UZiqu-zintathu
Incazelo: Imfundiso eyinhloko yezinkolo zeLobukholwa. NgokwesiVumo Sokholo sika-Athanasius, kunaBantu abathathu baphezulu (uYise, iNdodana, uMoya oNgcwele), ngamunye kuthiwa uphakade, ngamunye kuthiwa ungumninimandla onke, akekho omkhulu noma omncane kunomunye, ngamunye kuthiwa unguNkulunkulu, kodwa bebonke bawuNkulunkulu oyedwa. Ezinye izinkulumo zalemfundiso zigcizelela ukuthi ‘laBantu’ abathathu abasibo abahlukene nabangafani kodwa izindlela ezintathu lomuntu waphezulu akhona ngazo. Kanjalo abanye abakholelwa kuZiqu-zintathu bagcizelela inkolelo yabo yokuthi uJesu Kristu unguNkulunkulu, noma ukuthi uJesu noMoya oNgcwele banguJehova. Akuyona imfundiso yeBhayibheli.
Iyini imvelaphi yemfundiso kaZiqu-zintathu?
IThe New Encyclopædia Britannica ithi: “Igama elithi Ziqu-zintathu, noma imfundiso eqondile enjengaleyo, ayiveli eTestamenteni Elisha, futhi ngisho noJesu nabalandeli bakhe abazange bafune ukuphikisa iShema [isivumo sokholo samaJuda] eTestamenteni Elidala: ‘Yizwa, Israyeli: uJehova uNkulunkulu wethu, uJehova, munye’ (Dut. 6:4). . . . Lemfundiso yanda kancane kancane phakathi namakhulu amaningi eminyaka naphakathi kokuphikisana okuningi. . . . Ekupheleni kwekhulu lesi-4 . . . imfundiso kaZiqu-zintathu yaba nesimo eye yaba naso kusukela ngalesosikhathi.—(1976), Micropædia, Umq. X, k. 126.
INew Catholic Encyclopedia ithi: “Inkulumo ethi ‘uNkulunkulu oyedwa kuBantu abathathu’ ayizange imiswe ngokuqinile, ngokuqinisekile ayizange ifakwe ngokugcwele ekuphileni kobuKristu nasemazwini ayo esivumo sokholo, ngaphambi kokuphela kwekhulu lesi-4. Kodwa yilamazwi ngokuqondile angawokuqala ukubangela isihloko esithi imfundiso kaZiqu-zintathu. Phakathi koBaba bobuPhostoli, akukho lutho ngisho nokuncane okwakusondela emqondweni onjalo noma kulowombono.”—(1967), Umq. XIV, k. 299.
KuThe Encyclopedia Americana siyafunda: “UbuKristu baphuma ebuJudeni futhi ubuJuda babukholelwa ngokuqinile ekutheni uNkulunkulu ungumuntu oyedwa. Indlela eyayisuka eJerusalema [ebuJudeni] iya eNicea [lapho kwaqala imfundiso kaZiqu-zintathu] yayingaqondile neze. Imfundiso kaZiqu-zintathu yekhulu lesine ayizange ibonakalise ngokuqondile imfundiso yobuKristu bakuqala ngokuqondene nesimo sikaNkulunkulu; ngokuphambene, yayiwukuphambuka kulemfundiso.”—(1956), Umq. XXVII, k. 294L.
NgokweNouveau Dictionnaire Universel, “UZiqu-zintathu kaPlato, ngokwakhe owukuhlelwa kabusha koziqu-zintathu abadala abahlehlela emuva kubantu bakuqala, ubonakala enguziqu-zintathu wokuhlakanipha wezici ezabangela ukuvela konkulunkulu abathathu abafundiswa ngamasonto obuKristu. . . . Lomqondo walesisazi esingumGreki [uPlato, wekhulu lesine B.C.E.] wabantu abathathu baphezulu . . . ungatholakala kuzo zonke izinkolo zasendulo [zobuqaba].”—(Paris, 1865-1870), eyahlelwa nguM. Lachâtre, Umq. 2, k. 1467.
UJohn L. McKenzie, S.J., kweyakhe iDictionary of the Bible, uthi: “Ubuthathu babantu ngaphakathi kwesimo sobunye buchazwa ngamagama athi ‘umuntu’ nelithi ‘isimo’ okungamagama esiGreki angokwefilosofi; eqinisweni lawomagama awaveli eBhayibhelini. Izincazelo ngoZiqu-zintathu zavela ngenxa yokuphikisana okude lapho lamagama namanye anjengokuthi ‘uqobo’ nelithi ‘ingqikithi’ asetshenziswa ngokuyiphutha kuNkulunkulu yizazi ezithile zenkolo.”—(New York, 1965), k. 899.
Ngisho nakuba, njengoba abakholelwa kuZiqu-zintathu bevuma, igama elithi “Ziqu-zintathu” noma inkulumo yemfundiso kaZiqu-zintathu kungatholakali eBhayibhelini, ingabe imiqondo ehlanganiswe kuleyomfundiso iyatholakala?
Ingabe iBhayibheli liyafundisa ukuthi “uMoya oNgcwele” ungumuntu?
Eminye imibhalo ebhekisela emoyeni ongcwele ingase ibonakale ibonisa ubuntu obuthile. Ngokwesibonelo, umoya ongcwele kubhekiselwa kuwo njengomsizi (ngesiGreki, pa·raʹkle·tos; “UMduduzi,” KJ; “Ummeli,” JB, NE) ‘ofundisayo,’ ‘ofakazayo,’ ‘okhulumayo’ ‘nozwayo.’ (Joh. 14:16, 17, 26; 15:26; 16:13) Kodwa eminye imibhalo ithi abantu ‘bagcwala’ umoya ongcwele, abanye ‘babhapathizwa’ ngawo noma ‘bagcotshwa’ ngawo. (Luka 1:41; Math. 3:11; IzE. 10:38) Lezinkulumo zamuva ngokuphathelene nomoya ongcwele ngokuqinisekile azimfaneli umuntu. Ukuze siqonde ukuthi iBhayibheli lilonke lifundisani, yonke lemibhalo kumelwe icatshangelwe. Siyini isiphetho esinengqondo? Ukuthi imibhalo yokuqala ekhonjwe lapha isebenzisa inkulumo yokwenza samuntu umoya ongcwele kaNkulunkulu, amandla akhe ayisiphekupheku, njengoba iBhayibheli futhi lenza samuntu ukuhlakanipha, isono, ukufa, amanzi, negazi. (Bheka futhi amakhasi 369, 370, ngaphansi kwesihloko esithi “Umoya.”)
ImiBhalo eNgcwele isitshela ngegama lomuntu siqu likaBaba—uJehova. Isitshela ukuthi iNdodana uJesu Kristu. Kodwa akukho ndawo emiBhalweni lapho kunegama lomuntu siqu elinikezwa umoya ongcwele.
IzEnzo 7:55, 56 zibika ukuthi uStefanu wanikezwa umbono wezulu lapho abona khona “iNdodana yomuntu imi ngakwesokunene sikaNkulunkulu.” Kodwa akakhulumanga ngokubona umoya ongcwele. (Bheka futhi isAmbulo 7:10; 22:1, 3.)
INew Catholic Encyclopedia iyavuma: “Iningi lemibhalo yeT[estamente] E[lisha] yembula umoya kaNkulunkulu njengokuthile, hhayi njengothile; lokhu kubonakala ikakhulukazi ekuhambisaneni phakathi komoya namandla kaNkulunkulu.” (1967, Umq. XIII, k. 575) Iyabika futhi: “AbaLweli bokholo [abalobi bekhulu lesibili abangamaKristu angamaGreki] babekhuluma ngokungaqiniseki neze ngoMoya; ngokunganaki okuthile, ngendlela okungathiwa ayiphathelene nomuntu.”—Umq. XIV, k. 296.
Ingabe iBhayibheli liyavumelana nalabo abafundisa ukuthi uYise neNdodana ababona abantu abahlukene?
Math. 26:39: “Waqhubeka ingcosana [uJesu Kristu], wawa ngobuso bakhe, wakhuleka wathi: Baba, uma kungenzeka, akudlule kimi lesisitsha; nokho kungabi-njengokuba ngithanda mina, kodwa njengokuba uthanda wena.” (Uma uYise neNdodana bengebona abantu abahlukene, umthandazo onjengalowo wawuyoba ongasho lutho. UJesu wayeyobe ethandaza kuye ngokwakhe, futhi intando yakhe ngokungenakuvinjelwa yayiyoba intando kaYise.)
Joh. 8:17, 18: “[UJesu waphendula abaFarisi abangamaJuda:] Kulotshiwe nasemthethweni wakini ukuthi ubufakazi babantu ababili bungobuqinisileyo. Mina ngingozifakazelayo; noBaba ongithumileyo ufakaza ngami.” (Ngakho-ke, uJesu ngokuqinisekile wakhuluma ngaye ngokwakhe njengongumuntu ohlukile kuYise.)
Bheka futhi amakhasi 246, 247, ngaphansi kwesithi “UJehova.”
