2466. Kuyinto engenzeka ukugxilisa ukuthi engqondweni engaphakathi kufanekiswa izinto ezethulwe kulesisigaba esingenhla, imbala ukugxilisa lelo nalelozwi. Kodwa nangaphandle kokuthi zingagxiliswa ziwuhlobo futhi lwezinto ezishaqisa imiqondo yabantu zihlukumeze nezindlebe zabo. Ngesu lencazelo efingqiwe yalamazwi eyethulwe ngenhla kungaba sobala ukuthi lamazwi asetshenziswe ngenhloso yokuchaza ukuthi lolokholo lwaqala kanjani, okuwukholo olufanekiswa ngo "Mowabi” nange "ndodana kaAmoni”. Isimilo noma uhlobo lwa lolokholo luzodalulwa kamuva lapho uMowabi nendodana kaAmoni beyizihloko. Ukuthi ngalolukholo kushiwo ukulunga okuhlanekezelwe neqiniso eliphendukezelwe kusobala. Ukuhlanekezelwa kokulunga nokuphendukezelwa kweqiniso kuvame ukuchazwa eZwini njengezenzo zokuphinga nokufeba, futhi zibizwa ngokuphinga nangokufeba imbala. Isizathu salokhu wukuthi ukulunga neqiniso kuhambisana njengendoda nomfazi abashadile (bheka ezinombolweni 1904, 2173). Imbala, yize beyingcosane kakhulu abantu abakukholwayo noma abakwaziyo lokhu, kungokusukela kulomshado wokulunga neqiniso ukubangcwele komshado wasemhlabeni wemvelo, nokubakhona kwemithetho yomshado eyethulwe eZwini.
[2] Iqiniso elimsulwa wukuthi lapho izinto zezulu lamazulu kanye nezinto zezulu likamoya zehlela esiyingini noma ezingeni elingezansi ziguquka zifane nemishado ngendlela ephelele ngokumangalisayo. Ziguquka kanjalo ngenxa yokuqhamisana okuphakathi kwezinto zikamoya nezinto zemvelo, okuwukuqhamisana okuzochazwa kwenye indawo ngomusa weNkosi woBunkulunkulu. Kepha uma lezozinto zikamoya zihlanekezelwa noma ziphendukezelwa ezingeni elingezansi, njengoba kwenzeka lapho kukhona amagenii nemimoya emibi kwasesihogweni, ziguquka zibe yizinto ezihambisana nezenzo zokuphinga nobufebe. Yingakho eZwini ukungcoliswa kokulunga nokuphendukezelwa kweqiniso kuchazwa njengezenzo zokuphinga nokufeba futhi kubizwa kanjalo, njengoba kusobala kulezizindawo ezilandelayo: kuHezekeli kuthiwa: Wafeba ngenxa yegama lakho, wathululela bonke abadlulayo zenzo zobufebe bakho. Wathatha ezingutsheni zakho, wazenzela izindawo eziphakemeyo ezingamagqabhagqabha, wafeba kuzo. Wathatha umhlobiso wokuzihlobisa oyizitsha ezenziwe ngegolide laMi nesiliva laMi engangikunike khona, wazenzela izithombe zabesilisa, wafeba nazo. Wathatha amadodakazi akho namadodana akho, owangizalela wona wawanikela kuzo. Ubufebe bakho babubuncane na? Wafeba namadodana aseGibhithe, abakhelwane bakho, abakhulu enyameni, wandisa ubufebe bakho ukungicunula. Wafeba namadodana aseAsiriya, wafeba nawo kodwa kawudelanga. Wandisa ubufebe bakho kwaze kwabasezweni labathengi, iKhalideya; kepha nangalokhu kawudelanga (Hezekiya 16:15-17, 20, 26, 28, 29, nasezahlukwaneni ezilandelayo).
Lapha kukhulunywa ngeJerusalema, elifanekiswa lapha ngeSonto eseliphendukezelwe noma elihlanekezelwe malungana namaqiniso. Noma wubani angabona ukuthi zonke izinto okukhulunywa ngazo kulempinda engenhla zifanekisa izinto ezahluke geqe kulezi ezishiwoyo.
