UMose—Umuntu Ongokoqobo Noma Oyinganekwane?

UMOSE wazalelwa ethunzini lokufa. Abantu bakubo babeyiqembu lemindeni eyimizulane eyagogobala eGibhithe noyise uJakobe, noma u-Israyeli, bebalekela indlala. Bahlala ngokuthula nomakhelwane babo baseGibhithe amashumi amaningi eminyaka. Kodwa iyethusa indlela izinto ezajika ngayo. Umbiko ongokomlando ohlonishwayo uthi: “Kwavela inkosi entsha eGibhithe . . . Yathi kubantu bayo: ‘Bhekani! Abantu babantwana bakwa-Israyeli baningi kunathi futhi banamandla kunathi. Wozani! Masisebenzelane nabo ngokuhlakanipha, funa bande.’” Kwahlongozwani? Ukunqanda ukwanda kwama-Israyeli ngokuwenza abe “izigqila ngaphansi kobushiqela” nangokuyala ababelethisi abangamaHebheru ukuba babulale bonke abantwana besilisa ababebelethwa. (Eksodusi 1:8-10, 13, 14) Yize kunjalo, ama-Israyeli achuma ngenxa yesibindi sababelethisi bawo abenqaba ukulalela lo myalo. Ngakho, inkosi yaseGibhithe yakhipha lesi sinqumo: “Wonke amadodana asanda kuzalwa kumelwe niwaphonse emfuleni iNayile.”—Eksodusi 1:22.

Omunye umbhangqwana wama-Israyeli, u-Amramu noJokebedi, ‘awuwesabanga umyalo wenkosi.’ (Hebheru 11:23) UJokebedi wazala indodana kamuva eyachazwa ngokuthi ‘yayiyinhle ngokwaphezulu.’a (IzEnzo 7:20) Mhlawumbe ngandlela-thile waqaphela ukuthi le ngane yayithandwa uNkulunkulu. Kungakhathaliseki ukuthi yikuphi, wenqaba ukunikela ingane yawo ekufeni. Ufaka ukuphila kwawo engozini, wanquma ukuyifihla.

Ngemva kwezinyanga ezintathu kwaba nzima ngabazali bakaMose ukuba bamfihle. Bephelelwe amasu, bathatha isinyathelo. UJokebedi wafaka lolu sana esikejaneni sebungu wasiyeka santanta eMfuleni iNayile. Engaqondile, wamqalisa enkambweni eyayizomenza avelele emlandweni!—Eksodusi 2:3, 4.

Ingabe Ziyizenzakalo Ezingakholeki?

Izazi eziningi namuhla ziyazichitha lezi zenzakalo zithi yindaba eqanjiwe. I-Christianity Today ithi: “Iqiniso liwukuthi asikho nesisodwa isicucu sobufakazi bemivubukulo esiqondile esiye satholakala esifakazela [iminyaka] abantwana bakwa-Israyeli abaye bayihlala eGibhithe.” Nakuba kungenzeka ukuthi abukho ubufakazi obuphathekayo obuqondile, kunobufakazi obuningi obusikiselayo bokuthi ukulandisa kweBhayibheli kuyiqiniso. Encwadini yaso ethi Israel in Egypt, isazi somlando waseGibhithe uJames K. Hoffmeier sithi: “Imininingwane enikezwa imivubukulo ibonisa ngokucacile ukuthi iGibhithe lalihanjelwa kakhulu abantu baseLevant [amazwe asemngceleni weMpumalanga yeMedithera], ikakhulukazi ngenxa yezinkinga zesimo sezulu esasibangela isomiso . . . Ngakho, enkathini esukela cishe ku-1800 kuya ku-1540 B.C., iGibhithe laliyindawo abantu abakhuluma isiJuda basentshonalanga ye-Asia ababethanda kakhulu ukuthuthela kuyo.”

Ngaphezu kwalokho, sekuyisikhathi eside kuvunywa ukuthi incazelo yeBhayibheli ngobugqila baseGibhithe inembile. Incwadi ethi Moses—A Life iyabika: “Ukulandisa kweBhayibheli ngokucindezelwa kwama-Israyeli kubonakala kuqinisekiswa umdwebo osethuneni waseGibhithe lasendulo ovezwa ngokuphindaphindiwe onomfanekiso weqembu lezigqila ezenza izitini zodaka onikeza imininingwane ecacile.”