Ingabe iBhayibheli lifundisa ukuthi bonke okuthiwa bayingxenye kaZiqu-zintathu bangabaphakade, abanasiqalo bonke?
Kol. 1:15, 16: “Yona [iNdodana, uJesu Kristu] ingumfanekiso kaNkulunkulu ongenakubonwa, izibulo lezidalwa zonke, ngokuba kwadalelwa kuyo konke okusezulwini nasemhlabeni.” Kungayiphi ingqondo uJesu Kristu ‘eyizibulo lezidalwa zonke’? (1) Abakholelwa kuZiqu-zintathu bathi “izibulo” lapha lisho omkhulu, omuhle kakhulu, ovelele; ngaleyondlela uKristu uqondakala njengongeyona ingxenye yendalo, kodwa njengovelele kakhulu uma kuqhathaniswa nalabo abadalwa. Uma kunjalo, futhi uma imfundiso kaZiqu-zintathu iyiqiniso, kungani uYise nomoya ongcwele kungashiwo ukuthi nabo bangamazibulo ezidalwa zonke? Kodwa iBhayibheli lisebenzisa lenkulumo eNdodaneni kuphela. Ngokwencazelo eyaziwayo yelithi “izibulo,” libonisa ukuthi uJesu ungomdala kunawo wonke amadodana omkhaya kaJehova. (2) Ngaphambi kweyabaseKolose 1:15, inkulumo ethi “izibulo” ivela ngaphezu kwezikhathi ezingama-30 eBhayibhelini, futhi esimweni ngasinye lapho isetshenziswa ezidalweni eziphilayo inencazelo efanayo—izibulo liyingxenye yeqembu. “Izibulo likaIsrayeli” ngenye yamadodana kaIsrayeli; “izibulo likaFaro” ngomunye womkhaya kaFaro; “amazibulo ezilwane” nawo ngokwawo ayizilwane. Yini-ke ebangela abanye ukuba balinikeze incazelo ehlukile kwabaseKolose 1:15? Ingabe ukusetshenziswa kwalo eBhayibhelini noma ingabe inkolelo asebebambelele kuyo kakade futhi abazama ukuthola ubufakazi bayo? (3) Ingabe eyabaseKolose 1:16, 17 iyamkhipha uJesu njengowadalwa, uma ithi “kwadalelwa kuyo konke . . . konke kwadalwa ngayo, kwadalelwa yona”? Igama lesiGreki elihunyushwe ngokuthi “konke” lapha ngelithi panʹta, isimo esiguquliwe selithi pas. KuLuka 13:2, iRS ilihumusha ngokuthi “bonke . . . abanye”; iJB ithi “noma ibaphi abanye”; iNE ithi “noma ubani omunye.” (Bheka futhi uLuka 21:29 kuyi-NE nabaseFilipi 2:21 kuyi-JB.) Ngokuvumelana nakho konke iBhayibheli elikushoyo ngeNdodana, iNW inikeza incazelo efanayo kwelithi panʹta kwabaseKolose 1:16, 17 okwenza ifundeke kanje, ngokwengxenye, “zonke ezinye izinto zadalwa ngayo . . . Zonke ezinye izinto ziye zadalwa ngayo futhi zadalelwa yona.” Ngaleyondlela ibonakaliswa njengomuntu owadalwa, ingxenye yendalo eyenziwa uNkulunkulu.
IsAm. 1:1; 3:14: “Isambulo sikaJesu Kristu amnika sona uNkulunkulu . . . Nakuyo ingelosi yebandla laseLawodikeya loba ukuthi: Nakhu akushoyo uAmen, ufakazi othembekayo noqinisileyo, ukuqala [ngesiGreki, ar·kheʹ] kokudaliweyo kukaNkulunkulu.” (IKJ, Dy, CC, neNW, kanye namanye, afundeka ngokufanayo.) Ingabe lokho kuhumusha kuqondile? Abanye banombono wokuthi okushiwoyo kuwukuthi iNdodana ‘yayingumqalisi wokudaliweyo kukaNkulunkulu,’ nokuthi ‘yayiwumthombo wokugcina wakho.’ Kodwa iGreek-English Lexicon kaLiddell noScott zibeka elithi “ukuqala” njengencazelo yokuqala yelithi ar·kheʹ. (Oxford, 1968, k. 252) Isiphetho esinengqondo siwukuthi lowo ocashunwa kusAmbulo 3:14 uyindalo, engeyokuqala endalweni kaNkulunkulu, nokuthi wayenesiqalo. Qhathanisa nezAga 8:22, lapho, njengoba abakhulumeli abaningi beBhayibheli bevuma, iNdodana kubhekiselwa kuyo njengokuhlakanipha okwenziwe samuntu. NgokweRS, NE, neJB, lowo okhuluma lapho kuthiwa ‘wadalwa.’)
Ngokwesiprofetho, esibhekisele kuMesiya, uMika 5:2 uthi “okuvela kwakhe kusukela endulo ezinsukwini zaphakade.” IDy ithi: “ukuvela kwakhe kusukela ekuqaleni, kusukela ezinsukwini zaphakade.” Ingabe lokho kumenza afane noNkulunkulu? Kungokuphawulekayo ukuthi, esikhundleni sokuthi “ezinsukwini zaphakade,” iRS ihumusha isiHeberu ngokuthi “ezinsukwini zasendulo”; iJB, “ezinsukwini zakudala”; iNW, “ezinsukwini zesikhathi esingaziwa.” Uma ebhekwa ngomqondo wesAmbulo 3:14, okhulunyelwe ngenhla, uMika 5:2 akafakazeli ukuthi uJesu wayengenaso isiqalo.
Ingabe iBhayibheli lifundisa ukuthi akekho kulabo okuthiwa bahlanganisiwe kuZiqu-zintathu omkhulu noma omncane kunomunye, ukuthi bonke bayalingana, bonke bangomninimandla onke?
Marku 13:32: “Lolosuku nalelohora akakho owazi-lutho ngalo, nazingelosi ezulwini, naNdodana, nguBaba kuphela.” (Yebo, bekungeke kube njalo ukuba uBaba, iNdodana, noMoya oNgcwele babelingana, benza uNkulunkulu oyedwa. Futhi uma, njengoba abanye besikisela, iNdodana yayivinjelwe isimo sayo sokuba ngumuntu ukuba yazi, umbuzo usasala, Kungani uMoya oNgcwele wawungazi?)
Math. 20:20-23: “Unina wamadodana kaZebedewu . . . wathi kuye [uJesu]: Yisho ukuba lawamadodana ami amabili ahlale, enye ngakwesokunene sakho, enye ngakwesokhohlo sakho embusweni wakho. UJesu waphendula wathi: . . . Nizakusiphuza isitsha sami, kepha ukuhlala ngakwesokunene sami nangakwesokhohlo akusikho okwami ukuphana ngakho, kodwa kungokwalabo abakulungiselwe nguBaba.” (Yeka ukuthi akuzwakali kanjani, uma, njengoba kushiwo, uJesu enguNkulunkulu! Ingabe uJesu lapha wayemane ephendula ‘ngokwesimo sakhe sobuntu’? Uma, njengoba kusho abakholelwa kuZiqu-zintathu, uJesu ngempela ‘ayenguNkulunkulu ongumuntu’—kokubili uNkulunkulu nomuntu, engeyena omunye walokhu—ingabe ngempela kuyavumelana ukuphendukela encazelweni enjalo? Ingabe uMathewu 20:23 kunalokho akabonisi yini ukuthi iNdodana ayilingani noYise, ukuthi uYise unamagunya athile azigodlele wona?)
Math. 12:31, 32: “Abantu bayakuthethelelwa zonke izono nokuhlambalaza, kepha ukuhlambalaza uMoya akuyikuthethelelwa. Yilowo nalowo okhuluma izwi elimelene neNdodana yomuntu uyakuthethelelwa; kepha lowo okhuluma elimelene noMoya oNgcwele akayikuthethelelwa nakulelizwe nakwelizayo.” (Ukuba uMoya oNgcwele wawungumuntu futhi kunjalo ngoNkulunkulu, lombhalo ubuyoyiphikisa ngokusobala imfundiso kaZiqu-zintathu, ngoba bekuyosho ukuthi ngandlela thile uMoya oNgcwele mkhulu kuneNdodana. Kunalokho, okwashiwo uJesu kubonisa ukuthi uYise, lowo “uMoya” ongowakhe, mkhulu kunoJesu, iNdodana yomuntu.)
Joh. 14:28: “[UJesu wathi:] Uma beningithanda, beniyakujabula, ngokuba ngiya kuBaba, lokhu uBaba mkhulu kunami.”
1 Kor. 11:3: “Ngithanda ukuba nazi ukuthi inhloko yawo onke amadoda inguKristu, nenhloko yowesifazane iyindoda, nenhloko kaKristu inguNkulunkulu.” (Khona-ke, ngokusobala uKristu akayena uNkulunkulu futhi uNkulunkulu usezingeni eliphakeme kunoKristu. Kumelwe kuphawulwe ukuthi lokhu kwabhalwa cishe ngo-55 C.E., eminyakeni engama-22 ngemva kokuba uJesu ebuyele ezulwini. Ngakho-ke iqiniso eliphawulwe lapha libhekisele ebuhlotsheni phakathi kukaNkulunkulu noKristu ezulwini.)
