakathi yesiqephu esithile, sisezwa ubungcwele baso. Ngakho-ke, sikubheka ngenhlonipho ejulile futhi sikubeka endaweni ekhethekile ezingqondweni zethu. Konke lokhu kuvezwa indlela uJosefa noNikhodemu abanakekela ngayo isidumbu sikaJesu.

Lapho uJosefa noNikhodemu befaka isidumbu sikaJesu ethuneni, kwakungoLwesihlanu kusihlwa ngaphambi nje kokuqala kweSabatha. Njengoba lesi siqephu esilandelayo siqala, manje sekuwusuku lwesithathu selokhu uJesu abethelwa esiphambanweni nokungcwatshwa kwakhe, nokuqala kwesonto elisha. Njengoba kulotshiwe ukuthi: “Ngosuku lokuqala lweviki uMariya Magdalena wafika ethuneni ekuseni kusemnyama.” Ubumnyama bubonisa ukuntula kukaMariya ukuqonda ngalokho okwenzekile kuJesu. Into yokuqala ayibonayo ukuthi “ilitshe lalisusiwe ethuneni” (Johane 20:1).

Ngokuvamile, ngemva kokuba isidumbu sibekwe ethuneni, kubekwa itshe elisindayo eduze kwembobo, livale ithuna ngokuphumelelayo. Kodwa lokhu kwehlukile. Itshe lisusiwe. Ebona lokhu, uMariya ucabanga ukuthi kukhona othathe isidumbu sikaJesu. Njengoba egijima ethuneni, wahlangana noPetru noJohane futhi wathi kubo: “Bayisusile iNkosi ethuneni, futhi asazi ukuthi bayibekephi.”Johane 20:2). Ngaphandle kokungabaza, uJohane noPetru bagijimela ethuneni ukuze babone okwenzekile. Njengoba kulotshiwe ukuthi: “Base begijima bobabili kanyekanye, nomunye umfundi [uJohane] wagijima wadlula uPetru, wafika kuqala ethuneni.”Johane 20:4).

EVangelini NgokukaJohane kuphela sifunda ukuthi uJohane noPetru bagijimela ndawonye ethuneni, nokuthi ekugcineni uJohane ugijima kunoPetru. Kuzo zonke izindaba zevangeli, sibonile ukuthi elithi “Petru” lifanekisela ukholo oluza ngokuqonda iqiniso, futhi elithi “Johane” libonisa uthando lokusebenzela abanye. Njengoba sifunda iqiniso futhi silifaka ekuphileni kwethu, siqala ukuthola intando entsha. Yilapho uthando lwenkonzo luhola kancane kancane. Asiqali nje ukubona ubuhle ngaphakathi kweqiniso, kodwa siqala ukuzwa lobo buhle futhi. ¹

Kusukela kuleli phuzu kuya phambili, ukuguqulwa kwenzeka. Sithoma ukuphila ngokuvumelana neqiniso, ingasi ngombana liyinto elungileko, kodwana ngombana simthanda kwamambala uZimu nokuthanda ukukhonza abanye. Ngaphezu kwalokho, sizizwa sijabule ngokuba usizo. Ngakho-ke, kulotshiwe ukuthi uJohane, obonisa uthando lwenkonzo, uyagijima kunoPetru futhi ungowokuqala ukufika ethuneni. ²

Nakuba uJohane efika kuqala, uPetru ungowokuqala ukungena. Njengoba kulotshiwe ukuthi: “Ekhothama [uJohane] elunguza, wabona izindwangu zelineni zikhona; nokho akangenanga. Kwasekufika uSimoni Petru emlandela, wangena ethuneni.Johane 20:5-6). Ekukhuleni kwethu ngokomoya, lokhu kubhekisela endimeni ebalulekile ukuqonda kweqiniso okuqhubeka kuyifeza ekuzalweni kabusha kwethu. Nakuba ukuguquka kwenzeka lapho uthando luhola, ukuqonda iqiniso akuyekwa. Nakuba lingasekho endaweni yokuqala, iqiniso lisasebenza ndawonye nothando lwenkonzo.

Kulokhu, uPetru, obonisa iqiniso ekuqondeni (okuwukholo), ungena kuqala. Njengoba engena, uhlolisisa imininingwane. Njengoba kulotshiwe: “[UPetru] wabona izindwangu zelineni zikhona, neduku elalisekhanda lakhe lingekho nezindwangu, kodwa lisongiwe wodwa.”Johane 20:6-7). Lezi zembozo zangaphandle, lapho zehlukaniswa nomzimba kaJesu, zifanekisela amaqiniso angaphandle eZwi ngaphandle kwencazelo yawo engokomoya. ³

Nakuba ukholo lungena kuqala, uthando luyalandela ngokushesha. Ngakho, ngemva kokuba uPetru engenile, uhambisana noJohane. Njengoba kulotshiwe ukuthi: “Khona-ke wangena nomunye umfundi ofike kuqala ethuneni; wabona futhi wakholwa” (Johane 20:8). Endabeni engokoqobo, bobabili uPetru noJohane bakholelwa, njengoba kwenza uMariya Magdalena, ukuthi kukhona osuse itshe wathatha isidumbu sikaJesu. Lokhu kungenxa yokuthi, “babengakawazi umbhalo, ukuthi umelwe ukuvuka kwabafileyo” (Johane 20:9).

Okwamanje, futhi ikakhulukazi ngenxa yokuthi babengayiqondi imibhalo eyayiprofetha ngokuvuka kukaJesu, uMariya, uJohane, noPetru bazizwa belahlekile futhi bedidekile. Bazi kuphela ukuthi umfundisi wabo othandekayo ubethelwe esiphambanweni, futhi manje umzimba Wakhe usususiwe. Abazi ukuthi uJesu uvukile. Okuwukuphela kwento abayibonayo yizingubo zelineni ezazimboze isidumbu sikaJesu nendwangu egoqwe ekhanda lakhe.

Bedidekile futhi bedangele, abafundi bayasuka ethuneni. Njengoba kulotshiwe ukuthi: “Abafundi baphinde bamuka baya emakhaya.”Johane 20:10). Kumelwe kuphawulwe ukuthi inkulumo ethi “emizini yabo” iyinguqulo ehlanekezelwe yegama lesiGreki elithi pros hautous [πρὸς αὑτοὺς] elisho “kubo” noma “kubo ngokwabo.” Nakuba kunengqondo ukuthatha lokhu njengokusho ukuthi uJohane noPetru babuyela “ezindlini zabo,” isiGreki sangempela sifundisa ukuthi baphinde babuyela “kubo ngokwabo”—okungukuthi, ezimweni zabo zengqondo zakudala nasezinkambweni zabo zokuziphatha abazijwayele.

Nokho, uMariya akabuyeli emzini wakhe, noma aye ndawo. Kunalokho, uhlala ethuneni.

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Isicelo esingokoqobo

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Noma nini lapho sizwa izindaba ezicasulayo, sibhekana nezimo eziyinselele, noma sibhekana nokulahlekelwa okudumazayo, singase silingeke ukuba sibuyele ezindleleni zakudala zokucabanga, ukuzwa, nokwenza. Lezi yizikhathi lapho silingeka khona ukuba “sibuyele kithi”—okungukuthi, ukubuyela esimweni sethu esidala, ukuziphatha, kanye nezimpendulo. Lokhu kuthambekela kokubuyela emifanekisweni yakudala umelelwa uJohane noPetru ‘ababuyela kubo. Kuyisifundo esiyisixwayiso kithi sonke. Ngakho-ke, njengesenzo esiwusizo, qaphela ukuthambekela kokubuyela ezindleleni zangaphambili zokucabanga nokuziphatha. Esikhundleni sokubuyela emaphethini akho amadala, landela isibonelo sikaMariya. Hlala uqinile. Ngisho noma ithuna libonakala lingenalutho okwamanje, uJesu usekhona, ekukhuthaza ukuba uphakamele izimpendulo ezindala, wenze ngentando yakho entsha.

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UMariya Ubona Izingelosi

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11 Kodwa uMariya wema ethuneni ngaphandle ekhala. Kwathi esakhala, wakhothamela ethuneni.

12 wabona izingelosi ezimbili zembethe okumhlophe zihlezi, enye ngasekhanda nenye ngasezinyaweni, lapho isidumbu sikaJesu besilele khona.

13 Basebesithi kuye: Mama, ukhalelani? Wathi kubo: Ngoba bayithathile iNkosi yami, njalo kangazi lapho abayibeke khona.

14. Eseshilo lokho waphenduka, wabona uJesu emi, kepha wayengazi ukuthi nguJesu.

15 UJesu wathi kuye: Mama, ukhalelani? Ufuna bani? Yena ecabanga ukuthi ngumphathi wensimu, wathi kuye: Nkosi, uma umsusile, ngitshele lapho ombeke khona, ngiyakumsusa.

16 UJesu wathi kuye: Mariya. Yena waphenduka, wathi kuye: Rabhoni, okungukuthi, Mfundisi.

17. UJesu wathi kuye: Ungangithinti, ngokuba angikenyukeli kuBaba; kodwa hamba uye kubafowethu, uthi kubo: Ngenyukela kuBaba wami noYihlo, kuNkulunkulu wami noNkulunkulu wenu.

18. UMariya Magdalena wafika, wabikela abafundi ukuthi uyibonile iNkosi, nokuthi itshilo lokho kuye.

UMariya Magdalena akasuki endaweni noma abuyele emzini wakhe. Kunalokho, uhlala ethuneni. Yilapho isiqephu esilandelayo siqala khona. Njengoba kulotshiwe ukuthi: “Kepha uMariya wema ngaphandle ngasethuneni ekhala, ekhala, wakhothama, walunguza ethuneni.”Johane 20:11). Ngenxa yothando lwakhe ngoJesu, uMariya uyakwazi ukubona izinto zomoya uJohane noPetru ababengazibona. Eqinisweni, kulotshiwe ukuthi uMariya “wabona izingelosi ezimbili zembethe okumhlophe zihlezi, enye ngasekhanda nenye ngasezinyaweni, lapho isidumbu sikaJesu besilele khona”Johane 20:12).

Lapho uJohane noPetru belunguza, babona ilineni elingaphili nendwangu esongiwe kuphela. Kodwa lapho uMariya Magdalena ebheka phakathi, ngosizi lwakhe nezinyembezi zakhe, ubona izidalwa eziphilayo—empeleni, ubona izingelosi ezimbili. Ngokufanayo, kunezikhathi lapho sibheka eZwini futhi singaboni lutho ngaphandle kwamazwi angaphili angasishukumisi noma angakhulumi kithi. Nokho, kuhluke ngokuphelele lapho sibheka eZwini futhi sibona izingelosi zikhuluma nathi, zisimema ukuba sizindle ngezimo zethu zangaphakathi. Ngakho-ke, lezi zingelosi zibuza uMariya, ngokufaneleka kakhulu, “Mame, ukhalelani na?” (Johane 20:13).

