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).