1 Kor. 15:27, 28: “[UNkulunkulu] izinto zonke uzithobisele phansi kwezinyawo zakhe [uJesu]. Kepha nxa ethi: Izinto zonke zithotshisiwe, kusobala ukuthi ungaphandle kwazo yena ozithobisele phansi kwakhe. Kodwa nxa izinto zonke sezithotshiselwe phansi kwakhe, lapho-ke nayo iNdodana iyakuzithoba phansi kwalowo owathobisa zonke izinto phansi kwayo, ukuze uNkulunkulu abe-yikho konke kukho konke.”
Igama lesiHeberu elithi Shad·daiʹ nelesiGreki elithi Pan·tokraʹtor womabili ahunyushwa ngokuthi “Mninimandla onke.” Womabili lamagama olimi lokuqala asetshenziswa ngokuphindaphindiwe kuJehova, uYise. (Eks. 6:3; IsAm. 19:6) Alikho kulamagama elisetshenziswa eNdodaneni noma kumoya ongcwele.
Ingabe iBhayibheli liyafundisa ukuthi ngamunye walabo okuthiwa bayingxenye kaZiqu-zintathu unguNkulunkulu?
UJesu wathi emthandazweni: “Baba, . . . nakhu ukuphila okuphakade, ukuba bazi wena owukuphela kukaNkulunkulu weqiniso, noJesu Kristu omthumileyo.” (Joh. 17:1-3, RS; omalukeke banezelwe.) (Izinguqulo eziningi lapha zisebenzisa inkulumo ethi “ukuphela kukaNkulunkulu weqiniso” lapho zibhekisela kuYise. INE ifundeka ngokuthi “wena wedwa onguNkulunkulu ngempela.” Akanakuba “ukuphela kukaNkulunkulu weqiniso,” abe yilowo ‘yena yedwa onguNkulunkulu ngempela,’ uma kunabanye ababili abangoNkulunkulu ngezinga elifanayo nelakhe, akunjalo? Noma ibaphi abanye okubhekiselwa kubo ngokuthi “onkulunkulu” kumelwe babe abamanga noma bamane babe ukubonakaliswa kukaNkulunkulu weqiniso.)
1 Kor. 8:5, 6: “Noma kukhona okuthiwa onkulunkulu, nokuba kusezulwini nokuba kusemhlabeni, njengokuba bakhona onkulunkulu abaningi namakhosi amaningi, nokho kithina kukhona uNkulunkulu munye, uYise, okuvela kuye konke, nathi sikhonela yena, nenkosi inye, uJesu Kristu, okungaye konke, nathi sikhona ngaye.” (Lokhu kuveza uYise ‘njengoNkulunkulu munye’ wamaKristu nanjengosesigabeni esihlukile kwesikaJesu Kristu.)
1 Pet. 1:3: “Makabongwe uNkulunkulu uYise weNkosi yethu uJesu Kristu.” (Ngokuphindaphindiwe, ngisho nangemva kokwenyukela kukaJesu ezulwini, imiBhalo ibhekisela kuYise ngokuthi “uNkulunkulu” kaJesu Kristu. KuJohane 20:17, ngemva kokuvuka kukaJesu, yena ngokwakhe wakhuluma ngoYise ngokuthi “uNkulunkulu wami.” Kamuva, lapho esezulwini, njengoba kulotshwe kusAmbulo 3:12, waphinda futhi wasebenzisa inkulumo efanayo. Kodwa akwenzeki eBhayibhelini ukuba uYise kuthiwe ubhekisela eNdodaneni ngokuthi “uNkulunkulu wami,” futhi bobabili uYise neNdodana ababhekiseli emoyeni ongcwele ngokuthi “uNkulunkulu wami.”)
Maqondana nokukhulumela imibhalo esetshenziswa ngabanye emzamweni wokubonisa ukuthi uKristu unguNkulunkulu, bheka amakhasi 251-255, ngaphansi kwesihloko esithi “UJesu Kristu.”
KuyiTheological Investigations, uKarl Rahner, S.J., uyavuma: “Elithi Θεός [Nkulunkulu] lisalokhu lingasetshenziswa eMoyeni,” futhi: “Elithi ὁ θεός [ngokwezwi nezwi, uNkulunkulu] alisetshenziswa nhlobo eTestamenteni Elisha uma kukhulunywa ngo-πνεῦμα ἅγιον [umoya ongcwele].”—(Baltimore, Md.; 1961), eyahunyushwa isuswa esiJalimaneni, Umq. I, kk. 138, 143.
Ingabe emibhalweni esetshenziswa abakholelwa kuZiqu-zintathu ekusekeleni inkolelo yabo ikhona enikeza isizathu esizwakalayo ngalemfundiso?
Umuntu ofuna ngempela ukwazi iqiniso ngoNkulunkulu ngeke afunde iBhayibheli ngethemba lokuthola umbhalo angase awucusumbule njengofanelekela lokho akukholelwayo kakade. Ufuna ukwazi okushiwo yiZwi likaNkulunkulu ngokwalo. Angase athole imibhalo anomuzwa wokuthi ingafundwa ngezindlela ezingaphezu kweyodwa, kodwa uma lena iqhathaniswa nezinye izinkulumo zeBhayibheli ezikhulumela indaba efanayo ekushoyo kuyokhanya. Kumelwe kuphawulwe zisuka nje ukuthi eminingi yemibhalo esetshenziswa “njengobufakazi” bukaZiqu-zintathu eqinisweni ikhuluma ngabantu ababili kuphela, hhayi abathathu; ngakho-ke ngisho noma incazelo yemibhalo yabakholelwa kuZiqu-zintathu yayiqondile, lena ibingenakufakazela ukuthi iBhayibheli lifundisa uZiqu-zintathu. Cabangela okulandelayo:
(Ngaphandle kokuba kuboniswe ngenye indlela, yonke imibhalo ecashunwe engxenyeni elandelayo ivela eBhayibhelini lesiZulu.)
Imibhalo lapho isiqu sikaJehova sisetshenziswa kuJesu Kristu noma kuthiwa sibhekisela kuJesu Kristu
UAlfa no-Omega: Esikabani ngempela lesisiqu? (1) KusAmbulo 1:8, umnikazi waso kuthiwa uNkulunkulu, uMninimandla onke. Evesini 11 ngokwe-KJ, lesisiqu sisetshenziswa kulowo oncazelo yakhe kamuva embonakalisa kunguJesu Kristu. Kodwa izazi zibheka ukubhekisela kuAlfa no-Omega evesini 11 njengokungamanga, ngakho-ke akuveli kuyi-RS, NE, JB, NAB, neDy. (2) Izinguqulo eziningi zesAmbulo siguqulelwa esiHeberwini ziyaqaphela ukuthi lowo ochazwa evesini lesi-8 uJehova, ngakho-ke zibuyisela igama likaNkulunkulu lapho. Bheka iNW, ka-1984 eneZikhombo. (3) IsAmbulo 21:6, 7 sibonisa ukuthi amaKristu angabanqobi abangokomoya kumelwe abe ‘amadodana’ alowo owaziwa ngokuthi uAlfa no-Omega. Lokho akushiwo neze ngobuhlobo bamaKristu agcotshwe ngomoya noJesu Kristu. UJesu wakhuluma ngawo ‘njengabafowabo.’ (Heb. 2:11; Math. 12:50; 25:40) Kodwa ‘labobafowabo’ bakaJesu kubhekiselwa kubo ‘njengamadodana kaNkulunkulu.’ (Gal. 3:26; 4:6) (4) KusAmbulo 22:12, iTEV ifaka igama elithi Jesu, ngakho-ke ukubhekisela kuAlfa no-Omega evesini 13 kwenziwa kubonakale kusebenza kuyena. Kodwa igama elithi Jesu aliveli lapho esiGrekini, nezinye izinguqulo azilifaki. (5) KusAmbulo 22:13, uAlfa no-Omega futhi kuthiwa “owokuqala nowokugcina,” okuyinkulumo esetshenziswe kuJesu kusAmbulo 1:17, 18. Ngokufanayo, inkulumo ethi “umphostoli” isetshenziswa kokubili kuJesu Kristu nakwabanye babalandeli bakhe. Kodwa lokho akufakazeli ukuthi bangumuntu ofanayo noma basesikhundleni esifanayo, akunjalo? (Heb. 3:1) Ngakho ubufakazi bukhomba esiphethweni sokuthi isiqu esithi “uAlfa no-Omega” sisebenza kuNkulunkulu uMninimandla onke, uYise, hhayi iNdodana.