Impendulo kaMary ilula futhi iqondile. Uthi, “Ngokuba bayithathile iNkosi yami futhi angazi ukuthi bayibekephi” (Johane 20:13). Kulokhu, uMariya ukhulumela ngamunye wethu. NjengoMariya, nathi, sibhekana nezikhathi lapho iNkosi ibonakala ingekho, futhi asazi ukuthi singayitholaphi. Okwamanje, ubuhle neqiniso kubonakala kungekho ekuphileni kwethu. Yilokhu okuqukethwe, ngaphakathi kakhulu, esililo sikaMariya, “Bayithathile iNkosi yami.” ⁴

Nokho, iqiniso liwukuthi iNkosi ayilokothi “isuswe,” futhi ayikaze isilahle. Ukuthi nje kunezikhathi lapho singakwazi ukuzwa ubukhona Bakhe. Ngisho nangalezo zikhathi lapho uNkulunkulu ebonakala engekho, empeleni, useseduze kakhulu. Njengoba kulotshiwe ukuthi: “Eseshilo lokho waphenduka, wabona uJesu emi lapho, kepha wayengazi ukuthi nguJesu.”Johane 20:14). Ephinda umbuzo ofanayo owabuzwa izingelosi, uJesu uthi, “Sifazane, ukhalelani na? Khona-ke uJesu unezela lamazwi: “Nifuna bani na?” (Johane 20:15). ⁵

Nakuba uMariya emthanda uJesu, akakaqondi isimo Sakhe sangempela. Yingakho engakwazi ukumazi, njengoba nje emi phambi kwakhe. Siyafunda, “Yena, ethi ungumlimi wensimu, wathi kuye: ‘Nkosi, uma umthathile, ngitshele lapho ombeke khona, ngiyakumsusa’” ( Joh.Johane 20:15). Ekujuleni kosizi lwakhe, uMariya akaqapheli ukuthi Lowo okushonelwe okulusizi kangaka umi phambi kwakhe. Egajwe usizi lwakhe, uMariya ubona kuYe kuphela umuntu ongamsiza athole isidumbu sikaJesu. Kungalesi sikhathi lapho uJesu ethi kuye, “Mariya” (Johane 20:26).

Kuze kube yilapho uJesu embiza ngegama lapho uMariya eba nesikhashana sokuqashelwa. Lokhu kusikhumbuza amazwi kaJesu ngaphambili kuleli vangeli lapho ethi uMalusi Omuhle “ubiza ezakhe izimvu ngamagama … nezimvu ziyamlandela, ngokuba ziyalazi izwi lakhe” Johane 10:3-4). Lapho ebiza uMariya ngegama, uJesu uthinta okuthile ekujuleni kwakhe, avuse umoya wakhe. Kungaleso sikhathi lapho uMariya ebona khona uJesu futhi amemeze, “Rabboni!” (Johane 20:16).

Ukukhetha kukaMariya isiqu esithi “rabboni” kunesithi “Nkosi” kubalulekile. Igama elithi “rabboni” limane lisho “uthisha.” Lona umsuka wegama elithi “rabi”—isiqu esinikezwa umfundisi wenkolo ongumJuda noma umholi ongokomoya. Kulokhu, kunomehluko ocacile phakathi kokubona uJesu njengomholi wakhe ongokomoya nokubona uJesu njengeNkosi yakhe. UMariya, ngalo lonke uthando nokuzinikela kwakhe, usambiza—okungenani ngalesi sikhathi—“Rabboni.” Ngenxa yalokhu, impendulo kaJesu icacile. Wathi kuye: “Ungangithinti, ngokuba angikenyukeli kuBaba.”Johane 20:17). ⁶

Nakuba kuyiqiniso ukuthi uMariya uzinikele kuJesu, ukuqonda kwakhe kuye kwakhula kwaze kwaba seqophelweni lapho amqaphela khona njengomfundisi wakhe othandekayo. Kungalesi sizathu uJesu athi, ekhuluma ngokuvumelana nesimo sikaMariya sokuqonda, ukuthi angamthinti—ngoba akakabi—engqondweni yakhe—ukhuphukele kuBaba. Ukungacaci okuqhubekayo engqondweni kaMariya kusikiselwa umongo. UMariya wayefike ethuneni ekuseni ngalolo suku kusemnyama. Nakuba kancane kancane ayeqala ukuvela ekukhanyeni okukhulu, ukusa kokwazi ngokugcwele kwakungakafiki. Kafushane, uMariya usabheka uJesu njengomfundisi wakhe, kodwa akakamboni enkazimulweni Yakhe evukile. ⁷

UJesu wabe esenezela, “Kodwa hamba uye kubafowethu, uthi kubo, ‘Ngenyukela kuBaba noYihlo, kuNkulunkulu wami noNkulunkulu wenu’” ( Joh.Johane 20:17). Nakuba inqubo yokukhazinyuliswa kwase isiqediwe ngokugcwele esiphambanweni, lokhu akukakabi ngokoqobo kuMariya noma kubafundi. Eqinisweni, ezingqondweni zabo, okuwukuphela kwento abayaziyo ukuthi uJesu wafa esiphambanweni, nokuthi umzimba Wakhe usususiwe.

Kungakho uJesu manje ethumela uMariya kubafundi bakhe nomyalezo ofana nalowo abatshela wona enkulumweni yakhe yokuvalelisa. Ngaleso sikhathi wathi kubo: “Kusezakuba yisikhashana ningabe nisangibona; kubuye kube yisikhashana ningibone, ngokuba ngiya kuBaba” Johane 16:16). Kulokhu uMariya uzobatshela ukuthi uJesu “ukhuphukela kuYise.”

Nakuba lokhu kungekona ukuvezwa okuphelele kwalokho okwenzeka esiphambanweni, kuyincazelo abafundi abangayiqonda ngalesi sikhathi. Phakathi naleso sikhathi, uJesu uzoqhubeka ephakama ekuqondeni kwabo aze akhuphuke ngokugcwele emiqondweni yabo futhi abonakale njengeNkosi evukile nekhazinyulisiwe. Kungaleso sikhathi lapho beyokwazi khona ukuqonda incazelo yangempela yovuko.

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Ithuna elingenalutho

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Ukunyamalala okungaqondakali kwesidumbu sikaJesu kuye kwabathusa futhi kubadida abalandeli bakaJesu. Bengazi iziprofetho zeBhayibheli ezibikezela ukuthi uMesiya wayeyovuka ngosuku lwesithathu, uMariya, uJohane, noPetru bonke bacabanga ukuthi isidumbu sikaJesu ngandlela-thile sisusiwe. Nokho, eminyakeni engamakhulu ayisikhombisa ngaphambili, uvuko lwaluprofethiwe emibhalweni yesiHeberu. Umprofethi uJona wakhuluma ‘ngokuvuswa ngosuku lwesithathu’ (Jona 2:10), uHoseya wathi: “Ngosuku lwesithathu uyakusivusa.”Hoseya 6:2).

Khona-ke, ngokombhalo, uJesu “wavuswa”—okungukuthi, wavuswa—ngosuku lwesithathu. Kodwa kanjani? Kwenzekeni ethuneni? Kungani bathola imichilo yelineni yomzimba kaJesu kuphela kanye nendwangu egoqiwe yekhanda Lakhe? Wayekuphi uJesu? Futhi kwenzekani emzimbeni waKhe na? Ukuze siphendule le mibuzo, kubalulekile ukuqonda ukuthi ukubethelwa kwakuyisinyathelo sokugcina uJesu akhazimulisa ngaso ubuntu Bakhe ngokugcwele. Ngokwenza kanjalo, wasusa insalela yokugcina yobuntu Bakhe obubuthakathaka futhi waba nobunkulunkulu ngokugcwele.

Ukuze zisisize siqonde lo mqondo, izazi zeBhayibheli ziye zaqhathanisa le nqubo nokuqala ngokukhipha intambo yoboya engutsheni bese ifaka intambo yegolide esikhundleni sayo. Njengoba izintambo zoboya zikhishwa futhi esikhundleni sazo kufakwe ezisagolide, yonke ingubo ekugcineni iba igolide elihlanzekile. Ngokufanayo, kodwa ngendlela enkulu kakhulu, kancane kancane uJesu washintsha yonke into eyayingaphelele futhi inomkhawulo kuYe wafaka lokho Okuphelele nokungapheli. Lokhu wakwenza ngezimpi zezilingo ezilandelanayo lapho Aqeda khona ngokuphelele konke ukuthambekela kobubi namanga. Ekugcineni, akukho lutho olwasala ngaphandle kobuNkulunkulu uqobo—okungukuthi, uMzimba Waphezulu wothando olumsulwa nokuhlakanipha okumsulwa. ⁸

Nokho, konke lokhu kwakuyinqubo kancane kancane. Ngesikhathi uJesu esaphila emhlabeni, wayelokhu ematasa ehlanganisa iqiniso laphezulu ayezolifundisa ngothando lwaphezulu olwaluwumphefumulo Wakhe. Kwakukhona izikhathi lapho lokhu kuhlangana kwakubonakala sengathi kuphelele, isibonelo, lapho ethi, “Mina noBaba wami simunye” Johane 10:30). Kodwa lezi zikhathi zaziyingxenye yenqubekelaphambili eqhubekayo eya ekukhazinyulisweni okuphelele. Le nqubo yaphela kuphela ngesikhathi sokuvuka nokwenyuka. Kungaleso sikhathi kuphela, lapho yonke into ayeyizuze kunina isichithiwe, lapho “umzimba wokuvuka” omusha wembathiswa khona. Kungaleso sikhathi kuphela lapho Ayengathi ngempela, “Kufeziwe” Johane 19:30)—Amazwi akhe okugcina esiphambanweni. ⁹

Umqondo wokuthi umzimba weNkosi wenyama wachithwa, kungashiyi lutho ngemuva, ungafaniswa nendlela intukuthelo enqamuka ngayo lapho kutholakala ukuqonda, noma indlela ukucasuka okunyamalala ngayo lapho kuthethelelwa, noma indlela inzondo ephela ngayo lapho kuphakama uthando. Lezi zimfanelo ezingezinhle “aziyi” ndawo. Bamane baphele phambi kokuqonda, ukuthethelelwa, nothando. Ngokufanayo, konke ukuvela kweqiniso ngomqondo ongokoqobo weZwi, ngokwesibonelo ukuthi iNkosi ithukuthele, inempindiselo, futhi iyajezisa, kuyashabalala njengoba singena sijula ngokwengeziwe emqondweni ongokomoya weZwi.” ¹⁰

Enye indlela yokuqonda inqubo yokukhazimuliswa kweNkosi ukuyiqhathanisa nomshado. Ekuqaleni, indoda nomkayo bathembisana ukuthandana. Befunga ukuthi bazolahla ukuthambekela kwefa lokungabi namusa nobugovu, baphendukela eNkosini ukuze benze kanjalo. Ngokuhamba kwesikhathi, njengoba bephila ngokuvumelana nemithetho kaNkulunkulu, injabulo yabo yokuhlala ndawonye iyanda. Ngesikhathi esifanayo, izithembiso nezithembiso ezenziwa ngesikhathi somshado naseminyakeni yokuqala yomshado zibonakala “ziyashabalala.” Kunalokho, indoda nomkayo manje bayathandana, hhayi ngoba bethembise ukwenza kanjalo, kodwa ngenxa yokuthi, ngokusuka ezinhliziyweni zabo, sekuyindlela yabo yokuphila. Ngenxa yokuthi imimoya yabo iye yaba munye, ngomqondo ongokomfanekiso, ‘banyamanye. ¹¹