Incazelo yeBhayibheli yebhokisi elincane uJokebedi alisebenzisa nayo iyavumelana namaqiniso. IBhayibheli lithi lalenziwe ngebungu, okwakuyinto “abaseGibhithe ababeyisebenzisa kakhulu lapho benza izikebhe ezilula nezisheshayo,” ngokusho kwe-Commentary kaCook.

Noma kunjalo, akuyona yini into enzima ukukholelwa ukuthi umholi wesizwe angakhipha umyalo wokuthi kubulawe izinsana ngesihluku? Isazi uGeorge Rawlinson siyasikhumbuza: “Ukubulawa kwezinsana . . . kuye kwadlanga kakhulu ezikhathini nasezindaweni ezihlukahlukene, futhi kuye kwabhekwa njengento encane.” Ngempela, akudingeki ukuba uye kude ukuze uthole izibonelo ezihlasimulisa ngendlela efanayo zokubulawa koquqaba lwabantu ezikhathini zanamuhla. Ngokudabukisayo, yize lokhu kulandisa kweBhayibheli kungemnandi, kodwa kuyakholeka.

Ukuhlengwa KukaMose—Insumansumane Yamaqaba?

Abagxeki bathi ukuhlengwa kukaMose eMfuleni iNayile kuzwakala kufana ngendlela esolisayo nensumansumane yasendulo yeNkosi uSarigoni yase-Akkad—indaba abanye abathi eyesikhathi esingaphambi kwesendaba kaMose. Nayo ilandisa ngosana olwalukubhasikidi olwahlengwa emfuleni.

Nokho, umlando unezindaba eziningi ezifanayo. Futhi kungenzeka ukuthi ukufaka usana emfuleni kwakuyinto eyayivamile kunalokho ongase ukucabange. I-Biblical Archaeology Review iyaphawula: “Kufanele siphawule ukuthi iBabylonia neGibhithe angamazwe ayakhe ngasemifuleni futhi ukufaka ingane kubhasikidi ongangenisi manzi kwakungase kubonakale kuyindlela engconywana yokulahla usana kunokulufaka emgqonyeni kadoti, okwakuvame kakhulu. . . . Indaba yesitholwa esikhula sibe umuntu ovelele kungenzeka yayiyisifundo esasifakwa ezinganekwaneni, kodwa lokho kwenziwa ngoba kwakwenzeka ngokuphindaphindiwe ekuphileni kwangempela.”

Encwadini yakhe ethi Exploring Exodus, uNahum M. Sarna uphawula ukuthi yize kukhona ukufana okuthile, indaba yokuzalwa kukaMose iyehluka ‘eNsumansumaneni KaSarigoni’ “ngezici eziningi eziphawulekayo.” Ngenxa yalokho ukuzisholo kokuthi ukulandisa kweBhayibheli kususelwe ensumansumaneni yamaqaba kugcwala amanzi.

Uba Yindodana Yokutholwa Endlini KaFaro

Ukuthi usana lukaJokebedi lwaluzophelelaphi akuzange kushiywe nje kanjalo. Unina “walibeka [ibhokisi] emihlangeni engasosebeni lomfula iNayile.” Cishe wayenethemba lokuthi lalizotholwa othile uma lilapho. Indodakazi kaFaro yayiza lapha izogeza, mhlawumbe nsuku zonke.b—Eksodusi 2:2-4.

Ibhokisi elincane lasheshe labonwa. “Lapho [indodakazi kaFaro] ilivula yambona umntwana, futhi bheka umfana wayekhala. Kulokho yaba nobubele ngaye, nakuba yathi: ‘Lo ungomunye wabantwana bamaHebheru.’ ” Inkosazana yaseGibhithe yanquma ukumenza indodana yayo yokutholwa. Alisaziwa igama abazali bakhe ababemethe lona ekuqaleni. Namuhla waziwa emhlabeni wonke ngegama usinganina amnika lona—uMose.c—Eksodusi 2:5-10.