UMsindisi: Ngokuphindaphindiwe imiBhalo ibhekisela kuNkulunkulu njengoMsindisi. KuIsaya 43:11 uNkulunkulu uze athi: “Ngaphandle kwami akakho umsindisi.” Njengoba uJesu naye kubhekiselwa kuye njengoMsindisi, ingabe uNkulunkulu noJesu bayefana? Lutho neze. UThithu 1:3, 4 ukhuluma ‘ngoNkulunkulu uMsindisi wethu,’ abese ekhuluma ngabo bobabili “uBaba nakuKristu Jesu uMsindisi wethu.” Ngakho, bobabili bangabasindisi. UJuda 25 ubonisa ubuhlobo, ethi: “UNkulunkulu oyedwa, uMsindisi wethu ngaye uJesu Kristu iNkosi yethu.” (Omalukeke banezelwe.) (Bheka futhi IzEnzo 13:23.) KubAhluleli 3:9, igama elifanayo lesiHeberu (moh·shiʹa‛, elihunyushwe ngokuthi “umsindisi,” noma “umkhululi”) elisetshenziswe kuIsaya 43:11 libhekisela kuOtheniyeli, umahluleli kwaIsrayeli, kodwa lokhu ngokuqinisekile akuzange kwenze uOtheniyeli abe uJehova, akunjalo? Ukufundwa kukaIsaya 43:1-12 kubonisa ukuthi ivesi 11 lisho ukuthi uJehova yedwa owalungiselela insindiso, noma ukukhululwa, kuIsrayeli; leyonsindiso ayizange ivele kunoma ibaphi onkulunkulu bezizwe ezizungezile.
UNkulunkulu: KuIsaya 43:10 uJehova uthi: “Ngaphambi kwami akwenziwanga uNkulunkulu, nangasemva kwami akayikuba-khona.” Ingabe lokhu kusho ukuthi, ngenxa yokuthi uJesu Kristu ukhulunyelwa ngokwesiprofetho ngokuthi “uNkulunkulu onamandla” kuIsaya 9:6, uJesu kumelwe abe nguJehova? Nalapha futhi, umongo wendaba uyaphendula uthi, Cha! Azikho ezizweni ezikhulekela izithombe ezenza unkulunkulu ngaphambi kukaJehova, ngoba akekho owayekhona ngaphambi kukaJehova. Futhi ngeke ngisho nasesikhathini esizayo zakhe unkulunkulu wangempela, ophilayo okwazi ukuprofetha. (Isaya 46:9, 10) Kodwa lokho akusho ukuthi uJehova akakaze abangele kube khona noma ubani okubhekiselwa kuye ngokufanelekile ngokuthi uwunkulunkulu. (IHu. 82:1, 6; Joh. 1:1, NW) KuIsaya 10:21 uJehova kubhekiselwa kuye ngokuthi “uNkulunkulu onamandla,” njengoba kunjalo ngoJesu kuIsaya 9:6; kodwa uJehova kuphela obizwa ngokuthi “uNkulunkulu uMninimandla onke.”—Gen. 17:1.
Uma isiqu esithile noma inkulumo echazayo itholakala endaweni engaphezu kweyodwa emiBhalweni, akumelwe neze kuphethwe ngokubhuduzela ngokuthi kumelwe ngaso sonke isikhathi ibhekisele kumuntu ofanayo. Ukucabanga okunjalo kungaholela esiphethweni sokuthi uNebukadinesari wayenguJesu Kristu, ngoba bobabili babizwa ngokuthi “inkosi yamakhosi” (Dan. 2:37; IsAm. 17:14); nokuthi abafundi bakaJesu eqinisweni babenguJesu Kristu, ngoba nabo babizwa ngokuthi “ukukhanya kwezwe” njengaye. (Math. 5:14; Joh. 8:12) Ngaso sonke isikhathi kumelwe sicabangele umongo kanye nanoma iziphi izimo eBhayibhelini lapho inkulumo efanayo ivela khona.
Ukubhekisela kuJesu Kristu kwabalobi beBhayibheli abaphefumlelwe bezingxenye ezivela emiBhalweni yesiHeberu ezibhekisela ngokukhanyayo kuJehova
Kungani uJohane 1:23 ecaphuna uIsaya 40:3 ambhekisele kulokho uJohane uMbhapathizi akwenza lapho elungisela uJesu Kristu indlela, kanti uIsaya 40:3 ngokusobala ukhulumela ukulungisa indlela phambi kukaJehova? Kungenxa yokuthi uJesu wayemelele uYise. Weza ngegama likaYise futhi waba nesiqinisekiso sokuthi uYise wayenaye njalo ngoba wenza okuthokozisayo kuYise.—Joh. 5:43; 8:29.
Kungani amaHeberu 1:10-12 ecaphuna iHubo 102:25-27 alisebenzise eNdodaneni, kanti lelihubo lithi libhekiselwe kuNkulunkulu? Ngoba iNdodana iyilowo uNkulunkulu enza ngaye imisebenzi yokudala echazwe lapho ngumhubi. (Bheka abaseKolose 1:15, 16; IzAga 8:22, 27-30.) Kumelwe kuphawulwe kumaHeberu 1:5b ukuthi kucashunwa kweyesi-2 Samuweli 7:14 ibhekiselwe eNdodaneni kaNkulunkulu. Nakuba lowombhalo wawubhekisela kuSolomoni ekusebenzeni kwawo kokuqala, ukusetshenziswa kwawo kwamuva kuJesu Kristu akusho ukuthi uSolomoni noJesu bayefana. UJesu “mkhulu kunoSolomoni” futhi wenza umsebenzi owafanekiselwa uSolomoni.—Luka 11:31.
ImiBhalo ekhulumela ndawonye uYise, iNdodana, noMoya oNgcwele
Izibonelo zalokhu uMathewu 28:19 neyesi-2 Korinte 13:13. Awukho kulemibhalo othi uYise, iNdodana, noMoya oNgcwele kuyalingana noma okwaphakade ngokulinganayo noma konke kunguNkulunkulu. Ubufakazi obungokomBhalo osebuveziwe kakade emakhasini 419-423 buyaphikisana nokufaka imiqondo enjalo kulemibhalo.
ICyclopedia of Biblical, Theological, and Ecclesiastical Literature, kaMcClintock noStrong, nakuba isekela imfundiso kaZiqu-zintathu, iyavuma ngokuqondene noMathewu 28:18-20: “Nokho, lombhalo, uma uthathwa njengoba unjalo, awunakufakazela ngokungenakuphikiswa ubuntu bezinto ezintathu ezikhulunyelwayo, noma ukulingana kwazo noma ubunkulunkulu.” (Eyanyatheliswa futhi ngo-1981, Umq. X, k. 552) Ngokuqondene neminye imibhalo ekhulumela kokuthathu ndawonye, leCyclopedia iyavuma ukuthi, uma ithathwa njengoba injalo, “ayanele” ukufakazela uZiqu-zintathu. (Qhathanisa neyoku-1 Thimothewu 5:21, lapho uNkulunkulu noKristu kanye nezingelosi bekhulunyelwa ndawonye.)
Imibhalo lapho amabizo asebuningini esetshenziswa kuNkulunkulu emiBhalweni yesiHeberu
KuGenesise 1:1 isiqu esithi “Nkulunkulu” sihunyushwa kwelithi ’Elo·himʹ, elisebuningini ngesiHeberu. Abakholelwa kuZiqu-zintathu bacusumbula lokhu njengokubonisa uZiqu-zintathu. Bachaza futhi uDuteronomi 6:4 njengosikisela ubunye bamalungu kaZiqu-zintathu uma ethi, “INKOSI uNkulunkulu wethu [ovela kwelithi ’Elo·himʹ], INKOSI eyodwa.”
Ubuningi balelibizo lapha esiHeberwini buwubuningi bobukhosi noma bobuhle. (Bheka iNAB, kaSt. Joseph, iSichazamazwi SeBhayibheli, k. 330; neNew Catholic Encyclopedia, 1967, Umq. V, k. 287.) Ayivezi mqondo wobuningi babantu kunkulunkulu oyedwa. Ngendlela efanayo, kubAhluleli 16:23 lapho kubhekiselwa khona kunkulunkulu wamanga uDagoni, isimo selithi ’elo·himʹ sisetshenzisiwe, isenzo esihambisana nalo sisebunyeni, okubonisa ukuthi kubhekiselwa kunkulunkulu oyedwa kuphela. KuGenesise 42:30, uJosefa ukhulunyelwa ‘njengenkosi’ (’adho·nehʹ, okuwubuningi bobuhle) yaseGibithe.
Ulimi lwesiGreki alunabo ‘ubuningi bobukhosi noma bobuhle.’ Ngakho-ke, kuGenesise 1:1 abahumushi beLXX basebenzisa elithi ho The·osʹ (uNkulunkulu, ebunyeni) njengelimelele elithi ’Elo·himʹ. KuMarku 12:29, lapho impendulo kaJesu ivezwa khona futhi lapho acaphuna khona uDuteronomi 6:4, ubunye besiGreki belithi ho The·osʹ busetshenziswe ngokufanayo.
KuDuteronomi 6:4, umbhalo wesiHeberu uneTetragrammaton kabili, ngakho-ke kumelwe ufundeke ngokufanelekile ngokuthi: “UJehova uNkulunkulu wethu unguJehova oyedwa.” (NW) Isizwe sakwaIsrayeli, okwakuphawulwa kuso lokho, sasingakholelwa kuZiqu-zintathu. AbaseBabiloni nabaseGibithe babekhulekela iziqu ezintathu zonkulunkulu, kodwa kwenziwa kwakhanya kumaIsrayeli ukuthi uJehova uhlukile.