Inqubo efanayo yenzeka ezingeni lomuntu ngamunye. Ekuqaleni, iqiniso libonakala lingaphandle kwethu. Yinto esiyifundayo. Ekugcineni, njengoba siphila ngobuqotho eqinisweni, ikakhulukazi ezikhathini ezinzima, izinqumo zamabomu ziba izenzo ezizenzakalelayo. Lokho okwake kwenzeka njengokuziphoqa ukuba uphile ngeqiniso ekugcineni kuba umkhuba wasezulwini. Kancane kancane, iqiniso nobuhle kuye kungabonakali emcabangweni, ngezwi, nangesenzo. Ngale ndlela, njengoba sihlakulela imvelo entsha noma “yesibili,” iqiniso lihlanganiswa nothando kangangokuthi iqiniso libonakala selinyamalele. Ngendlela efanayo, kodwa ngezinga elikhulu kakhulu, uJesu waphuma ethuneni engashiyanga lutho ngaphandle kwezindwangu zelineni ezazimboze umzimba Wakhe. Ukuhlakanipha kwaphezulu kwase kumunye ngothando lwaphezulu. ¹²

Yebo, uMariya wayengakwazi noma yikuphi kwalokhu, ngoba kwase kuveziwe. Kuleli qophelo, konke uMariya angakwenza ukumangala ngokuvela kukaJesu kungazelelwe futhi alandele imiyalelo Yakhe. Ngakho-ke, njengoba lesi senzakalo siphela, uMariya uyasuka ethuneni ahambe ayotshela abafundi lokho uJesu amtshele ukuba abatshele khona—ukuthi ukhuphukela kuYise nakuYise wabo, kuNkulunkulu waKhe nakuNkulunkulu wabo. Lapho efika, wabatshela ukuthi uyibonile iNkosi, nokuthi “ikhulume lezi zinto kuye” (Johane 20:18).

Umlayezo uMariya awulethela abafundi uyavumelana nokuqonda kwabo. Nakuba uJesu evukile ngempela futhi wahlanganiswa ngokugcwele nomphefumulo Wakhe wobuNkulunkulu awubiza ngokuthi “uBaba,” lokhu kusengaphezu kokuqonda kwabafundi Bakhe. Kubo, ngalesi sikhathi, kwanele ukwazi ukuthi uJesu usalokhu enyukela kuYise. Lokhu kuyinto eyenzekayo nasemqondweni wethu ngamunye. Kuhamba isikhathi lapho uJesu “enyuka” ngokuqonda kwethu size sifinyelele ekuqondeni ukuthi ngempela “munye” noBaba—ukuthi Kuye ukuhlakanipha okuphelele nothando oluphelele akuhlukaniseki.

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Isicelo esingokoqobo

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Ukuzalwa kabusha kuqala ngokufunda iqiniso nokulwela ukuphila ngokuvumelana nalo. Ekugcineni, lokho okuqala njengesinqumo sangamabomu nomzamo onzima kuba lula njengoba siba “nemisipha engokomoya.” Yebo, ukuthuthuka ngokomoya akunakwenzeka ngaphandle kukaNkulunkulu osiphakamisela kanzima ngasese, kodwa kumelwe sikwenze lokhu kuphakamisa noma kunjalo, njengokungathi sizenzela thina. Nakuba umzabalazo wethu ungekho ongaqhathaniswa nokulwa kukaJesu nesihogo sonke, sonke sinokubethelwa esiphambanweni nokuvuka kwethu. Ngakho-ke, njengesicelo esingokoqobo, cabangela ithuba lokuthi noma isiphi isikhathi singaba okuhlangenwe nakho kovuko kuwe. Isibonelo, lapho ubona umcabango ongemuhle noma umuzwa ungena, mhlawumbe ngemva kokuhlehla, ukulahlekelwa, noma ukudumazeka, kuvume lokho, thandaza kuJehova ucele usizo, khumbula iqiniso, bese uvumela iNkosi ukuba iphakame kuwe, ikunikeze. wena wonke amandla owadingayo. Ngisho nanjengoba abunqobe ngokuphelele ububi namanga kuYena, Angabunqoba ububi namanga kuwe. Ngale ndlela, ukuvuka kweNkosi nokwenyukela kwakhe okulandelayo kungaba amaqiniso aphilayo empilweni yakho. Akukhona nje kuphela ukuthi kukhona ukuvuka kwabafileyo okuqhubekayo, kodwa futhi kukhona ukwenyukela okuqhubekayo ezimeni eziphakeme zothando nokuhlakanipha. Ngaphandle kokwazi kwakho, uJesu uyavuka futhi enyuka kuwe. Njengoba Etshela uMariya ukuthi atshele abafundi kwesinye isitatimende NGIKHO, “NGIYAkhuphuka.” ¹³

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UJesu Unika Umoya Ongcwele

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19 Kwathi sekuhlwile ngalolosuku, ngolokuqala lweviki, iminyango ivaliwe lapho abafundi babebuthene khona ngokwesaba abaJuda, uJesu wafika wema phakathi kwabo, wathi kubo: Ukuthula kakube. ] kuwe.

20 Esekushilo lokho wababonisa izandla nohlangothi lwakhe; khona abafundi bathokoza bebona iNkosi.

21 UJesu wasephinda wathi kubo: Ukuthula kakube kini; njengalokhu uBaba engithumile Mina, nami ngiyanithuma.

22 Esetshilo lokhu, wabaphefumulela, wathi kubo: Yamukelani uMoya oNgcwele.

23 Enibathethelela izono zabo, bathethelelwe; enibabambayo, bayagcinwa.

Njengoba isiqephu esilandelayo siqala, kusewusuku lovuko, kodwa manje sekuhlwile, futhi abafundi babuthana ndawonye ngemva kweminyango evaliwe “ngenxa yokwesaba abaJuda” ( NW )Johane 20:19). Nakuba namuhla sazi ukuthi ukuvuka kweNkosi kwaletha insindiso esintwini, abafundi basekude nokuqonda lokhu. Bahlala, ngomqondo ongokomfanekiso, “ebumnyameni” futhi besaba.

Ukwesaba kwabo kuyaqondakala. Abaholi benkolo, ikakhulukazi labo ababebophe uzungu lokubulala uJesu, kungenzeka manje bafuna ukubabulala nabo, ikakhulukazi njengoba kusabalala inzwabethi yokuthi isidumbu sikaJesu sisusiwe. Singacabanga ukuthi kungenzeka ukuthi abafundi bakhuluma ngokunyamalala okungaqondakali kwesidumbu sikaJesu ethuneni, nokuthi yini engase yenzeke kubo njengoba uJesu engasekho. Kungenzeka futhi ukuthi bayazibuza ngomyalezo uJesu abanikeza wona ngoMariya, othi, “Ngenyukela kuBaba noYihlo, kuNkulunkulu wami noNkulunkulu wenu.”

Ukubuthwa kwabafundi ngemva kweminyango evaliwe kumele lezo zikhathi lapho ukukhathazeka, usizi, noma ukwesaba kubonakala kuvala ukuba khona kweNkosi. Nokho, isigijimi sikaMariya esiphathelene nokwenyuka kukaJesu kumelwe ukuba sabajabulisa ngethemba futhi savula indlela yokuba uJesu abonakale kubo ezingqondweni zabo naphakathi kwabo. Njengoba kulotshiwe ukuthi: “UJesu weza wema phakathi kwabo, wathi kubo: “Ukuthula makube kinina” (Johane 20:19). ¹⁴

Khona-ke, ukuze abaqinisekise ngokwengeziwe, futhi avumelane nezinga labo lokuqonda, uJesu ubabonisa amanxeba asezandleni Zakhe naseceleni Kwakhe. Lesi sikhathi sokuqashelwa siletha kokubili induduzo nenjabulo kubafundi. Njengoba kulotshiwe ukuthi: “Khona-ke abafundi bajabula lapho beyibona iNkosi.”Johane 20:20).

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Amandla kaMoya oNgcwele

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Ngemva kokubonisa abafundi Bakhe izandla nohlangothi Lwakhe, uJesu uyabaqinisekisa futhi abathulise okwesibili, ethi, “Ukuthula makube kinina.” UJesu wabe esenezela, “Njengoba uBaba engithumile Mina, nami ngiyanithuma” (Johane 20:21). UJesu, owaphuma othandweni, manje uthuma abafundi Bakhe ngothando. Yilokhu okushiwo amazwi athi, “Njengoba uBaba engithumile, nami ngiyanithuma.”

Lokhu, nokho, ngeke kwenzeke ngaphandle kukaMoya oNgcwele—okungukuthi, ukuhlala kukaJesu nabo. YiloMoya ozokwenza ukuthi bahambe ngothando; kuyobenza bakwazi ukushumayela, ukufundisa, nokubhapathiza; kuyobanika amandla okuthethelela izono njengoba uJesu abathethelela, futhi kuyobakhuthaza ukuba bathande abanye njengoba uJesu abathandile. Kungakho uJesu ebaphefumulela ethi, “Yamukelani uMoya oNgcwele. Uma nithethelela izono zanoma ngubani, zithethelelwe. Futhi uma nigcina izono zanoma yibaphi, ziyagcinwa” (Johane 20:22-23).

Lesi sikhathi, esilotshwe kuphela eVangelini NgokukaJohane, singesinye sezinkomba ezicacile zobunkulunkulu bukaJesu. Kusikhumbuza amazwi akhulunywa uNkulunkulu lapho eqala ukudala ukuphila komuntu. Njengoba kulotshiwe emiBhalweni yesiHebheru ukuthi: “UJehova uNkulunkulu wambumba umuntu ngomhlabathi, waphefumulela emakhaleni akhe umoya wokuphila; umuntu waba umphefumulo ophilayo.”Genesise 2:7). ¹⁵

Le ndima evela emibhalweni yesiHeberu ibonakala ikhuluma ngokudalwa kokuphila kwenyama. Kodwa lapho uJesu ephefumulela abafundi Bakhe futhi ethi, “Yamukelani uMoya oNgcwele,” ukhuluma ngokudalwa kokuphila kukamoya. Nakuba ukuzalwa empilweni yemvelo akudingi umzamo obonakalayo kithi, ukuzalwa empilweni kamoya kudinga kokubili isinqumo esihlakaniphile kanye nomzamo ongapheli wokuzivumelanisa nentando kaNkulunkulu. Kungaleso sikhathi kuphela lapho siqala khona ukwamukela uthando nokuhlakanipha okuhlala kugeleza kuvela kuNkulunkulu. Lokhu ukuzalwa kwethu kwesibili—ukuzalwa okwenzeka ngaphakathi kithi lapho umoya kaNkulunkulu ungena ekuphileni kwethu. Yilokhu okushiwo “ukwamukela uMoya oNgcwele.”