Kodwa-ke kunengqondo yini ukukholelwa ukuthi inkosazana yaseGibhithe ibingamamukela umntwana onjalo? Yebo, ngoba inkolo yaseGibhithe yayifundisa ukuthi ukwenza izenzo zomusa kwakuyimfuneko yokungena ezulwini. Ngokuphathelene nokumenza ingane yokutholwa, isazi sezemivubukulo uJoyce Tyldesley siyaphawula: “Abesifazane baseGibhithe babenamalungelo alinganayo nabesilisa baseGibhithe. Babenamalungelo afanayo kwezomthetho nakwezomnotho, okungenani ngokwalokho okwakulotshiwe, futhi . . . abesifazane babenelungelo lokuba nezingane zokutholwa.” IPapyrus Yezingane Zokutholwa yasendulo inegama lowesifazane waseGibhithe owenza izigqila zakhe zaba izingane zakhe zokutholwa. Mayelana nokuqashwa kukamama kaMose njengomzanyana, i-Anchor Bible Dictionary ithi: “Ukukhokhelwa kukamama kaMose omzalayo ukuba abe umzanyana . . . kuyefana nokwamalungiselelo afanayo enziwa ezivumelwanweni zaseMesophothamiya zokuba nezingane zokutholwa.”

Njengoba-ke ayeseyingane yokutholwa, ingabe uMose wayezofihlelwa uzalo lwakubo njengomHebheru? Amabhayisikobho athile aseHollywood aye akwenza kwabonakala kunjalo. ImiBhalo ibonisa okuhlukile. Udadewabo, uMiriyamu, ngokuhlakanipha wahlela ukuba uMose anakekelwe umama wakhe uqobo, uJokebedi. Ngokuqinisekile lona wesifazane owesaba uNkulunkulu wayengeke afihlele indodana yakhe leli qiniso! Futhi njengoba izingane ezikhathini zasendulo zazinceliswa iminyaka eminingana, uJokebedi waba nethuba elanele lokufundisa uMose ‘ngoNkulunkulu ka-Abrahama, u-Isaka, noJakobe.’ (Eksodusi 3:6) Isisekelo esinje esingokomoya samsiza kakhulu uMose, ngoba ngemva kokuba esebuyiselwe endodakazini kaFaro, “uMose wafundiswa kukho konke ukuhlakanipha kwabaseGibhithe.” Ayikho indlela yokufakazela okushiwo yisazi-mlando uJosephus kokuthi uMose wamiswa njengojenene empini abayilwa neTopiya. Nokho, iBhayibheli liyasho ukuthi uMose “wayenamandla ngamazwi nangezenzo zakhe.”d—IzEnzo 7:22.

Ngenkathi uMose eneminyaka engu-40, cishe wayesekulungele ukuba umholi ovelele waseGibhithe. Wayengathola amandla nengcebo uma ayengaqhubeka ehlala endlini kaFaro. Kwabe sekwenzeka okuthile okwashintsha ukuphila kwakhe.

KwaMidiyani Ekudingisweni

Ngolunye usuku uMose “wabona owaseGibhithe othile eshaya umHebheru othile kubafowabo.” Iminyaka eminingi uMose wayekujabulele kokubili ukuba umHebheru nokuba ngowaseGibhithe. Kodwa lapho ebona umIsrayeli wakubo eshaywa—mhlawumbe ngendlela eyayisongela ukuphila—kwamshukumisela ukuba enze ukukhetha okuwujuqu. (Eksodusi 2:11) “Wenqaba ukubizwa ngokuthi indodana yendodakazi kaFaro, ekhetha ukuphathwa kabi nabantu bakaNkulunkulu.”—Hebheru 11:24, 25.

UMose wathatha isinyathelo esisheshayo futhi esasiwujuqu: “Washaya owaseGibhithe wambulala wamfihla esihlabathini.” (Eksodusi 2:12) Lesi kwakungesona isenzo somuntu “owayenolaka olwaluqhuma noma nini,” njengoba kwasola omunye umgxeki. Cishe kwakuyisenzo sokholo—yize sasingafanele—esethembisweni sikaNkulunkulu sokuthi u-Israyeli wayeyokhululwa eGibhithe. (Genesise 15:13, 14) Mhlawumbe uMose ngokungazi wayekholelwa ukuthi izenzo zakhe zaziyoshukumisela abantu bakubo ukuba bavukele. (IzEnzo 7:25) Nokho, wadumala lapho ama-Israyeli akubo ebunqaba ubuholi bakhe. Lapho izindaba zokubulala kwakhe umGibhithe zifika kuFaro, uMose waphoqeleka ukuba abalekele ekudingisweni. Wagogobala kwaMidiyani, washada nowesifazane okuthiwa uZiphora, indodakazi yesikhulu esithile esiwuzulane okuthiwa uJetiro.