Imibhalo umuntu angase afinyelele esiphethweni esingaphezu kwesisodwa kuyo, kuye ngokwenguqulo yeBhayibheli esetshenziswayo
Uma ingxenye yeBhayibheli ingase ihunyushwe ngezindlela ezingaphezu kweyodwa ngokohlelo lolimi, ikuphi ukuhumusha okuqondile? Ilokho okuvumelana nalo lonke iBhayibheli. Uma umuntu engazinaki ezinye izingxenye zeBhayibheli akhele inkolelo yakhe ekuhumusheni akuthandayo kwevesi elithile, khona-ke lokho akukholelwayo akukhanyisi ngempela iZwi likaNkulunkulu, kodwa imiqondo yakhe futhi mhlawumbe leyo yomunye umuntu ongaphelele.
“Ekuqaleni wayekhona uLizwi, uLizwi wayekuNkulunkulu, uLizwi wayenguNkulunkulu. Yena lowo wayekhona ekuqaleni kuNkulunkulu.” (IKJ, Dy, JB, neNAB zisebenzisa amazwi afanayo.) Nokho, iNW ithi: “Ekuqaleni wayekhona uLizwi futhi uLizwi wayenoNkulunkulu, futhi uLizwi wayewunkulunkulu. Lona ekuqaleni wayenoNkulunkulu.” Phawula ukuthi kwesinye isimo igama elithi “nkulunkulu” libhalwe ngamagama amancane, okwenza ukuba lonkulunkulu ahluke kulona omunye “uNkulunkulu” okubhekiselwe kuye kulamavesi.
Yikuphi ukuhunyushwa kukaJohane 1:1, 2 okuvumelanayo nomongo wendaba? UJohane 1:18 uthi: “Akakho oké wabona uNkulunkulu.” Ivesi 14 lisho ngokukhanyayo ukuthi “uLizwi waba-yinyama, wakha phakathi kwethu, sabona inkazimulo yakhe.” Futhi, amavesi 1, 2 athi ekuqaleni “wayenoNkulunkulu.” Kungenzeka yini umuntu abe nothile kodwa ngesikhathi esifanayo abe yilowomuntu? KuJohane 17:3, uJesu ubhekisela kuYise ngokuthi “ukuphela kukaNkulunkulu weqiniso,” (NW); ngakho-ke, uJesu ‘njengoNkulunkulu’ umane ubonakalisa izimfanelo zikaYise zaphezulu.—Heb. 1:3.
Ingabe ukuhumusha ngokuthi “wayewunkulunkulu” kuyavumelana nemithetho yohlelo lolimi lwesiGreki? Ezinye izincwadi okubhekiselwa kuzo ziliveza ngokuqinile iphuzu lokuthi umbhalo wesiGreki kumelwe uhunyushwe ngokuthi “ULizwi wayenguNkulunkulu. Kodwa akuzona zonke ezivumayo. Esihlokweni sakhe esithi “Qualitative Anarthrous Predicate Nouns: Mark 15:39 and John 1:1,” uPhilip B. Harner wathi imishwana enjengalowo okuJohane 1:1, “enesilandiso esandulela isenzo, ngokuyinhloko ichaza uhlobo. Ibonisa ukuthi ulogos unesimo sikatheos.” Usikisela ukuthi: “Mhlawumbe lomushwana ungahunyushwa ngokuthi, ‘uLizwi wayenesimo esifanayo noNkulunkulu.’” (Journal of Biblical Literature, 1973, kk. 85, 87) Ngakho, kulombhalo, libalulekile iqiniso lokuthi igama elithi the·osʹ lapho livela khona okwesibili elinawo umunci ocacile (ho) futhi lifakwe ngaphambi kwesenzo emshweni wesiGreki. Ngokuthakazelisayo, abahumushi abaphikelelayo ekutheni uJohane 1:1 ahunyushwe ngokuthi, “ULizwi wayenguNkulunkulu,” abanqikazi ukusebenzisa umunci ongacacile (“a,” “an”) lapho behumusha ezinye izindima lapho ibizo eliyisilandiso elisebunyeni livela ngaphambi kwesenzo. Ngakho kuJohane 6:70, izinguqulo iJB neKJ zombili zibhekisela kuJuda Iskariyothe ngokuthi “ungudeveli” (“a devil”), futhi kuJohane 9:17 zichaza uJesu ngokuthi “ungumprofethi” (“a prophet”).
UJohn L. McKenzie, S.J., kweyakhe iDictionary of the Bible, uthi: “UJn 1:1 kufanele ahunyushwe ngokuthe ngqó ngokuthi ‘ulizwi wayenoNkulunkulu [= uYise], futhi ulizwi wayengumuntu waphezulu.’”—(Abakaki abakhe. Eyakhishwa ngegunya lomthetho nesifakaziso sokunyatheliswa.) (New York, 1965), k. 317.
Ngokuvumelana nokungenhla, iAT ithi: “uLizwi wayengowaphezulu”; iMo ithi: “uLogos wayengowaphezulu”; iNTIV, “ulizwi wayewunkulunkulu.” Enguqulweni yakhe yesiJalimane uLudwig Thimme ukubeka ngalendlela: “ULizwi wayewunkulunkulu wohlobo oluthile.” Ukubhekisela kuLizwi (owaba uJesu Kristu) ngokuthi “unkulunkulu” kuyahambisana nokusetshenziswa kwalelogama kweminye imiBhalo. Ngokwesibonelo, kumaHubo 82:1-6 abahluleli abangabantu kwaIsrayeli kwakubhekiselwa kubo ngokuthi “onkulunkulu” (ngesiHeberu, ’elo·himʹ; ngesiGreki, the·oiʹ, kuJohane 10:34) ngoba babengabameleli bakaJehova futhi kwakumelwe bakhulume ngomthetho wakhe.
Bheka futhi isithasiselo seNW ka-1984 eneZikhombo, k. 1579.
IRS ithi: “UJesu wathi kubo, ‘Ngiqinisile, ngiqinisile, ngithi kini, engakabibikho uAbrahama, ngikhona [ngesiGreki, e·goʹ ei·miʹ].’” (INE, KJ, TEV, JB, neNAB zonke zifundeka ngokuthi “ngikhona,” ezinye zisebenzisa ngisho nonobumbakazi ukuze ziveze umqondo wesiqu. Ngaleyondlela zizama ukuhlanganisa lenkulumo noEksodusi 3:14, lapho, ngokokuhumusha kwazo, uNkulunkulu ebhekisela kuyena ngesiqu sokuthi “Ngikhona.”) Nokho, kuyi-NW ingxenye yokugcina kaJohane 8:58 ithi: “Ngaphambi kokuba uAbrahama abe khona, ngangikhona.” (Umqondo ofanayo uyavezwa ngamazwi eAT, Mo, CBW, neSE.)
Ikuphi ukuhumusha okuvumelana nomongo? Umbuzo wamaJuda (evesini 57) uJesu ayewuphendula wawuphathelene nobudala, hhayi ubuntu. Ngokunengqondo impendulo kaJesu yayiphathelene nobudala bakhe, ubude bokuba khona kwakhe. Ngokuthakazelisayo, akukho mzamo oke wenziwe ngokusebenzisa elithi e·goʹ ei·miʹ njengesiqu emoyeni ongcwele.
IA Grammar of the Greek New Testament in the Light of Historical Research, ka-A. T. Robertson ithi: “Isenzo [ei·miʹ] . . . Ngezinye izikhathi siveza ukuba khona njengesilandiso njenganoma isiphi esinye isenzo, njengakwelithi [e·goʹ ei·miʹ] (Jo. 8:58)”—Nashville, Tenn.; 1934, k. 394.
Bheka futhi isithasiselo seNW, ka-1984 eneZikhombo, kk. 1582, 1583.
“Ziqapheleni nina nomhlambi wonke anibeké kuwo uMoya oNgcwele ukuba nibe-ngababonisi bokwalusa ibandla likaNkulunkulu azizuzele lona ngegazi lakhe.” (IKJ, Dy, neNAB zinamazwi afanayo.) Nokho, kuyi-NW ingxenye yokugcina yalelivesi ithi: “ngegazi [leNdodana] yakhe.” (ITEV ifundeka ngendlela efanayo. Nakuba iRS eyanyatheliswa ngo-1953 ifundeka ngokuthi “ngegazi lakhe,” eka-1971 ithi “ngegazi leNdodana yakhe.” IRo neDa zimane zithi “ngegazi lakhe.”)
Ikuphi ukuhumusha okuvumelana neyoku-1 Johane 1:7, ethi: “Negazi likaJesu iNdodana yakhe [uNkulunkulu] liyasihlambulula ezonweni zonke”? (Bheka futhi isAmbulo 1:4-6.) Njengoba kuphawuliwe kuJohane 3:16, uNkulunkulu akazange yini athumele iNdodana yakhe ezelwe yodwa, noma ingabe yena ngokwakhe weza njengomuntu, ukuze sizuze ukuphila? Kwakungelona igazi likaNkulunkulu, kodwa eleNdodana yakhe elachithwa.