UMoya oNgcwele-ke, akayena umuntu waphezulu ohlukene kaziqu-zintathu. Ngolimi lwemibhalo engcwele, uMoya oNgcwele ngempela nguJesu uqobo Lwakhe, iqiniso elingcwele elihlanganiswe ngokugcwele nothando lwaphezulu oluphuma ezimpilweni zethu njengamandla angcwele okusebenza okuwusizo. Lawa amandla asenza singagcini nje ngokubona iqiniso othandweni, kodwa namandla okusebenzisa lelo qiniso ezimpilweni zethu. Ngezinye izikhathi okubizwa ngokuthi “ukuphefumula kukaMoya oNgcwele,” kubaluleke kakhulu emoyeni wethu wangaphakathi njengoba ukuphefumula kusemqoka emizimbeni yethu yenyama. ¹⁶

Khona-ke, uZiqu-zintathu Ongcwele akabona abantu abathathu abahlukene. Kunalokho, kuyizici ezintathu zikaNkulunkulu Oyedwa—uthando lwaphezulu, ukuhlakanipha kwaphezulu, namandla kaNkulunkulu enkonzo ewusizo. Lezi zimfanelo zaphezulu, ezikhona eNkosini kuphela, ziphumela kubo bonke abantu, futhi zamukelwa yilabo abavumelana nentando kaNkulunkulu. ¹⁷

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Ukuthethelelwa kwezono

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Njengoba sekushiwo, lapho uJesu ephefumulela phezu kwabafundi Bakhe, Wathi, “Yamukelani uMoya oNgcwele. Uma nithethelela izono zanoma ubani zithethelelwe.” Ngokusobala, kukhona ukuxhumana okubalulekile phakathi kokwamukela uMoya oNgcwele, okuza kuqala, namandla alandelayo okuthethelela izono.

EsiGrekini sokuqala, igama elihunyushwa ngokuthi “thethelela” lithi aphēte [ἀφῆτε], elisho “ukuxosha.” Lo mbono, wokuthi izono kufanele “zisuswe” waziwa ngokuthi “ukuthethelelwa kwezono.” Emibhalweni yesiHeberu, lapho izono zabantu zibekwa enhloko yembuzi, imbuzi yayiyiswa ehlane, ngokomfanekiso “isusa” izono zabantu (bheka Levitikusi 16:21). Nakuba imbuzi ingenakukwazi ngempela ukususa isono somuntu, lesi siko liyakhuluma ngesidingo sokususa ububi kuye siqu futhi buyiswe kude “ehlane.” Kuwo wonke ubuKristu, le nqubo yaziwa ngokuthi “ukuthethelelwa kwezono.” ¹⁸

Umqondo wokuthi ukuthethelelwa kuhlobene nokuthethelelwa kwezono ubalulekile. Ukuthethelela izono kungukuzixosha. Nokho, izono zingathethelelwa kuphela—okungukuthi, zisuswe futhi zikhishwe ezimpilweni zethu—ngamandla kaMoya oNgcwele. Yilokhu okungenzeka ngaphakathi kwethu noma nini lapho siphendula esimweni samanje ngokuqonda okusha kanye nentando entsha. Lapho sisebenza kuleli zinga eliphezulu, sikhuphuka ngaphezu kwezifunda zangaphambili, imikhuba yangaphambili, nezimo zengqondo zangaphambili, izono zethu zithethelelwe. Okusho ukuthi, lapho siseduze noNkulunkulu, izono zethu ziyasuswa kithi. ¹⁹

Lapho uMoya oNgcwele weNkosi wamukelwe njengeqiniso eligcwele uthando Lwakhe, asibe sisaba nemicabango nemizwa ephansi, futhi asiphindi ukuziphatha kwangaphambili. Basemuva kwethu. Lokho kungenxa yokuthi manje siphila ezingeni elisha lapho izono zangaphambili zingaseyona ingxenye yalokho esiyikho. Nakuba singase sibe nokushelela ngezikhathi ezithile, manje sesisebenza ngokuzithoba sisuka ezifundeni ezigxile kuNkulunkulu esikhundleni sokuzicabangela thina. Sinemvelo entsha. Yilokhu okwenzekayo lapho ukuphenduka kwethu kungokoqobo. Akukhona nje ukuphenduka kwezindebe, kodwa ukuphenduka kwempilo. ²⁰

Nakuba ukuxoshwa kokuthambekela esonweni kufezwa ngokuhamba kwesikhathi nangezindlela ezingenakubalwa, ingxenye yethu kuleyonqubo ifinyezwa eMithethweni Eyishumi. Njengoba silwela ukuzigcina, asigcini nje ngokuvumela uNkulunkulu ukuba asuse ububi, kodwa futhi sivumela uthando lukaNkulunkulu lugeleze futhi lusebenze ngathi. Noma nini lokhu kwenzeka, kungashiwo ukuthi uMoya oNgcwele usebenza kithi futhi ngathi, wenza futhi ufeza zonke izinto ezinhle, eziyiqiniso, neziwusizo. ²¹

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Ukugcinwa kwezono

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Nokho, akufanele kukhohlwe ukuthi uJesu akagcini nje ngokukhuluma ngokuthethelelwa kwezono. Ubuye akhulume ngokugcinwa kwezono. Njengoba ekubeka, “Uma nibamba izono zanoma yibaphi, zibanjiwe.” Lokhu angeke kusho ukuthi sinamandla okukhulula abantu esonweni noma ukubagcina esonweni. Nokho, kusho ukuthi uma sithethelela izono zanoma ubani, siyozizwela kithi ngokwethu ukuthethelelwa. Ngokuphambene, uma sigcina izono zanoma ubani, siyogcina intukuthelo, intukuthelo, nokungathetheleli kithi.

Ngenxa yokuthi sonke sizalwa sithambekele ebubini balo lonke uhlobo, akunakugwenywa ukuthi imicabango yokuzicabangela, engathetheleli iyogeleza ezingqondweni zethu ngezikhathi ezithile, ngisho noma singayimemanga. Le micabango ngeke isilimaze inqobo nje uma singayivumeli ukuba ihlale. Ngakho-ke, kungcono ukuwathumela ngokushesha ngangokunokwenzeka. Nokho, uma sikhetha ukunamathela kuzo—okungukuthi ukuzigcina—zingaba nethonya elilimazayo ebuntwini bethu. Ukugula okungalashwa kungasakazekela ezingxenyeni ezihlukahlukene zomzimba wethu, okuholela esimweni esibi kakhulu, futhi ekugcineni sife. Kungashiwo okufanayo ngemicabango engemihle evunyelwe ukuba iqhubeke. ²²

Khona-ke, uJesu unikeza abafundi Bakhe isifundo esinamandla kakhulu ngokubaluleka kokuthethelela, kanye nemiphumela yokungathetheleli. Beqala ngokwabo, bangacela amandla kaMoya oNgcwele ukuba asuse wonke amathonya amabi ukuze bagcwaliswe umoya kaNkulunkulu wokuthethelela. Ngesikhathi esifanayo, bayaxwayiswa ngengozi yokufukamela imicabango ebabayo, ecasulayo nenenzondo.

Lokhu kuhlanganisa nokuthambekela kokuvalela abantu ezithombeni ezingezinhle kanye nokucwasa okungenzeka sibe nakho ngokusekelwe ekuhlangenwe nakho kwangaphambilini nabo noma amahlebezi ngabo. Akekho ofuna ukubonwa mayelana nokungaziphathi kahle kwakhe kwangaphambilini noma ngamaphutha adlule. Lapho abantu bephenduka, beshintsha, futhi bekhula, kudingeka babonakale ngezimfanelo zabo ezinhle kakhulu—okungukuthi, izimfanelo zeNkosi kubo. Uma nje ‘sizibamba’ izono zabo, siyehluleka ukuveza okuhle kakhulu kuzo. Ngokufanayo, uma silondoloza imicabango yethu engemihle ngabanye, senqaba ukuyeka leyo micabango, size siyithethelele, kungaba ingxenye yemvelo yethu ebalulekile. Kungakho uJesu ethi, “Uma nithethelela izono zanoma ubani, zithethelelwe, futhi uma nibamba izono zanoma ubani, zibanjiwe. ²³

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Isicelo esingokoqobo

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Uma ukuphenduka kwethu kuqotho, izono zangaphambili ziyasuswa futhi azisahlangene nathi. Sesiqalile futhi manje siphila impilo entsha. Ngoba iNkosi isithethelele, siyakwazi ukuzithethelela. Njengoba nje singeke sifune ukuchazwa izono zesikhathi esidlule, singacabangela abanye ngendlela efanayo. Njengomsebenzi osebenzayo-ke, lapho ubona abantu belwela ukushintsha nokukhula, basekele futhi ubakhuthaze emizamweni yabo. Uma kuphakama imicabango emibi nokucwasa okusekelwe esikhathini esidlule sothile, thumela leyo micabango nezithombe ngokushesha ngangokunokwenzeka. Ungabavumeli bahlale. Uma wenzela abanye lokhu, kukhulula ukuba ucabange imicabango ephakeme ngabo futhi ubeke incazelo engcono kakhulu ezenzweni zabo. Njengoba uJesu asho, “Uma nithethelela izono zanoma ubani, zithethelelwe. Uma nibamba izono zanoma yibaphi, ziyagcinwa.” ²⁴

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“Nkosi yami noNkulunkulu wami!”

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24 Kodwa uTomase, omunye wabayishumi nambili, othiwa uDidimu, wayengekho kubo mhla uJesu efika.

25 Ngakho abanye abafundi bathi kuye: Siyibonile iNkosi. Kodwa wathi kubo: Ngaphandle kokuthi ngibone ezandleni zayo inxeba lezipikili, futhi ngifake umunwe wami enxebeni lezipikili, futhi ngifake isandla sami ohlangothini lwakhe, ngeke ngikholwe.

26 Emva kwezinsuku eziyisishiyagalombili futhi abafundi bakhe babengaphakathi, noTomase enabo. UJesu wafika, iminyango ivaliwe, wema phakathi, wathi: Ukuthula makube kinina.

27 Wayesethi kuTomase: “Letha lapha umunwe wakho, ubone izandla zami, ulethe isandla sakho, usifake ohlangothini lwami; futhi ungabi ngongakholwayo, kodwa okholwayo.

28. UTomase waphendula, wathi kuye: Nkosi yami, Nkulunkulu wami.

29. UJesu wathi kuye: “Ngokuba ungibonile, Tomasi, ukholiwe; babusisiwe abakholwanga bangabonanga.

30 Ngakho-ke uJesu wazenza nezinye izibonakaliso eziningi phambi kwabafundi bakhe ezingalotshiwe kule ncwadi.

31 Kodwa lezi zilotshiwe, ukuze nikholwe ukuthi uJesu unguKristu, iNdodana kaNkulunkulu, nokuthi ngokukholwa nibe nokuphila egameni lakhe.

Lapho uJesu ephefumulela abafundi Bakhe futhi ethi kubo, “Yamukelani uMoya oNgcwele,” uTomase wayengekho. Ngakho, lapho uTomase ebuya, bathi kuye: “Siyibonile iNkosi” (Johane 20:25). Kodwa uThomas akazange abe nalokhu okuhlangenwe nakho. Ngakho uthi: “Ngaphandle kokuba ngibone ezandleni zayo inxeba lezipikili, futhi ngifake umunwe wami enxebeni lezipikili, futhi ngifake isandla sami ohlangothini lwakhe, ngeke ngikholwe.”Johane 20:25).