Iminyaka engu-40 yonke, uMose waba umelusi nje, ithemba lakhe lokuba umkhululi lishabalele. Nokho, ngolunye usuku waholela imihlambi kaJetiro ndawana-thile eNtabeni iHorebe. Ngenkathi elapho, ingelosi kaJehova yabonakala kuMose esihlahleni esivuthayo. Cabanga ukuthi kumelwe ukuba uzizwa kanjani lapho uNkulunkulu emyala: ‘Khipha abantu bami abantwana bakwa-Israyeli eGibhithe.’ Kodwa uMose ophendulayo uyanqikaza, uyazinyeza, akazethembi. “Ngingubani mina,” encenga, “ukuthi ngingaya kuFaro futhi ngikhiphe abantwana bakwa-Israyeli eGibhithe?” Uze embule nanesici anaso abenzi abathile bamabhayisikobho abasifihlayo: Ngokusobala unenkinga yamalimi. Yeka ukuthi uMose uhluke kanjani emaqhaweni asezinganekwaneni nasezinsumansumaneni zasendulo! Ukwelusa kwakhe iminyaka engu-40 kumenze wathobeka futhi wathamba. Yize uMose engazethembi, uNkulunkulu yena uyamethemba ukuthi uyakufanelekela ukuba umholi!—Eksodusi 3:1–4:20.

Ukukhululwa EGibhithe

UMose uyasuka kwaMidiyani futhi uvela phambi kukaFaro, efuna ukuba abantu bakaNkulunkulu bakhululwe. Lapho le nkosi eyisijaka yenqaba, kube sekudedelwa izinhlupho eziyishumi ezicindezelayo. Inhlupho yeshumi iphumela ekufeni kwamazibulo aseGibhithe, futhi uFaro ochotshoziwe ekugcineni uyawakhulula ama-Israyeli.—Eksodusi, izahluko 5-13.

Abafundi abaningi bayazazi lezi zenzakalo. Kodwa ingabe zenzeka ngempela? Abanye bathi njengoba igama likaFaroe lingashiwongo, kumelwe ukuba lokhu kulandisa kuqanjiwe. Nokho, uHoffmeier, ocashunwe ngaphambili, uphawula ukuthi ababhali baseGibhithe ngokuvamile babewayeka ngamabomu amagama ezitha zikaFaro bangawabhali. Uthi: “Ngokuqinisekile izazi-mlando zazingeke ziwuchithe njengowungelona iqiniso umkhankaso waseMegido kaThutmose III ngenxa nje yokuthi igama lenkosi yaseKadeshi neyaseMegido awabhaliwe.” UHoffmeier uthi kungenzeka ukuthi ukungabhalwa kwegama likaFaro kungenxa “yezizathu ezinhle ezingokwenkolo.” Ngokwesibonelo, ukungalibhali igama likaFaro kwenza lokhu kulandisa kudonsele ukunaka kuNkulunkulu hhayi kuFaro.

Yize kunjalo, abagxeki bawenqaba du umqondo wofuduko olukhulu lwamaJuda esuka eGibhithe. Isazi uHomer W. Smith sithi ufuduko olukhulu kangako “ngabe kwakhulunywa kakhulu ngalo emlandweni waseGibhithe noma waseSiriya . . . Kungenzeka kakhulu ukuthi le nsumansumane yofuduko iwukulandisa okuhlanekezelwe nokufekethisiwe kokubalekela ePalestine kwedlanzana nje lamalungu lisuka eGibhithe.”

Yiqiniso, awukho umlando obhaliwe eGibhithe walesi senzakalo oye watholakala. Kodwa kuyefana nabaseGibhithe ukuhlanekezela amaqiniso angokomlando lapho ebahlazisa noma engabavuni kwezombangazwe. Lapho uThutmose III engena esikhundleni, wazama ukukusula nya konke okwakuphathelene nowayemandulele, uHatshepsut. Isazi somlando waseGibhithe uJohn Ray sithi: “Imibhalo yale ndlovukazi yacishwa, izinsika eziyisikhumbuzo sayo zasithwa ngodonga, kwathi izikhumbuzo zayo zalibaleka. Igama layo aliveli ezincwadini zomlando ezalotshwa kamuva.” Imizamo enjengale yokuhlanekezela noma yokufihla amaqiniso ahlazisayo iye yenziwa ngisho nasezikhathini zanamuhla.