Bheka futhi isithasiselo seNW, ka-1984 eneZikhombo, k. 1580.
“Abangababo okhokho avela kubo uKristu ngokwenyama, yena onguNkulunkulu ophezu kwakho konke, obongekayo kuze kube-phakade. Amen.” (IKJ, neDy zifundeka ngokufanayo.) Nokho, kuyi-NW ingxenye yokugcina yalelivesi ithi: “labo uKristu avela kubo ngokwenyama: UNkulunkulu, ophezu kwakho konke, makabongwe kuze kube phakade. Amen.” (IRS, NE, TEV, NAB, neMo zonke zisebenzisa amazwi afanayo naweNW.)
Ingabe lelivesi lithi uKristu ‘uphezu kwakho konke’ nokuthi ngalokho unguNkulunkulu? Noma ingabe libhekisela kuNkulunkulu noKristu njengabantu abahlukene futhi lithi uNkulunkulu “ophezu kwakho konke”? Ikuphi ukuhunyushwa kwabaseRoma 9:5 okuvumelana nabaseRoma 15:5, 6, leyo okokuqala ehlukanisa uNkulunkulu kuKristu Jesu bese ikhuthaza umfundi ukuba ‘adumise uNkulunkulu noYise weNkosi yethu uJesu Kristu’? (Bheka futhi eyesi-2 Korinte 1:3 neyabase-Efesu 1:3.) Cabangela okulandelayo kwabaseRoma isahluko 9. Amavesi 6-13 abonisa ukuthi ukuphumelela kwenjongo kaNkulunkulu akuxhomekile efeni elingokwenyama kodwa entandweni kaNkulunkulu. Amavesi 14-18 abhekisela esigijimini sikaNkulunkulu kuFaro, njengoba silotshwe kuEksodusi 9:16, ekugcizeleleni iqiniso lokuthi uNkulunkulu uphezu kwakho konke. Emavesini 19-24 ukuphakama kukaNkulunkulu kuboniswa ngokuqhubekayo ngomfanekiso wombumbi nesitsha sobumba asibumbayo. Yeka ukuthi ifaneleke kangakanani-ke lenkulumo esevesini 5: “UNkulunkulu, ophezu kwakho konke, makabongwe kuze kube phakade. Amen”!—NW.
IThe New International Dictionary of New Testament Theology ithi: “EyabaseRoma 9:5 iyaphikisana . . . Kwakuyoba lula, futhi kube yinto engenzeka nangokolimi ukubhekisela lenkulumo kuKristu. Khona-ke lelivesi lalingafundeka ngokuthi, ‘uKristu onguNkulunkulu ophezukonke, makabongwe phakade. Amen.’ Noma kunjalo, uKristu wayengenakulinganiswa ngokuphelele noNkulunkulu, kodwa wayeyomane achazwe njengonesimo saphezulu, ngoba igama elithi theos alinawo umunci. . . . Incazelo okungaba yiyo ngempela iwukuthi lenkulumo iwukubonga okubhekiswe kuNkulunkulu.”—(Grand Rapids, Mich.; 1976), ehunyushwe isuswa esiJalimaneni, Umq. 2, k. 80.
Bheka futhi isithasiselo seNW ka-1984 eneZikhombo, kk. 1580, 1581.
IKJ ithi: “Mawube kini lomqondo, owawukhona nakuKristu Jesu: Lowo, owathi esesimweni sikaNkulunkulu, wangakucabangela njengokuwukuphanga ukulingana noNkulunkulu.” (IDy inamazwi afanayo. IJB ithi: “akazange abambelele ekulinganeni kwakhe noNkulunkulu.”) Nokho, kuyi-NW lengxenye yamuva yalamazwi ithi: “owathi, nakuba ayesesimweni sikaNkulunkulu, akazange akucabangele njengento yokuphangwa [ngesiGreki, har·pag·monʹ], ukuba, alingane noNkulunkulu.” (IRS, NE, TEV, neNAB ziveza umqondo ofanayo.)
Imuphi umqondo ovumelana nomongo? Ivesi 5 leluleka amaKristu ukuba alingise uKristu endabeni okuxoxwa ngayo lapha. Ingabe ayengakhuthazwa ukuba angakucabangeli “njengokuphanga,” kodwa njengelungelo lawo, “ukulingana noNkulunkulu”? Lutho neze! Nokho, ayengamlingisa lowo “ongazange akucabangele njengento yokuphangwa, ukuba, alingane noNkulunkulu.” (NW) (Qhathanisa noGesise 3:5.) Ukuhumusha okunjalo futhi kuyavumelana noJesu Kristu ngokwakhe, owathi: “UBaba mkhulu kunami.”—Joh. 14:28.
IThe Expositor’s Greek Testament ithi: “Ayikho ingxenye esingayithola lapho [elithi har·paʹzo] noma imaphi avela kulo [kuhlanganise nelithi har·pag·monʹ] linomqondo ‘wokubambelela kobumnini,’ ‘ukulondoloza.’ Libonakala ngokungenakuphikiswa lisho ‘ukuphanga,’ ‘ukuhlwitha ngenkani.’ Ngakho-ke akuvumelekile ukusuka emqondweni okuyiwo ‘wokuthatha okuthile’ siye komunye ohluke ngokuphelele, ‘ukubambelela kokuthile.’”—(Grand Rapids, Mich.; 1967), eyahlelwa nguW. Robertson Nicoll, Umq. III, kk. 436, 437.
IKJ ithi: “Kuhlala kuye [uKristu] konke ukugcwala kukaNkulunkulu [ngesiGreki, the·oʹte·tos] ngokomzimba.” (Umqondo ofanayo uvezwa ukuhumusha kweNE, RS, JB, NAB, neDy.) Nokho, iNW ithi: “Kukuye lapho kuhlala khona ngokomzimba ukugcwala konke kwezimfanelo zaphezulu.” (IAT, We, neCKW zifundeka ngokuthi “isimo sikaNkulunkulu,” kunokuthi “kukaNkulunkulu.” Qhathanisa neyesi-2 Petru 1:4.)
Kuyavunywa, akubona bonke abantu abanikeza incazelo efanayo kweyabaseKolose 2:9. Kodwa yini evumelana nayo yonke incwadi ephefumlelwe kwabaseKolose? Ingabe uKristu wayenokuthile kuye ngokwakhe okungokwakhe ngoba enguNkulunkulu, ingxenye kaZiqu-zintathu? Noma ingabe “ukugcwala” okuhlala kuye kungokuthile okwaba ngokwakhe ngenxa yesinqumo sothile? KwabaseKolose 1:19 (KJ, Dy) kuthi konke ukugcwala kwahlala kuKristu ngoba “kwaba kuhle kuYise” ukuba kube njalo. INE ithi kwakungenxa “yokuzikhethela kukaNkulunkulu ngokwakhe.”
Cabangela umongo ozungeze eyabaseKolose 2:9: Evesini 8, abafundi baxwayiswa ngokuthunjwa ilabo abasekela ukuhlakanipha kwenkohliso eyize nemvelo yabantu. Batshelwa futhi ukuthi kuKristu “kufihlwe amagugu onke okuhlakanipha nawokwazi” futhi bakhuthazwa ukuba ‘bahambe kuye’ nokuba ‘bagxile, bakhiwe kuye, baqiniswe ekukholweni.’ (Amavesi 3, 6, 7) Kukuye, hhayi kubasunguli noma abafundisi bokuhlakanipha kwabantu, lapho “ukugcwala” okuthile okuyigugu kuhlala khona. Ingabe umphostoli uPawulu lapha wayethi “ukugcwala” okwakukuKristu kwakwenza uKristu ngokwakhe uNkulunkulu? Akunjalo ngokwabaseKolose 3:1, lapho uKristu kuthiwa “uhlezi ngakwesokunene sikaNkulunkulu.”—Bheka iKJ, Dy, TEV, NAB.
NgokweGreek-English Lexicon, kaLiddell noScott, elithi the·oʹtes (elisesimweni sikamenzi, lapho elithi the·oʹte·tos livela khona) lisho “ubunkulunkulu, isimo saphezulu.” (Oxford, 1968, k. 792) Ukuba ‘nobunkulunkulu’ ngempela, noma “isimo saphezulu,” akwenzi uJesu njengeNdodana kaNkulunkulu alingane futhi abe ngowaphakade kanye noYise, njengoba nje neqiniso lokuthi bonke abantu bahlanganyela “ubuntu” noma “isimo sobuntu” alibenzi balingane bonke noma babe nobudala obufanayo.
“Sibheke ithemba elibusisiweyo nokuvela kwenkazimulo kaNkulunkulu omkhulu noMsindisi wethu uJesu Kristu.” (Amazwi afanayo ayatholakala kuyi-NE, TEV, JB.) Nokho, iNW ithi: “lapho silinde ithemba elijabulisayo nokubonakaliswa okukhazimulayo kukaNkulunkulu omkhulu nokukaMsindisi wethu, uKristu Jesu.” (INAB ihumusha ngendlela efanayo.)