UTomase akafuni ukukholwa ngenxa nje yokuthi abafundi bathi, “Siyibonile iNkosi.” Ufuna ukuzibonela. Phela, uTomase wayengekho lapho uJesu efika ngokuzumayo endlini, ebingelela ukuthula, futhi ethi kubo, “Yamukelani uMoya oNgcwele.” Nakuba lokhu kumelwe ukuba kwaba okuhlangenwe nakho okujulile kubafundi, abakwazanga ukudlulisela lokhu okuhlangenwe nakho okungokomoya kuTomase. ²⁵

Ukukholelwa lokho abanye abakushoyo ngaphandle kokukuqonda noma ukuzibonela ngokwakho kubizwa ngokuthi “ukholo oluyimpumputhe.” Lolu hlobo lokukholwa akufanele luthathe indawo yokuqonda okuhluzekile. Lapho amehlo ethu omoya evuliwe, singazibonela iNkosi futhi sizwe izwi Lakhe eZwini Lakhe. Lokhu ukuqonda okuhambisana nokholo lweqiniso. Njengoba kulotshiwe emibhalweni yesiHeberu ukuthi: “Vula amehlo ami, ukuze ngibone izimangaliso emthethweni wakho.” (AmaHubo 119:18). Futhi, “Ekukhanyeni kwakho sibona ukukhanya” (AmaHubo 36:9).

Ezinsukwini eziyisishiyagalombili kamuva, lapho uJesu ephinda ezibonakalisa kubafundi, uTomase usegunjini. Uyaphinda futhi, uJesu ubonakala phakathi kwabo kuyilapho iminyango ivaliwe. Futhi futhi, uJesu uqala ngokuthi, “Ukuthula makube kini” (Johane 20:26). Khona-ke uJesu uphendukela kuTomase futhi athi kuye, “Letha lapha umunwe wakho, futhi ubheke izandla zaMi; bese uletha isandla sakho lapha usifake ohlangothini lwaMi. Ungabi ngongakholwayo, kodwa okholwayo” (Johane 20:27). Manje njengoba amehlo kaTomase angokomoya esevulekile, futhi uzibonela ngokwakhe ukuba khona kukaJesu ngokomoya, uthinteka ngokujulile. Nakuba ayefuna ukuthinta uJesu ngokwenyama, uJesu uye wamthinta ngokomoya. Ngakho, uTomase uyababaza, “Nkosi Yami, Nkulunkulu Wami!” (Johane 20:28).

Isibabazo sikaTomase, mhlawumbe ngaphezu kwanoma yimaphi amanye amazwi emavangelini, sisondela kakhulu ekuchazeni isimo sikaJesu sangempela. UTomase ubona, uyaqonda, futhi uyakholelwa ukuthi uJesu uyiNkosi yakhe noNkulunkulu wakhe. Kulesi sikhathi esiyivelakancane nesibusisiwe, uTomase uyazibonela ukuthi uJesu akayena nje uMesiya, noma iNdodana yomuntu, noma iNdodana kaNkulunkulu. UnguNkulunkulu Uqobo Lwakhe—egcwalisa amazwi akhulunywe ekuqaleni kwaleli Vangeli: “Ekuqaleni wayekhona uLizwi, uLizwi wayenoNkulunkulu, futhi uLizwi wayenguNkulunkulu…. ULizwi waba yinyama, wakha phakathi kwethu” Johane 1:1;14).

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Babusisiwe abakholwa kodwa bengabonanga

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Njengoba lesi siqephu sisondela ekupheleni, uJesu uthi kuTomase, “Ngenxa yokuthi ungibonile, ukholiwe. Babusisiwe abakholwa, bengabonanga. (Johane 20:29). Lapha uJesu ufundisa ukuthi ukukholwa kukamoya akuncikile ebufakazini obuphathekayo. Inkolelo engokomoya ngempela ivela lapho amehlo ethu okomoya evuleka, futhi sibona iqiniso ekukhanyeni kokuqonda okuphezulu. Njengoba nje iso lenyama libona izinto emhlabeni wemvelo, namehlo kamoya asinika ikhono lokuqonda okungokoqobo kukamoya. Lapho siqonda okuthile kungazelelwe, singase sithambekele ekutheni, “Ngiyabona,” okusho ukuthi siyaqonda. ²⁶

Ukubona kwangaphandle kusekelwe ebufakazini bemizwa yangaphandle. Lisitshela ukuthi ilanga liyaphuma futhi lishone, ukuthi umhlaba uyisicaba, nokuthi izinkanyezi zincane kakhulu. Liphinde lisitshele ukuthi alikho izulu, asikho isihogo, akukho Nkulunkulu, futhi akukho ukuphila ngemva kokufa. Phela, alikwazi “ukubona” noma iyiphi yalezi zinto. Ngezinye izikhathi siphuphuthekiswa yinyama kangangokuthi asikwazi ukubona okungokomoya ngempela. ²⁷

Kodwa ukubona kwangaphakathi kuhluke kakhulu. Kungakho uJesu evame ukuvula amehlo ezimpumputhe (bheka Johane 9:1-41; 10:21; 11:37). Lokhu kuphulukiswa kwenyama kumelela ukuphulukiswa okujulile okungenzeka phakathi kwethu ngamunye lapho iNkosi ivula amehlo ethu omoya. Kulapho kuphela lapho singabona khona ngeqiniso ukuthi ukhona uNkulunkulu, ukuthi ukufa kuwukuqhubekela phambili kokuphila, nokuthi konke ukuphila kuvela eNkosini kuphela. Lezi yizinto ezibalulekile ezingabonakali ngeso lenyama, kodwa ezibonakala emehlweni ethu omoya. Yilokhu-ke uJesu akushoyo lapho ethi, “Babusisiwe abangabonanga, kodwa bakholwa.”

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Izimpawu ezijulile

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Njengoba lesi sahluko siphetha, umlandisi usitshela ukuthi “uJesu wenza ezinye izibonakaliso eziningi phambi kwabafundi bakhe, ezingalotshiwe kule ncwadi” (Johane 20:30). Ngomusa Wakhe omangalisayo, uNkulunkulu uyasivumela ngezikhathi ezithile ukuba sibe nezikhathi lapho sizwa ubukhona Bakhe busebenza ezimpilweni zethu. ²⁸

Kwabanye bethu, lezi zikhathi eziyisimangaliso zingase zihlanganise into engavamile, umhlangano onzima, noma isimanga esingalindelekile esiphenduka isibusiso esikhulu. Kungahlanganisa nokubona izingelosi, ukuba nephupho eliyisiprofetho, ukubona umbono, noma ukuthola umlayezo ovela kothandekayo ongasekho. Nakuba kufanele, vele, sizibonge lezi zibonakaliso nezimangaliso, akufanele zibe isizinda noma isisekelo senkolelo yethu.

Kunalokho, singabavumela ukuba baqinisekise lokho esesikukholelwa kakade—ukuthi uNkulunkulu usithanda ngothando esingaluqondi kahle, ukuthi ukuhlakanipha Kwakhe kuyisiqondiso esingenaphutha esiholela enjabulweni, nokuthi usihola ngezindlela ezimangalisayo ezingaqondakali ezingqondweni zethu ezilinganiselwe.

Izimangaliso eziningi zokuhola kukaNkulunkulu okungabonakali zikhona zonke, ngisho nalezo esingenakuziqaphela. Lezi izimangaliso ezingalotshwanga kule ncwadi (Johane 20:30). Kodwa noma kunjalo, zikhona, zigijima buthule ngaphansi kwezimpilo zethu, ziqhubeka ngokunemba nokuhleleka ngaso sonke isikhathi. Lokhu kungukuphatha kweNkosi okungcwele, okusiholayo ngasese ngaso sonke isikhathi. Nakuba singenakukubona konke, uNkulunkulu uyasinikeza ukuthi sibone okwanele—okwanele nje ukuba sazi futhi sikholwe “ukuthi uJesu unguKristu, iNdodana kaNkulunkulu, nokuthi ngokukholwa sibe nokuphila egameni Lakhe” ( Joh.Johane 20:31). ²⁹

Lezi izimpawu ezijulile ezibonisa indlela iNkosi esebenza ngayo ngasese ngaphakathi kwethu. Lapho “sinokuphila egameni laKhe,” sisuke senziwa kabusha. Njengoba kwenzeka izinguquko emoyeni wethu wangaphakathi, sikhuphuka ngokuqhubekayo. Ngale ndlela, ubukhona bethu buba uchungechunge lokuvuka okuzinzile, okuqhubekayo, kanye nezimangaliso ekuphileni okusha. ³⁰

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Isicelo esingokoqobo

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“Ukukholwa egameni laKhe,” nokuba “nokuphila egameni laKhe,” kusho ukuphila ngokuvumelana nezimfanelo uNkulunkulu asinika zona—ikakhulukazi izimfanelo ezibonakala ekuphileni nasezimfundisweni zikaJesu Kristu. Ngokwenza njalo, sizothola izimpawu zobukhona Bakhe endleleni. Ngakho-ke, njengendlela engokoqobo, qaphela lezo “zibonakaliso” ezibonisa ukuthi uphila “egameni laKhe” ngempela. Ezinye zalezi zimpawu zingase zihlanganise ukuzimisela okukhulayo kokuvuma iphutha nokucela intethelelo, ukwanda kwekhono lokubona okuhle kwabanye, ukuthambekela okwandayo kokusabela esimweni sakho esiphakeme, ukuqaphela okukhulu nokwazisa ngezibusiso empilweni yakho, kanye ukholo olukhulayo nokuthembela kuNkulunkulu. Vumela lezi zimpawu zokukhula ngokomoya zisebenze ukuqinisa umoya wakho futhi zijulise ukholo lwakho. ³¹

Imibhalo yaphansi:

3703. Ngamazwi “wathi: NginguJehovah uNkulunkulu ka-Abrahama uyihlo” kufanekiswa iNkosi okuyiYo engumsuka walokho kulunga. Lokhu kuchachiswa wukuthi uJehovah uyiNgqikithi yoBunkulunkulu yeNkosi, ebizwa ngo “Nkulunkulu ka-Abrahama” ngenxa yoKulunga kwaKhe koBunkulunkulu. Ukuthi kufanekiswa uKulunga koBunkulunkulu ngo-Abrahama kungabonwa ezinombolweni 2172, 2198. Ngenxa yokuthi uKulunga koBunkulunkulu kungumsuka wakhokonke ukulunga kwasezulwini lamazulu nokwasezulwini likamoya, kanye namaqiniso asesulwe kukho, kuthiwa lapha “u-Abrahama uyise”, imbala kuthiwa “uyihlo”, okungukuthi, uyise kaJakobe, ekubeni nokho ngu-Isaka owayenguyise kaJakobe, hhayi u-Abrahama. Isizathu sokuba ngo “yise” kufanekiswa ukulunga engqondweni engaphakathi yingoba ukulunga kungumsuka kabanzi nangokwemininingwane wakhokonke okunengqikithi, neqiniso liyisu lokubakhona kwengqikithi, kanjalo ingqikithi ibakhona ngesu lomshado wokulunga neqiniso. Izulu uqobo, elingelutho olunye ngaphandle komshado wokulunga neqiniso woBunkulunkulu, liphuma emshadweni woBunkulunkulu wokulunga neqiniso nomshado weqiniso nokulunga eNkosini.