Mayelana nokuntuleka kobufakazi bemivubukulo bokuhlala kwama-Israyeli ehlane, kumelwe sikhumbule ukuthi amaJuda ayekade eyimizulane. Ayengakhi mizi; engatshali zilimo. Ngenxa yalokho, kuncane kakhulu ayekushiya emikhondweni yawo ngaphandle kwezinyathelo zawo. Noma kunjalo, ubufakazi obuqand’ ikhanda balokhu kuhlala kwawo ehlane bungatholakala eBhayibhelini ngokwalo. Kukhulunywa ngakho kuyo yonke le ncwadi engcwele. (1 Samuweli 4:8; IHubo 78; IHubo 95; IHubo 106; 1 Korinte 10:1-5) Kuyaphawuleka ukuthi uJesu Kristu naye wakufakazela ukuthi izenzakalo zasehlane zenzeka ngempela.—Johane 3:14.

Khona-ke, akungatshazwa ukuthi ukulandisa kweBhayibheli ngoMose kuyakholeka, kuyiqiniso. Noma kunjalo, waphila esikhathini eside esidlule. UMose angakuthinta kanjani ukuphila kwakho namuhla?

a Ngokwezwi nezwi, “wayemuhle kuNkulunkulu.” Ngokwe-Expositor’s Bible Commentary, le nkulumo kungenzeka yayingabhekiseli nje kuphela ezicini ezinhle zomzimba wale ngane kodwa yayibhekisela “ezimfanelweni zayo zenhliziyo.”

b Ukugeza eNayile “kwakuwumkhuba ovamile eGibhithe lasendulo,” kuphawula i-Commentary kaCook. “INayile yayikhulekelwa . . . ibhekwa njengevela ku-Osiris, futhi kwakuthiwa amanzi ayo ayenamandla ayinqaba okunikeza ukuphila nenzalo.”

c Umsuka waleli gama uyimbangela yempikiswano phakathi kwezazi. NgesiHebheru, igama elithi Mose lisho “Ophulwe Emanzini; Osindiswe Emanzini.” Isazi-mlando uFlavius Josephus sathi igama elithi Mose liyibizongxube lamagama amabili olimi lwaseGibhithe elithi “amanzi” nelithi “osindisiwe.” Namuhla ezinye izazi zinenkolelo efanayo yokuthi igama elithi Mose linomsuka wolimi lwaseGibhithe kodwa zinomuzwa wokuthi cishe lisho ukuthi “iNdodana.” Nokho, le mpikiswano isekelwe kwamanye amagama anomsindofana naleli gama elithi “Mose.” Njengoba kungekho muntu owaziyo ngempela ukuthi isiHebheru noma isiGibhithe sasendulo sasiphinyiselwa kanjani, imibono enjalo imane nje iwukuqagela.

d Incwadi ethi Israel in Egypt ithi: “Umqondo wokukhulela kukaMose esigodlweni saseGibhithe usuwonke uzwakala uyinto eyinganekwane. Kodwa ukusibhekisisa isigodlo sobukhosi balo Mbuso Omusha kuveza okuhlukile. UThutmose III . . . wasungula umkhuba wokuletha amakhosana amakhosi angaphansi kwayo asentshonalanga ye-Asia eGibhithe ukuba azoqeqeshwa ngezindlela zaseGibhithe . . . Ngakho kwakujwayelekile ukubona amakhosana namakhosazana akwamanye amazwe esigodlweni saseGibhithe.”

e Ezinye izazi-mlando zithi uFaro oku-Eksodusi kwakunguThutmose III. Ezinye zithi kwakungu-Amenhotep II, uRamses II, nabanye. Ngenxa yokuba nhlakanhlaka komlando waseGibhithe, akulula ukunquma ngokuthe ngqo ukuthi lo Faro wayengubani.

Ngubani Owaloba “IziNcwadi ZikaMose”?

Ngokwenkolelo endala, bekulokhu kuthiwa uMose owaloba izincwadi zokuqala ezinhlanu zeBhayibheli, okuthiwa iPentateuch. Kungenzeka ukuthi uMose wathola okunye kokwaziswa kwakhe emithonjeni yomlando yangaphambili. Nokho, abagxeki abaningi bakholelwa ukuthi uMose akazange nhlobo ayibhale iPentateuch. Isazi sefilosofi sekhulu le-17 uSpinoza sagomela: “Ngakho kukhanya bha ukuthi iPentateuch ayilotshwanga uMose.” Engxenyeni yokugcina yekhulu le-19, isazi esingumJalimane uJulius Wellhausen sawenza wathandwa yiningi umbono wokuthi “zinabalobi abahlukahlukene”—okungukuthi izincwadi zikaMose ziyiqoqo lezincwadi zabalobi noma amaqembu abalobi abahlukahlukene.