Ikuphi ukuhumusha okuvumelana noThithu 1:4, obhekisela “kuNkulunkulu uBaba nakuKristu Jesu uMsindisi wethu”? Nakuba imiBhalo ibhekisela futhi kuNkulunkulu njengoMsindisi, lombhalo uhlukanisa ngokusobala phakathi kwakhe noKristu Jesu, lowo uNkulunkulu alungiselela ngaye insindiso.
Abanye baphikisa ngokuthi uThithu 2:13 ubonisa ukuthi uKristu uyikho kokubili uNkulunkulu noMsindisi. Ngokuthakazelisayo, iRS, NE, TEV, neJB ihumusha uThithu 2:13 ngendlela engase icusumbulwe njengevumela lowombono, kodwa azilandeli indlela efanayo ekuhumusheni kwazo eyesi-2 Thesalonika 1:12. UHenry Alford, kuyiThe Greek Testament, uthi: “Ngiyavuma ukuthi [ukuhumusha okuhlukanisa ngokusobala uNkulunkulu noKristu, kuThithu 2:13] kuhambisana nazo zonke izimfuneko zohlelo lolimi zalomusho: ukuthi kucishe kube njalo kokubili ngokokwakheka nangokomongo, futhi kwamukeleka kangcono endleleni yokubhala yomPhostoli.”—(Boston, 1877), Umq. III, k. 421.
Bheka futhi isithasiselo seNW ka-1984 eneZikhombo, kk. 1581, 1582.
“Kepha ngeNdodana uthi: Isihlalo sakho sobukhosi, Nkulunkulu, singesaphakade naphakade.” (IKJ, NE, TEV, Dy, JB, neNAB zihumusha ngendlela efanayo.) Nokho, iNW ithi: “Kepha ngokuphathelene neNdodana: ‘uNkulunkulu uyisihlalo sakho sobukhosi saphakade naphakade.’” (IAT, Mo, TC, neBy ziveza umqondo ofanayo.)
Ikuphi ukuhumusha okuhambisana nomongo? Amavesi andulelayo athi uNkulunkulu okhulumayo, hhayi ukuthi kukhona okhuluma naye; futhi ivesi elilandelayo lisebenzisa inkulumo ethi “uNkulunkulu, uNkulunkulu wakho,” okubonisayo ukuthi lowo okukhulunywa naye akuyena uNkulunkulu oPhezukonke kodwa umkhulekeli walowoNkulunkulu. EyamaHeberu 1:8 icaphuna kumaHubo 45:6, ekuqaleni eyayibhekiselwe enkosini engumuntu yakwaIsrayeli. Ngokusobala, umlobi weBhayibheli walelihubo akazange acabange ukuthi lenkosi engumuntu yayinguNkulunkulu uMninimandla onke. Kunalokho, iHubo 45:6, kuyiRS, lithi “Isihlalo sakho sobukhosi saphezulu.” (INE ithi, “Isihlalo sakho sobukhosi sinjengesihlalo sobukhosi sikaNkulunkulu.” IJP [ivesi 7]: “Isihlalo sakho sobukhosi osiphiwe uNkulunkulu.”) USolomoni, ngokunokwenzeka oyiNkosi okwakukhulunywa nayo kumaHubo 45, kwakuthiwa uhlezi “esihlalweni sobukhosi sikaJehova.” (1 IziKr. 29:23) Ngokuvumelana neqiniso lokuthi uNkulunkulu ‘uyisihlalo sobukhosi,’ noma uMthombo noMsekeli wobukhosi bukaKristu, uDaniyeli 7:13, 14 noLuka 1:32 zibonisa ukuthi uNkulunkulu umnikeza igunya elinjalo.
EyamaHeberu 1:8, 9 icaphuna iHubo 45:6, 7, leyo isazi seBhayibheli uB. F. Westcott athi ngayo: “ILXX. ivuma ukuhumusha okubili: [elithi ho the·osʹ] lingase lithathwe njengendlela yokubiza umuntu ezimweni zombili (Isihlalo sakho sobukhosi, O Nkulunkulu, . . . ngakho-ke, O Nkulunkulu, Nkulunkulu waKhe . . . ) noma lingase lithathwe njengomenzi (noma isilandiso) esimweni sokuqala (uNkulunkulu uyisihlalo saKho sobukhosi, noma Isihlalo sakho sobukhosi singuNkulunkulu . . . ), futhi okuphikisanayo [nelithi ho the·osʹ sou] esimweni sesibili (Ngakho-ke Nkulunkulu, ngisho uNkulunkulu waKho . . . ). . . . Cishe akunakwenzeka ukuthi [elithi ’Elo·himʹ] ekuqaleni lingabhekiselwa enkosini. Ngakho-ke amaphuzu ayaphikisana nenkolelo yokuthi [elithi ho the·osʹ] liyindlela yokubiza umuntu kuyiLXX. Ngakho-ke sekukonke kubonakala kungcono ukuba emushwaneni wokuqala sithathe ukuhumusha kokuthi: UNkulunkulu uyisihlalo saKho sobukhosi (noma, Isihlalo saKho sobukhosi singuNkulunkulu), okungukuthi ‘uMbuso waKho usekelwe kuNkulunkulu, iDwala elingenakunyakaziswa.’”—The Epistle to the Hebrews (London, 1889), kk. 25, 26.
IKJ ithi: “Ngokuba bathathu abafakazayo ezulwini, uYise, uLizwi, noMoya oNgcwele: futhi laba abathathu bamunye. Futhi bathathu abafakazayo emhlabeni, umoya, namanzi, negazi: futhi laba abathathu bavumelana kokukodwa.” (IDy nayo ihlanganisa lengxenye kaZiqu-zintathu.) Nokho, iNW ayiwahlanganisi lamazwi athi “ezulwini, uYise, uLizwi, noMoya oNgcwele: futhi laba abathathu bamunye. Futhi bathathu abafakazayo emhlabeni.” (IRS, NE, TEV, JB, neNAB nazo ziyayishiya lengxenye kaZiqu-zintathu.)
Ngokuqondene nalengxenye kaZiqu-zintathu, umcwaningi wemibhalo uF. H. A. Scrivener wabhala: “Asidingi ukungabaza ukuveza ukukholelwa kwethu ukuthi lamazwi okuphikiswana ngawo awabhalwanga uSt. John: ukuthi ekuqaleni afakwa emakhophini esiLatin eAfrika esuswa embhalweni oseceleni, lapho ayefakwe khona njengencazelo engokwenkolo neqondakala ngalesosikhathi yevesi 8: ukuthi ukusuka esiLatinini angena emibhalweni yesiGreki emibili noma emithathu yamuva, ayesengena embhalweni onyathelisiwe wesiGreki, indawo ayengafanelekile neze kuyo.”—A Plain Introduction to the Criticism of the New Testament (Cambridge, 1883, uhlelo lwesithathu), k. 654.
Bheka futhi umbhalo waphansi kulamavesi kuyi-JB, nesithasiselo seNW ka-1984 eneZikhombo, ikhasi 1580.
Eminye imibhalo abakholelwa kuZiqu-zintathu abathi iveza umqondo wemfundiso yabo
Phawula ukuthi owokuqala walemibhalo ubhekisela eNdodaneni kuphela; omunye ubhekisela kokubili kuYise neNdodana; awukho obhekisela kuYise, iNdodana, noMoya oNgcwele awukho futhi othi benza uNkulunkulu oyedwa.
Ngalokho akusho lapha, ingabe uJesu wayesho ukuthi wayeyozivusa ngokwakhe kwabafileyo? Ingabe lokho kusho ukuthi uJesu unguNkulunkulu, ngoba izEnzo 2:32 zithi, “UJesu lo uNkulunkulu wamvusa”? Lutho neze. Umbono onjalo ubungaphikisana neyabaseGalathiya 1:1, ebonisa ukuthi uJesu wavuswa uYise, hhayi iNdodana. Esebenzisa inkulumo efanayo, kuLuka 8:48 uJesu ucashunwa ethi kowesifazane: “Ukukholwa kwakho kukusindisile.” Ingabe waziphilisa ngokwakhe? Cha; kwakungamandla avela kuNkulunkulu ngoKristu amphilisa ngoba wayenokholo. (Luka 8:46; IzE. 10:38) Ngokufanayo, ngokulalela kwakhe okuphelele njengomuntu, uJesu wanikeza isizathu esifanele ngoYise ukuba amvuse kwabafileyo, ngaleyondlela evuma uJesu njengeNdodana kaNkulunkulu. Ngenxa yenkambo yokwethembeka yokuphila kukaJesu, kwakungashiwo ngokufanelekile ukuthi uJesu ngokwakhe wenza ukuba lube nokwenzeka uvuko lwakhe.
UA. T. Robertson uthi kuyiWord Pictures in the New Testament: “Khumbula [uJohane] 2:19 lapho uJesu athi: ‘Ngizakulivusa ngezinsuku ezintathu.’ Wayengasho ukuthi uzozivusa ngokwakhe kwabafileyo ngaphandle kukaYise njengamandla ashukumisayo (Roma 8:11).”—(New York, 1932), Umq. V, k. 183.