[2] Lonke ihlelo lemvelo, kabanzi nangemininingwane, limumethe okumayelana nokulunga neqiniso; ngokuba emvelweni kufanekiswa ukulunga namaqiniso kwasezulwini lamazulu nasezulwini likamoya, kanti ezulwini kufanekiswa ukulunga namaqiniso kweNkosi koBunkulunkulu. Ngalokhu kusobala ukuthi ukulunga kufana noyise neqiniso lifana nonina; ngakhoke engqondweni engaphakathi yeZwi ngo “yise” kufanekiswa ukulunga, kanti ngo “nina” kufanekiswa iqiniso; imbala ngalamazwi kufanekiswa ukulunga neqiniso okuwumsuka wokulunga neqiniso okusezingeni eliphansi, okuwulunga neqiniso okufaniswa namadodakazi kanye namadodana lapho kuqhathaniswa nokulunga neqiniso okufanekiswa ngoyise nangonina, nangalesisizathu okubizwa ngamadodakazi namadodana eZwini (bheka izinombolo 489-491, 2362). Lokho kulunga neqiniso okunguyise nonina kuhlobene nokulunga neqiniso okungamadodakazi namadodana njengabafowabo nodadewabo, njengabazukulu, njengabazukulwana, njengabakhwenyana, njenoninazala nabakhwekazi. Ngamafuphi, kungukuhlobana kwegazi nokomshado. Nakhokonke lokhu kuhlobana kungumphumela womshado wokulunga, okunguyise, neqiniso, elingunina. Ukuthi emazulwini zonke izinto zinobuhlobo begazi bothando lokuthanda iNkosi nenkolo yokukholwa eNkosini, noma okuyinto efanayo, zinobuhlobo bokulunga neqiniso, kungabonwa ezinombolweni 685, 917, 2739, 3612, nangalesisizathu abantu basemandulondulo babeqhathanisa zonke izinto nomshado (bheka izinombolo 54, 55; bheka futhi nezinombolo 718, 747, 1432, 2508, 2516, 2524, 2556).

[3] Ukuthi engqondweni engaphakathi ngo “yise” kufanekiswa ukulunga kubonakala ezindaweni eziningi eZwini, njengaku-Isaya, lapho kuthiwa khona :

Ngilaleleni nina enilandela ukulunga, nina enifuna uJehovah; bhekani edwaleni eniqhezulwe kulo; nakuyo imibhobo yomgodi enakhishwa kuyo; bhekani ku-Abrahama uyihlo noSarah owanizalayo; ngokuba eseyedwa ngambiza, ngambusisa, ngamandisa. Ngokuba uJehovah uyokusiduduza iSiyoni, aziduduze zonke izindawo zaso ezichithiweyo, enze ihlane laso libe njenge-Edene, noqwathule laso lube njengensimu kaJehovah (Isaya 51:1-3).

Lapha kukhulunywa ngeNkosi nokuZa kwaYo emhlabeni wemvelo, njengoba kusobala ngayoyonke imininingwane yalempinda. Ngenxa yeQiniso laYo loBunkulunkulu iNkosi ibizwa nge “dwala” nango “mgodi”, nangenxa yoKulunga kwaYo koBunkulunkulu ibizwa ngo “Abrahama uyise”. Ngenxa yokuthi umshado woBunkulunkulu woKulunga neQiniso ufanekiswa ngoAbrahama noSarah (bheka izinombolo 1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305[ekugcineni], kusetshenziswe amazwi “u-Abrahama uyihlo” namazwi “uSarah owanizalayo”. Lokhu kuyisizathu sokuba kungani kuthiwe kumele “babheke edwaleni nasemgodini”, naku “Abrahama uyise nakuSarah”. Kuyisizathu futhi sokuba ezithendeni zalamazwi kulandele isethembiso sokuthi “uJehovah uyokukusiduduza iSiyoni”—ekubeni iSiyoni siyiSonto lasezulwini lamazulu (bheka inombolo 2362), nesokuthi “uJehovah uyoduduza zonke izindawo zaso ezichithiweyo, enze ihlane laso libe njenge-Edene noqwathule laso lube njengensimu kaJehovah”.

[4] Kufanekiswa ukulunga ngo “Abrahama” nakwezinye izindawo zeZwi lapho ebizwa khona ngo “yise”, njengakuJohane lapho kuthiwa khona:

UJesu wathi: Ngikhuluma lokho engikubonile Mina kuBaba nani-ke nenza lokho enikubonile kuyihlo. Baphendula, bathi kuYe: Ubaba ngu-Abrahama. UJesu wathi kubo: Ukuba beningabantwana baka-Abrahama, beniyokwenza imisebenzi ka-Abrahama. Nina nenza imisebenzi kayihlo (Johane 8:38, 39, 41).

NakuMathewu kuthiwa:

Ningacabangi ukuba ningasho phakathi kwenu ukuthi: Sinobaba u-Abrahama; ngokuba ngithi kini: UNkulunkulu angamvusela u-Abrahama abantwana kulawamatshe. Bheka, izembe selibekiwe empandeni yemithi; ngakho yonke imithi engatheli izithelo ezinhle iyonqunywa, iphoswe emlilweni (Mathewu 3:9, 10).

NakuLuka kuthiwa:

Ngesikhathi umuntu ompofu uLazaru efa, wathwalwa yizingelosi, wasiwa esifubeni sika-Abrahama. Nesicebi safa sembelwa; lapho sesisesihogweni, saphakamisa amehlo aso sabona u-Abrahama ekude, noLazaru esesifubeni sakhe. Samemeza sathi: Baba Abrahama,ngihawukele. Ngiyakucela baba ukuba umthumele endlini kababa (Luka 16:19 ekugcineni).

Kusobala ukuthi kulezizimpinda kakukhulunywa ngo-Abrahama kodwa kukhulunywa ngoKulunga kweNkosi koBunkulunkulu. Lokhu kuchachiswa wukuthi u-Abrahama kaziwa ezulwini, nalapho kuvela igama “Abrahama” eZwini izingelosi ziqonda iNkosi ngalo (bheka izinombolo 1834, 1876, 1989, 3305[ekugcineni].

[5] Ukuthi ngo “yise” engqondweni engaphakathi kushiwo ukulunga kungabonakala kulezizindawo ezilandelayo eZwini: KuMose kuthiwa: Yazisa uyihlo nonyoko, ukuze izinsuku zakho zibe zinde ezweni uJehovah uNkulunkulu wakho akunika lona (Eksodusi 20:12; Duteronomi 5:16).

Ukuthi lomyalo, njengayoyonke eminye imiyalo yemiYalo eyiShumi, uyiqiniso ngazozombili izingqondo zeZwi, okungukuthi, “ukwazisa ubaba nomame” ngengqondo engaphakathi kufanekisa ukuthanda ukulunga neqiniso, nokuthanda iNkosi kokulungileyo nokuqinisileyo, kungabonwa ezinombolweni 2609, 3690. Nokuthi nge “zinsuku zomuntu ezweni” kufanekiswa umphumela wokwazisa abazali oyizimo zokulunga embusweni weNkosi, kuchachiswa wukufanekiswa kwezimo nge “zinsuku” (bheka izinombolo 23, 487, 488, 493, 893, 2788); kuchachiswa futhi wukufanekiswa kombuso weNkosi nge “Khanani”, okuyilona lizwe elishiwoyo lapha (bheka izinombolo 1607, 3038, 3481); kuchachiswa futhi wukuthi “ukwandiswa” kumalungana nokulunga (bheka inombolo 1613).

[6] Ngenxa yokufanekiswa ngo “baba nomame”, ngakhoke eSontweni lamaJudah, eliyiSonto elifanekisayo, kwamiswa imithetho eminingi ephathelene nabazali namadodana. Naleyomithetho yayingafanekisi lutho olunye engqondweni engaphakathi ngaphandle kokulunga neqiniso, nasengqondweni yasezulwini lamazulu yayingafanekisi lutho olunye ngaphandle koKulunga koBunkulunkulu neQiniso loBunkulunkulu kweNkosi, njengakuMose, lapho kuthiwa khona:

Oshaya uyise nonina uyokufa nokufa. Othuka uyise noma unina uyobulawa nokubulawa (Eksodusi 21:15, 17).

Futhi:

Yilowo nalowo othuka uyise noma unina wobulawa nokubulawa; othukile uyise noma unina, igazi lakhe liyokuba phezu kwakhe (Levitekusi 20 : 9).

Futhi:

Makaqalekiswe odelela uyise noma unina. Bonke abantu bayokuthi: Amen (Duteronomi 27:16, 17).

KuHezekeli kuthiwa:

Bheka,izikhulu zakwa-Israyeli, kwaba yileso naleso njengamandla aso, zaziphakathi kwakho ukuchitha igazi. Bekuwe bethukile uyise nonina (Hezekeli 22:6, 7).

KuMose kuthiwa:

Uma umuntu enendodana enenkani nengezwayo, engalaleli izwi likayise noma likanina, engalaleli noma beyilaya, uyise nonina bayoyibamba, bayihambise kumalunga omuzi wakubo, nasesangweni lendawo yakubo. Onke amadoda omuzi ayokumkhanda ngamatshe ukuze afe (Duteronomi 21:18, 19, 21).

[7] Kuzozonke lezizimpinda kusetshenziswe “uyise nonina” ukukhomba uyise nonina abangabazali engqondweni engaphandle, kanti engqondweni engaphakathi kufanekiswa ukulunga neqiniso, nasengqondweni yezulu lamazulu kufanekiswa uKulunga koBunkulunkulu neQiniso loBunkulunkulu kweNkosi. Nemfundiso yeNkosi yayisuselwe kulengqondo lapho ithi kuMathewu:

UJesu welula isandla saKhe phezu kwabafundi baKhe, wathi: Bhekani, nangu umame nabafowethu: yilowo nalowomuntu owenza intando kaBaba osemazulwini nguye ongumfowethu nodadewethu nomame (Mathewu 12:49, 50).

Futhi kulo lelivangeli kuthiwa:

Nina yenqabani ukubizwa ngokuthi Rabi; ngokuba munye onguRabi wenu, uKhrestu. Ningabizi muntu emhlabeni ngokuthi uyihlo, ngokuba munye uBaba wenu osezulwini (Mathewu 23:8, 9).

Lapha akukhona ukubizwa ngoRabi noma ngobaba emhlabeni okungavumelekile, kepha wukuvuma ngenhliziyo omunye ubaba ngaphandle kweNkosi; okungukuthi, lapho kuphathwa amagama “Rabi” no “baba” kumele kuqondwe iNkosi, efanekiswa ngalamagama engqondweni yasezulwini lamazulu, ngendlela efanayo nephawulwe ngenhla enombolweni 3702, njengoba nomayini eyayibonwa emhlabeni ngabantu basemandulondulo, ababengabantu bezulu lamazulu, yayiyisu lokubalethela imicabango yokucabanga ngeNkosi.

[8] Kugudliswa okufanayo ngamazwi eNkosi eyawakhuluma komunye wabafundi baYo owathi:

Nkosi, ngivumele ngiye kuqala ukuyombela ubaba. UJesu wathi kuye: Landela Mina,yeka abafileyo bambele abafileyo babo (Mathewu 8:21, 22).