UWellhausen wathi omunye umlobi wasebenzisa igama likaNkulunkulu, elithi Jehova, ngokungaguquguquki, ngakho ubizwa ngokuthi uJ. Omunye, okuthiwa u-E, wabiza uNkulunkulu ngokuthi “Elohim.” Omunye okuthiwa uP, kuthiwa nguye owaloba isimiso sabapristi esikuLevitikusi, kwabe sekuthi omunye okuthiwa uD yena waloba uDuteronomi. Yize sekungamashumi eminyaka izazi ezithile ziwamukela lo mbono, incwathi ethi The Pentateuch, kaJoseph Blenkinsopp, ibiza lo mbono ongafakazelwe kaWellhausen ngokuthi umbono “osebucayini.”

Incwadi ethi Introduction to the Bible, kaJohn Laux, iyachaza: “Umbono Wokuthi Zinabalobi Abahlukahlukene ususelwa ezinkulumweni ezenziwe ngamawala noma ezingamanga aluhlaza nje. . . . Ukube lo mbono oyihaba ubuyiqiniso, ama-Israyeli abeyobe eyizisulu ezikhohliseka kalula lapho evuma ukugidlabezwa ngomthwalo osindayo woMthetho. Bekuyobe kuyihlaya elikhulu kunawo wonke ake enziwa emlandweni womhlaba.”

Enye impikiswano evezwayo eyokuthi ukungafani kwezindlela zokuloba kuyiPentateuch kuwubufakazi babalobi abaningi. Nokho, uK. A. Kitchen uphawula lokhu encwadini yakhe ethi Ancient Orient and Old Testament: “Ukuhluka kwezindlela zokuloba akusho lutho, futhi kubonisa umahluko wesihloko sendaba ngayinye okukhulunywa ngayo.” Ukuhluka kwezindlela zokuloba okunjalo kungatholakala ‘nasemibhalweni yasendulo okungangatshazwa neze ukuthi yalotshwa umuntu oyedwa.’

Impikiswano yokuthi ukusetshenziswa kwamagama neziqu ezihlukahlukene zikaNkulunkulu kuwubufakazi bokuthi zalotshwa abalobi abaningi ayive ibuthaka. Engxenyeni encane nje kuphela yencwadi kaGenesise, uNkulunkulu ubizwa ngokuthi “uNkulunkulu oPhezukonke,” “uMenzi wezulu nomhlaba,” “iNkosi EnguMbusi uJehova,” “uNkulunkulu obonayo,” “uNkulunkulu uMninimandla onke,” “uNkulunkulu,” “uNkulunkulu weqiniso,” nangokuthi “uMahluleli womhlaba wonke.” (Genesise 14:18, 19; 15:2; 16:13; 17:1, 3, 18; 18:25) Ingabe ngalinye lala mavesi lalotshwa umlobi ohlukile? Noma kuthiwani ngoGenesise 28:13, lapho igama elithi “Elohim” (Nkulunkulu) nelithi “Jehova” esetshenziswe khona ndawonye? Ingabe abalobi ababili bahlanganyela lelo vesi elilodwa?

Ukuthi le ndlela yokucabanga ayiphusile kubonakala ikakhulukazi lapho isetshenziswa kwenye incwadi yanamuhla. Kwenye incwadi yamuva ephathelene neMpi Yezwe II, ishansela laseJalimane libizwa ngokuthi “Führer,” “Adolf Hitler,” nangokuthi nje “Hitler” emakhasini ambalwa nje kuphela. Ukhona yini ongalokotha athi lokhu kuwubufakazi bokuthi ilotshwe abalobi abathathu abahlukene?

Noma kunjalo kunemibono eminingi ehlukahlukene kaWellhausen eqhubeka isakazwa. Phakathi kwayo kunombono owasakazwa izazi ezimbili maqondana nomlobi okuthiwa uJ. Aziphiki nje kuphela ukuthi lowo mlobi nguMose kodwa futhi zithi “uJ kwakungumuntu wesifazane.”