Uma ethi, “Mina noBaba simunye,” ingabe uJesu wayesho ukuthi bayalingana? Abanye abakholelwa kuZiqu-zintathu bathi wayesho lokho. Kodwa kuJohane 17:21, 22, uJesu wathandaza ngokuqondene nabalandeli bakhe: “Ukuba bonke babe-munye,” wayesenezela, “ukuze babe-munye, njengalokhu thina simunye.” Wasebenzisa igama lesiGreki elifanayo elithi (hen) elimelele elithi “munye” kuzo zonke lezizimo. Ngokusobala, abafundi bakaJesu ababi yingxenye kaZiqu-zintathu. Kodwa bahlanganyela ubunye benjongo noYise kanye neNdodana, ubunye obufanayo nalobo obuhlanganisa uNkulunkulu noKristu.
Isiphi isimo ukukholelwa kuZiqu-zintathu okubeka kuso labo abakholelwa kukho?
Kubabeka esimweni esiyingozi kakhulu. Kunobufakazi obungenakuphikwa bokuthi lemfundiso kaZiqu-zintathu ayitholakali eBhayibhelini, futhi ayivumelani nalokho iBhayibheli elikufundisayo. (Bheka amakhasi andulelayo.) Immelela kabi ngokwesabekayo uNkulunkulu weqiniso. Nokho, uJesu Kristu wathi: “Kodwa isikhathi siyeza, sesikhona namanje, lapho abakhulekayo abaqinisileyo beyakukhuleka kuBaba ngomoya nangeqiniso; ngokuba uBaba ufuna abakhuleka kuye abanjalo. UNkulunkulu unguMoya; abakhuleka kuye bafanele ukukhuleka ngomoya nangeqiniso.” (Joh. 4:23, 24) Kanjalo uJesu wakwenza kwakhanya ukuthi labo abakukhuleka kwabo kungelona ‘iqiniso,’ okungavumelani neqiniso elibekwe eZwini likaNkulunkulu, ababona ‘abakhulekeli beqiniso.’ Kubaholi benkolo bamaJuda bekhulu lokuqala, uJesu wathi: “Kanjalo nilenzé laba-yize izwi likaNkulunkulu ngesiko lenu. Bazenzisi, waprofetha kahle ngani uIsaya, ethi: Lesisizwe singidumisa ngezindebe zomlomo, kepha inhliziyo yaso ikude nami; kodwa bangikhonza ngeze befundisa izifundiso eziyimiyalo yabantu.” (Math. 15:6-9) Lokho kusebenza ngamandla alinganayo kulabo beLobukholwa namuhla abasekela izimfundiso zabantu esikhundleni samaqiniso asobala eBhayibheli.
Ngokuqondene noZiqu-zintathu, isiVumo sika-Athanasius (ngesiNgisi) sithi amalungu akhe “awanakucatshangwa.” Abafundisi balemfundiso ngokuvamile baphawula ukuthi “iyimfihlakalo.” Ngokusobala uNkulunkulu onjalo onguZiqu-zintathu akuyena lowo uJesu ayecabanga ngaye uma ethi: “Thina sikhuleka kwesikwaziyo.” (Joh. 4:22) Ingabe uyamazi ngempela uNkulunkulu omkhulekelayo?
Kunemibuzo engathi sína ebhekana nathi ngabanye: Ingabe silithanda ngobuqotho iqiniso? Ingabe ngempela sifuna ubuhlobo bokwamukeleka kuNkulunkulu? Akuwona wonke umuntu olithanda ngempela iqiniso. Abaningi baye babeka ukwamukeleka ezihlotsheni zabo nakubangane ngaphezu kothando ngeqiniso nangoNkulunkulu. (2 Thes. 2:9-12; Joh. 5:39-44) Kodwa, njengoba uJesu asho emthandazweni oqotho kuYise wasezulwini: “Ukuphila okuphakade yilokhu ukuba bazi wena-Nkulunkulu wedwa oqinisileyo, nomthumileyo, uJesu Kristu.” (Joh. 17:3) Futhi iHubo 144:15 liyasho liqinisile: “Babusisiwe abantu abaNkulunkulu wabo unguJehova.”
Uma Umuntu Ethi—
‘Uyakholelwa kuZiqu-zintathu?’
Ungase uphendule: ‘Leyo inkolelo ethandwa kakhulu esikhathini sethu. Kodwa ingabe bewazi ukuthi lokhu akukhona okwafundiswa uJesu nabafundi bakhe? Ngakho, sikhulekela Lowo uJesu athi simkhulekele.’ Khona-ke mhlawumbe unganezela: (1) ‘Lapho uJesu efundisa, nanku umyalo athi mkhulu kunayo yonke . . . (Marku 12:28-30).’ (2) ‘UJesu akakaze athi uyalingana noNkulunkulu. Wathi . . . (Joh. 14:28).’ (3) ‘Khona-ke iyini imvelaphi yemfundiso kaZiqu-zintathu? Phawula ukuthi amaencyclopedia aziwayo athini ngalokho. (Bheka amakhasi 416, 417.)’
Noma ungase uthi: ‘Cha, angikholelwa. Uyabona, kunemibhalo yeBhayibheli engihlulekayo ukuyivumelanisa naleyonkolelo. Nanku owodwa wayo. (Math. 24:36) Mhlawumbe ungangichazela wona.’ Khona-ke mhlawumbe unganezela: (1) ‘Uma iNdodana ilingana noYise, kwenzeka kanjani ukuba uYise azi izinto iNdodana engazazi?’ Uma bephendula ngokuthi lokhu kwakunjalo ngenxa yesimo sakhe sobuntu, khona-ke buza: (2) ‘Kodwa kungani-ke umoya ongcwele wona ungazi?’ (Uma umuntu ebonisa isithakazelo esiqotho eqinisweni, mbonise ukuthi imiBhalo ithini ngoNkulunkulu.) (IHu. 83:18; Joh. 4:23, 24)
Okunye ongakusho: ‘Siyakholelwa kuJesu Kristu kodwa hhayi kuZiqu-zintathu. Kungani? Ngoba sikholelwa kulokho umphostoli uPetru ayekukholelwa ngoKristu. Phawula ukuthi wathini . . . (Math. 16:15-17).’
Ukusikisela okwengeziwe: ‘Ngithola ukuthi akubona bonke abantu abanomqondo ofanayo uma bekhuluma ngoZiqu-zintathu. Mhlawumbe ngingawuphendula kangcono umbuzo wakho uma ngazi ukuthi usho ukuthini.’ Khona-ke mhlawumbe unganezela: ‘Ngiyayibonga leyoncazelo. Kodwa engikukholelwayo yilokho okufundiswa yiBhayibheli kuphela. Wake walibona yini igama elithi “Ziqu-zintathu” eBhayibhelini? . . . Kodwa ingabe uKristu kuyakhulunywa ngaye eBhayibhelini? . . . Yebo, futhi siyakholelwa kuyena. Enye yezindawo ezibhekisela kuKristu yilapha kuMathewu 16:16. (Ifunde.) Ilokho-ke engikukholelwayo.’
Noma ungase uphendule (uma umuntu ebhekisela ngokukhethekile kuJohane 1:1): ‘Ngijwayelene nalelovesi. Kwezinye izinguqulo zeBhayibheli lithi uJesu “unguNkulunkulu” (obhalwe ngonobumbakazi), kanti kwezinye lithi “wayewunkulunkulu” (obhalwe ngamagama amancane wodwa). Kungani kunjalo?’ (1) ‘Kungenzeka yini ukuthi kungenxa yokuthi ivesi elilandelayo lithi “wayekuNkulunkulu”?’ (2) ‘Kungenzeka yini futhi ukuthi kungenxa yalokho okutholakala lapha kuJohane 1:18?’ (3) ‘Wake wazibuza yini noma uJesu ngokwakhe wayekhulekela othile njengoNkulunkulu? (Joh. 20:17)’
‘Uyakholelwa kubunkulunkulu bukaKristu?’
Ungase uphendule: ‘Yebo, ngikholelwa ngempela. Kodwa mhlawumbe kungenzeka ukuthi angicabangi ngento efana noyicabangayo uma ukhuluma “ngobunkulunkulu bukaKristu.”’ Khona-ke mhlawumbe unganezela: (1) ‘Kungani ngisho kanjalo? Nokho, kuIsaya 9:6 uJesu Kristu uchazwa ngokuthi “uNkulunkulu onamandla,” kodwa uYise kuphela okubhekiselwa kuye eBhayibhelini ngokuthi uNkulunkulu uMninimandla onke.’ (2) ‘Futhi phawula ukuthi kuJohane 17:3 uJesu ukhuluma ngoYise ngokuthi “uNkulunkulu wedwa oqinisileyo.” Ngakho-ke, uJesu umane uwukubonakaliswa kukaNkulunkulu weqiniso.’ (3) ‘Yini edingekayo kithi ukuze sithokozise uNkulunkulu? (Joh. 4:23, 24)’