Imbala ubaba wasemhlabeni unjengomuntu ofileyo lapho eqhathaniswa noBaba osezulwini oyiNkosi. Ngakhoke uqobo lomyalo wokuhlonipha abazali lungumyalo ofile uma ungagodlile inhlonipho, inkonzo, nothando okuqondiswe eNkosini; ngokuba lomyalo wehla uvela emthethweni woBunkulunkulu, yingakho kukhona okuyimpilo emyalweni wokuhlonipha abazali. Yingakho iNkosi yathi: “Landela Mina, yeka abafileyo bambele abafileyo babo”. No-Elijah wayegudlisa okufanayo ku-Elisha lapho ethi:

U-Elijah wadlulela ku-Elisha waphonsa ingubo yakhe kuye, wayeshiya izinkabi wagijima wamlandela u-Elijah, wathi: Ake ngange ubaba nomame; besengikulandela. Wathi u-Elijah kuye: Hamba ubuyele emuva, ngokuba ngenzeni kuwe na? (1 AmaKhosi 19:19, 20).

Ukuthi u-Elijah wayefanekisa iNkosi kungabonwa ngenhla kwisanduleliso seSahluko 18, nakwinombolo 2762.

[9] KuMalakhi kuthiwa:

Bhekani, ngiyothuma kini u-Elijah umphrofethi lungakafiki usuku lukaJehovah olukhulu nolwesabekayo. Uyophendulela izinhliziyo zawoyise kubantwana nezinhliziyo zabantwana koyise, funa ngifike, ngishaye izwe ngesiqalekiso (Malaki 4:5, 6).

KuLuka, ingelosi eyayikhuluma noZakhariya ngendodana yakhe uJohane yathi:

Uyohamba ngaphambi kweNkosi emoyeni nasemandleni ka-Elijah ukuphendulela izinhliziyo zawoyise kubantwana (Luka 1:17).

Kulezizindawo kusobala ukuthi ngo “baba” na “bantwana” kakushiwo obaba nabantwana kepha kushiwo ukulunga namaqiniso kweSonto okuyobuyiselwa yiNkosi.

[10] KuMalakhi kuthiwa futhi:

UJehovah sengathi angabamkhulu phezu komkhawulo ka-Israyeli! Indodana kumele idumise uyise, nenceku idumise inkosi yayo. Uma nginguYise, luphi udumo lwaMi na? Uma ngiyiNkosi kuphi ukwesatshwa kwaMi na? (Malaki 1:5, 6).

Nge “ndodana” kushiwo labo ababuswa wukulunga kweSonto, kanti nge “nceku” kushiwo labo ababuswa yiqiniso laleloSonto. Lapha kusobala ukuthi ngo “Yise” kushiwo uKulunga kweNkosi koBunkulunkulu, kanti nge “Nkosi” kushiwo iQiniso leNkosi loBunkulunkulu.

[11] KumaHubo kaDavidi kuthiwa:

Ubaba nomame bangishiyile, kodwa uJehovah uyangamukela (AmaHubo 27:10),

lapho ngo “baba” no “mame” kushiwo ukulunga neqiniso, okuthiwa kushiya umuntu lapho umuntu elumuka ngokuthi ngokwakhe noma ngokusukela kuye kanakwenza lutho olulungileyo noma kanakwazi lutho oluyiqiniso. Kusobala ukuthi ngalamazwi kakushiwo ukuthi uyise nonina bakaDavidi bamshiya uDavidi.

[12] Kuye futhi lomlobi kuthiwa:

Umuhle kakhulu wena kunabantwana babantu. Indodakazi yenkosi inhle kakhulu, ilapho phakathi, isengutsheni yayo eyalukwe ngegolide. Amadodana akho ayokuba sesikhundleni soyise; uyowabeka abe yizikhulu emhlabeni wonke (AmaHubo 45:2, 13, 16),

lapho kukhulunywa khona ngeNkosi. Ngamazwi “ amadodana ayokuba sesikhundleni soyise” kufanekiswa ukuthi amaQiniso oBunkulunkulu ayokuba nguKulunga koBunkulunkulu. Nge “ndodakazi yenkosi” kushiwo uthando lokuthanda iqiniso; nge “ngubo eyalukwe ngegolide” kushiwo uhlobo lwaleliqiniso elisuselwe ekulungeni. Njengoba isihloko kulempinda kuyiNkosi noBuntu baYo boBunkulunkulu, ekubeni lokhu kusobala kulolonke leliHubo nemininingwane yalo, ngokuchachile zonke izisho kulo zimayelana nento eyodwa. Ngakhoke ngesisho “indodakazi yenkosi” kakushiwo indodakazi yenkosi; nezisho “ingubo eyalukwe ngegolide”, “amadodana ayokuba sesikhundleni soyise”, no “kwenziwa izikhulu kuwowonke umhlaba” kakumelwe ziqondwe ngengqondo engaphandle, kepha leso nalesosisho sifanekisa okwezulu lamazulu nokwezulu likamoya. Ukuthi nge “ndodakazi” kufanekiswa inkanuko noma uthando kungabhekwa ezinombolweni 490, 491, 2362; ukuthi nge “nkosi” kufanekiswa iqiniso loBunkulunkulu ku ngabhekwa ezinombolweni 1672, 1728, 2015, 2069, 3009; nokuthi nge “golide” kufanekiswa ukulunga kungabhekwa ezinombolweni 113, 1551, 1552. “Okwalukiweyo” kumayelana nolwazi lwemvelo noma olusenkumbulweni (bheka inombolo 2831), ngakhoke lapha kumayelana neqiniso lemvelo loBunkulunkulu; ukuthi nge “ngubo” kufanekiswa amaqiniso agqokwe wukulunga kungabhekwa ezinombolweni 297, 2576; nga “madodana esikhundleni soyise” kufanekiswa amaqiniso aphuma ekulungeni, ngakhoke lapha kufanekiswa amaQiniso oBunkulunkulu enjengoKulunga koBunkulunkulu (bheka izinombolo 264, 489, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813). Nange “zikhulu ezibekwe kuwowonke umhlaba” kufanekiswa izinto zokuqala futhi ezibaluleke kakhulu kunazozonke embusweni weNkosi naseSontweni. Ukuthi nge “zikhulu” kushiwo izinto zokuqala nezibaluleke kakhulu kungabhekwa ezinombolweni 1482, 2089, kanti ukuthi ngo “mhlaba” kushiwo umbuso weNkosi neSonto kungabhekwa ezinombolweni 1413, 1607, 1733, 1850, 2117, 2118[ekugcineni], 3355.

[13] KuMose kuthiwa:

UJehovah wanamathela koyihlo, wabathanda,wakhetha inzalo yabo emva kwabo, yebo, nina ngaphezu kwabantu bonke, njenganamuhla. Ngalokho sokani ijwabu lezinhliziyo zenu, ningabe nisaba ntamo ilukhuni (Duteronomi. 10:15, 16),

Lapho ngo “yihlo” engqondweni engaphakathi kushiwo iSonto laseMandulo nelaseMandulondulo, namalungu alamaSonto ayebizwa kanjalo ngenxa yothando lwawo lokuthanda ukulunga neqiniso—amalungu eSonto laseMandulondulo ayewuhlobo lwasezulwini lamazulu, ngenxa yothando lwawo lokuthanda ukulunga, namalungu eSonto laseMandulo ayewuhlobo lwasezulwini likamoya, ngenxa yothando lwawo lokuthanda iqiniso. Ukulunga namaqiniso kweSonto yikhona okubizwa lapha nge “nzalo eyakhethwa nguJehovah”. Kuyachacha ukuthi kakubona o-Abrahama, no-Isaka, noJakobe namadodana akhe ayishumi nambili “oyise” abashiwo lapha, futhi kakusona isizwe sama-Israyeli nesamaJudah esishiwo nge “nzalo”. Esikhundleni sokusho lababantu, lamazwi akhulunywe ngabo nakubo ukuze ingqondo yawo engaphakathi yakheke ngendlela ethile engaphandleni layo futhi izwakale noma iqondwe ngumuntu.

[14] Ku-Isaya kuthiwa:

Abantwana bayobhensela abadala, nabadelelekile abanodumo; lapho umuntu eyobamba umfowabo endlini kayise,ethi: Wena unengubo, uzokuba yisikhulu sethu. [Umfowabo] uyokuthi: Endlini yami akukho sinkwa, akukho ngubo. Ningangenzi isikhulu sabantu (Isaya 3:5-7).

Lapha, engqondweni engaphakathi, kukhulunywa ngesimo seSonto esihlanekezelwe, lapho iqiniso lingasavunywa njengeqiniso, nalapho kungasaziwa ukuthi ukulunga kuyini. Ngamazwi “umuntu uyobamba umfowabo endlini kayise” kufanekiswa ukuvuma zonke izinto njengokulunga; nge “ngubo” kufanekiswa iqiniso (bheka izinombolo 1073, 2576); nge “sikhulu” noma ngo “mholi” kufanekiswa into yokuqala futhi ebaluleke kunazozonke zemfundiso esuselwe eqinisweni (bheka izinombolo 1482, 2089); ngamazwi “akukho sinkwa, akukho ngubo endlini yami” kufanekiswa ukuthi akukho kulunga futhi akukho qiniso—ekubeni nge “sinkwa” kufanekiswa ukulunga (bheka izinombolo 276, 680, 3478), nange “ngubo” kufanekiswa iqiniso (bheka izinombolo 297, 2576).

[15] Ngenxa yokufanekiswa kokulunga neqiniso ngoyise nonina, nangama dodakazi namadodana, emaSontweni afanekisayo kwakukhona imithetho eminingi eyayigodle okoBunkulunkulu ngokusukela kulokho kufanekiswa, njengalemithetho elandelayo:

Indodakazi yomphristi, uma izingcolisa ngokufeba, iyamhlambalaza noyise; kumele ishiswe ngomlilo (Levitekusi 21:9), Lapha nge “ndodakazi yomphristi” kufanekiswa inkanuko yokukhanukela ukulunga, nango “yise” kufanekiswa ukulunga okuphuma kukho leyonkanuko; ngo “kufeba” kufanekiswa ukuhlanekezela ukulunga. Ukuthi kushiwoni ngo “kufeba” kungabonwa ezinombolweni 2466, 2729, 3399, nokuthi kushiwoni ngo “kuzingcolisa” kungabonwa ezinombolweni 1008, 1010, 1059, 2051, 3398, 3399.

Kuye futhi lomlobi kuthiwa:

Uma indodakazi yomphristi ingumfelokazi noma ingolahliweyo futhi ingenabantwana, iyobuyela endlini kayise, njengasebusheni bayo, idle isinkwa sikayise. Akekho umfokazi oyosidla (Levitekusi 22:13).

[16] Kwakukhona futhi nalomthetho:

Uma ubona phakathi kwabathunjwa owesifazane omuhle onamathela kuye, uthanda ukumthatha abe ngumkakho, umyise ekhaya, maqede aphucule ikhanda lakhe, asike izinzipho zakhe, akhumule izingubo zokuthunjwa kwakhe, ahlale endlini yakho, alilele uyise nonina inyanga yonke ngaphambi kokuba ungene kuye, ube yindoda yakhe, yena abe ngumkakho (Duteronomi 21:11-13).

Zonke izinto kabanzi nangemininingwane ezikulomthetho zifanekisa iqiniso lemvelo elamukelwa wukulunga lapho selihlanjululwe emangeni. Yileliqiniso elifanekiswa ngo “wesifazane omuhle ophakathi kwabathunjwa”; ukuhlanjululwa emangeni kufanekiswa ngo “kumyisa ekhaya” nango “kuphucula ikhanda, asike izinzipho zakhe, akhumule izingubo zokuthunjwa kwakhe, alilele uyise nonina”; nokwamukelwa kweqiniso lemvelo wukulunga kufanekiswa ngo “kungena kuye, abe yindoda yakhe, yena abe ngumkakhe”.

[17] Imithetho esifunda ngayo eZwini eyayimaqondana nokuthi imishado kumele ibe phakathi kwesizwe nomndeni, kanye nemithetho yokudla ifa yokuthi ifa lesizwe kakumele lidliwe esinye isizwe, nayo inomsuka ofanayo, okungukuthi, isuka emshadweni wasezulwini lamazulu nowasezulwini likamoya esembusweni weNkosi, noma emshadweni wokulunga neqiniso ofanekiswa ngo “yise nonina” noma ngo “baba nomame”. Kuyafana nangemithetho yamazinga obuhlobo noma obuzalwane babantu avumelekileyo nangavumelekile. Yilowo nalowomthetho eZwini omalungana nemishado, ukudla ifa, namazinga obuzalwane ufanekisa engqondweni engaphakathi ukuhlangana nokuxhumana okuthile kokulunga neqiniso ezulwini, nokuhlangana nokuxhumana okuthile kwamanga nobubi esihogweni, okuyizindawo ezahlukanisiwe. Amazinga obuzalwane avumelekileyo nangavumelekile angabonwa kuLevitekusi 20; imithetho yokudla ifa yokuthi ifa lesizwe kakumele lidliwe esinye isizwe, neyokuthi imishado kumele ibe phakathi kwesizwe, ingabonwa kuNumeri 27:7-9, nakwezinye izindawo; nokuthi ezulwini zonke izinto zihlelwe ngokuhambisana nobuhlobo begazi bokulunga neqiniso nangokuhlobana kwakho ngomshado kungabhekwa ezinombolweni 685, 917, 2739, 3612.

[18] Ngenxa yokuthi isizwe sama-Israyeli sasifanekisa umbuso weNkosi osezulwini, kanjalo sifanekisa ihlelo lezulu embusweni weNkosi, ngakhoke kwayalwa ukuba ama-Israyeli ahlukaniswe ngezizwana, ngemindeni, nangezindlu zawoyise (bheka kuNumeri 26:1 ekugcineni); nangokusukela kulomyalo kwakumele bamise ikamu lizungeze itende lokuhlangana ngokuhambisana nalelohlelo lezulu, nokuba bahambe noma baqhubeke ngokusukela kulona, njengoba kuphawulwe kuNumeri ukuthi:

Lowo nalowo kubantwana bakwa-Israyeli uyomisa ikamu ngasebhaneleni lakhe, ngasesibonisweni sendlu kayise, nxazo zonke maqondana netende lokuhlangana. Basuka futhi kanjalo (Numeri 2:2, 34).

Kwakusukela kulokhu ukuba lapho uBhalamu ebona ukuthi abantwana bakwa-Israyeli bahlakuniswe ngezizwana, kwehlele kuye uMoya kaNkulunkulu, athi:

Amahle kangaka amatende akho, Jakobe, namathabenekeli akho, Israyeli. Afana nezigodi ezingamasimu, njengezivande ezingasemfuleni (Numeri 24:2, 5, 6; nasezahlukwaneni ezilandelayo).

Kuwowonke amazwi asetshenziswe lapha kusobala kakushiwo uJakobe noma u-Israyeli kodwa kushiwo umbuso weNkosi osezulwini noyiSonto laYo elisemhlabeni, okwakuyimibuso eyayifanekiswa ngalelohlelo ayelibona lendlaleke phambi kwakhe—uBhalamu—ngalesosikhathi.

[19] Ngokusukela kulezizibonelo, kungabonakala ukuthi yini efanekiswa eZwini ngezintandane, okungukuthi, ngabantu abangenayise, okungabantu abanesimo sobusulwa nesesisa senhliziyo futhi abalangazelela ukwazi nokufeza ukulunga kepha benganawo amandla okuzuza lokho. Lesisimo ikakhulu sikubantu abangaphandle kweSonto neNkosi ezikhathazayo ngabo futhi ebamukela njangabantwana baYo empilweni engemuva kokufa. Nanjengoba kuyiloluhlobo lwabantu olufanekiswa nge “zintandane”, ngakhoke lapho eZwini kuphathwa izintandane kuvame ukuphathwa izihambi nabafelokazi. Ngokuba nge “zihambi” kufanekiswa abantu abamukela imfundiso emayelana nokulunga neqiniso (bheka inombolo 1463); nanga “bafelokazi” kufanekiswa labo abasesimweni sokulunga kepha besesimweni seqiniso esisezingeni elingaphansi, noma labo abasesimweni seqiniso kepha besesimweni sokulunga esisezingeni elingaphansi nokho belangazelela ukulunga noma iqiniso abakusweleyo. Njengoba-ke lokhu kokuthathu: izintandane, izihambi, nabafelokazi, kufanekisa okufanayo, ngakho-ke kokuthathu kuvame ukuphathwa kanyekanye eZwini, njengoba sekuphawuliwe (bheka uDuteronomi. 14:29; 16:11, 14; 24:17, 19; Jeremiya 7:6; 22:3; Hezekeli 22:6, 7; Zakhariya 7:10; AmaHubo 94:6; 146:9). Ngokusukela kulemiziyo sekungabonakala manje ukuthi kufanekiswani ngo “yise” noma ngo “baba” engqondweni efanekisayo, okungukuthi, kufanekiswa ukulunga, nasengqondweni yasezulwini lamazulu kufanekiswa iNkosi.

[20] Kepha nokho njengoba izinto eziningi zinengqondo ephambeneyo, ngakhoke nezwi “uyise” noma “ubaba” linengqondo ephambene, nakulengqondo lifanekisa ububi; nangendlela efanayo “unina” noma “umame” ofanekisa iqiniso engqondweni efanekisayo ufanekisa amanga engqondweni ephambene naleyo. Izingqondo eziphambeneyo zingabonwa kulezizindawo ezilandelayo: KumaHubo kaDavidi kuthiwa:

Ububi boyise mabukhumbuleke kuJehovah, nesono sikanina masingesulwa (AmaHubo 109:14).

Futhi:

Bahoshekela emuva, bakhohlisa njengawoyise; baphenduka njengomnsalo ogejayo (AmaHubo 78:57).

KuMose kuthiwa:

Kuze abaseleyo bakini bonde ngobubi babo emazweni ezitha zenu: nangobubi bawoyise bayokonda kanye nabo (Levitekusi 26:39).

Ku-Isaya kuthiwa:

Lungiselani ukubulawa kwabantwana bakhe ngenxa yobubi bawoyise, ningabavumeli ukuba bavuke, badle ifa lomhlaba, bagcwalise ubuso bezwe ngemizi (Isaya 14:21).

Kuye futhi lomphrofethi kuthiwa:

Ngiyophindisela ububi bakho, nobubi bawoyihlo kanyekanye (Isaya 65:7).

[21] KuJeremiya kuthiwa:

Indlu yakwa-Israyeli inamahloni, bona kanye namakhosi abo, nezikhulu zabo, nabaphristi babo, nabaphrofethi babo, abathi emthini: Ungubaba, nasetsheni abathi: Wena wangizala. Ngokuba bangifulathele, abangibheki (Jeremiya 2:26, 27).

Kuye futhi lomphrofethi kuthiwa:

Bheka, ngiyobekela lababantu izikhubekiso, oyise namadodana bayokhubeka kanyekanye kuzo, umakhelwane uyobhubha kanye nomngane wakhe (Jeremiya 6:21).

Futhi:

Abantwana batheza izinkuni, oyise baphemba umlilo, abesifazane baxova inhlama ukuba benzele indlovukazi yezulu amaqebelengwana (Jeremiya 7:18).

KuHezekeli kuthiwa:

Ngizokwenza kuwe lokho engingazange ngikwenze, nengingasayukukwenza okunjengakho, ngenxa yazozonke izinengiso zakho. Ngakhoke oyise bayokudla abantwana babo….nabantwana bayokudla oyise; ngiyokwenza izahlulelo phezu kwakho, ngihlakaze kuyoyonke imimoya yonke insali yakho (Hezekeli 5:9, 10).

Lapha kukhulunywa ngokuhlanekezelwa kwento engcwele. Kuyena futhi lomphrofethi kuthiwa:

Isho kanje iNkosi uJehovih kwiJerusalema, ithi: Ukudabuka kwakho nokuzalwa kwakho kungokwezwe laseKhanani, uyihlo wayengumAmori, nonyoko wayengumHethikazi (Hezekeli 16:3).

[22] KuMathewu kuthiwa:

Umuntu uyokhaphela umfowabo ekufeni, noyise umntanakhe; abantwana bayovukela abazali babo, bababulale. Ngakhoke niyozondwa ngabantu bonke ngenxa yegama laMi. Ngize ukuphambanisa umuntu noyise, nendodakazi nonina, nomalokazana noninezala; nezitha zomuntu kuyokuba ngabendlu yakhe. Othanda uyise nonina kunaMi kangifanele, nothanda indodana nendodakazi kunaMi kangifanele (Mathewu 10:21, 22, 35-37; Luka 12:49, 52, 53).

Kuyena futhi lomfundi kuthiwa:

Lowo oshiye izindlu, noma abafowabo, noma odadewabo, noma uyise, noma unina, noma abantwana, noma amasimu ngenxa yegama laMi, uyokwamukeliswa okuphindwe kaningi, adle ifa lokuphila okuphakade (Mathewu 19:29; Luka 18:29, 30; Markhu 10:29, 30).

KuLuka kuthiwa:

Uma umuntu eza kiMi engamzondi uyise nonina, nomkakhe, nabantwana, nabafowabo, nawodadewabo, yebo, nokuphila kwakhe, angebe ngumfundi waMi (Luka 14:26).

[23] KuMarkhu kuthiwa:

Umuntu uyokhaphela umfowabo ekufeni, noyise umntanakhe, yebo, abantwana bayovukela abazali babo, bababulale; ngokuba niyozondwa yibobonke ngenxa yegama laMi (Markhu 13:12, 13; Luka 21:16, 17).

Isihloko salempinda wukuphela kwenkathi, lapho kuchazwa khona isimo seSonto ngemuva kokuhlanekezelwa kokulunga neqiniso lalo, okungukuthi, lapho ububi buvukela iqiniso, namanga evukela ukulunga. Ukuthi engqondweni ephambene ngo “yise” kufanekiswa ububi kusobala kulezizimpinda ezingenhla nakuJohane lapho kuthiwa khona:

UJesu wathi kubo: Uma uNkulunkulu ebenguyihlo, beniyingithanda; ngokuba ngafika ngivela kuNkulunkulu. Nina ningabakayihlo udeveli, nithanda ukwenza izinkanuko zikayihlo. Yena wayengumbulali wabantu kwasekuqaleni, akemi eqinisweni ngokuba iqiniso lingekho kuye. Nxa ekhuluma amanga, ukhuluma okungokwakhe, lokhu engumqambimanga futhi enguyise wawo (Johane 8 :42, 44).