[3] Ukuthi ukuphendukezelwa kwezinye izinto noma amaqiniso eSonto kubizwa ngobufebe kuchache kakhulu. “Izingubo” ezishiwo kulempinda zingamaqiniso aphendukezelwayo. Amanga awumphumela wokuphendukezelwa kwamaqiniso futhi akhonzwayo yiwona afanekiswa nge "zindawo eziphakemeyo ezingamagqabhagqabha” okwakwenzeka kuzo izenzo zobufebe — nge "zingubo” kufanekiswa amaqiniso (bheka enombolweni 1073), nange "zindawo eziphakemeyo” kufanekiswa inkonzo (bheka enombolweni 796). Nge "zitsha zokuhlobisa ezenziwe ngegolide nangesiliva engalinikayo” kufanekiswa iziminya noma ulwazi lokulunga neqiniso okutholakala eZwini, okuyizinto ezisetshenziswa ngabaphendukezeli ukuzigxilisa emangeni. Nalawomanga uma ebonakala njengamaqiniso abizwa nge "zithombe zabesilisa okwakufetshwa nazo”. Ngokuba nge "zitsha zokuhlobisa ezenziwe ngegolide nangesiliva” kushiwo iziminya noma ulwazi lokulunga neqiniso, njengoba lokhu kuchachiswa wukufanekiswa kokulunga ngegolide (bheka ezinombolweni 113, 1551, 1552), nokufanekiswa kweqiniso ngesiliva (bheka ezinombolweni 1551, 2048); nge "zithombe zabesilisa” kufanekiswa amanga abonakala njengamaqiniso (bheka enombolweni 2046). Nga “madodana namadodakazi abawazalayo anikelwa kubo” kufanekiswa ukulunga namaqiniso abawaphendukezela, njengoba kuchacha ngokufanekiswa kokulunga namaqiniso ngamadodana namadodakazi (bheka ezimbolweni 489 491, 533, 2362); ngo "kufeba namadodana aseGibhithe” kufanekiswa ukuphendukezelwa kwalokho kulunga namaqiniso ngesu leziminya noma lolwazi, njengoba kusobala ngokufanekiswa kolwazi noma kweziminya ngeGibhithe (bheka ezinombolweni 1164, 1165, 1186, 1462). Ngo "kufeba namadodana aseAsiriya” kufanekiswa ukuphendukezela noma ukuhlanekezela ngesu lokuhlaziya noma lokuzindla, njengoba lokhu kusobala ngokufanekiswa kokuhlaziya nge "Asiriya”, okukhulunywe ngakho ezinombolweni 119, 1186; ngo "kufeba kuze kubesezweni laseKhalediya” kufanekiswa ukuthi baze bahlanekezela ngisho neqiniso, elifanekiswa ngeKhalediya (bheka enombolweni 1368). Konke lokhu kusibeka obala isimilo sengqondo engaphakathi yeZwi engaphakathi kwengqondo engaphandle.
[4] Kukhona amazwi afanayo nalawo acashunwe ngenhla, kuye lomphrofethi, lapho kuthiwa khona: Abesifazane ababili, amadodakazi omfazi munye, babefeba eGibhithe. Bafeba ebusheni babo. UOhola uyiSamariya kanti uOholiba uyiJerusalema. UOhola wafeba esengowaMi, wakhanukela izithandwa zakhe, abaseAsiriya, abakhelwane bakhe. Wabanika ubufebe bakhe, abangamadodana ekhethelo aseAsiriya. Kepha kashiyanga ubufebe bakhe baseGibhithe, ngokuba balala naye ebusheni bakhe. UOholiba wangcolisa uthando lwakhe kakhulu kunoOhola, nezenzo zakhe zobufebe zazingcole kakhulu kunezenzo zikadadewabo zobufebe; wayekhanukela amadodana aseAsiriya. Wangezela ebufebeni bakhe, wabona imifanekiso yamaKhalediya. Amehlo akhe anele awabona wawakhanukela. Amadodana aseBabele afika kuye, embedeni wothando (Hezekiya 23:25, 7, 8, 11, 12, 14, 16, 17).
Nge "Samariya” kufanekiswa iSonto elinenkanuko yokukhanukela iqiniso, kanti nge "Jerusalema”kufanekiswa iSonto elinenkanuko yokukhanukela ukulunga. Nge "zenzo zobufebe”ezigilwa yilezizinkanuko nabaseGibhithe, kanye namadodana aseAsiriya kufanekiswa ukuhlanekezelwa kokulunga neqiniso ngesu lweziminya nokuhlaziya okugxiliswa ngakho amanga, njengoba lokhu kusobala ngokufanekiswa nge "Gibhithe” (bheka ezinombolweni 1164, 1165, 1186, 1462), nange "Asiriya” (bheka ezinombolweni 119, 1186). Lokhu kuhlanekezelwa kwakwenziwa ngisho nangokuhlanekezela inkonzo, efanekiswa nge "Khalediya” mayelana neqiniso (1368), nefanekiswa na “madodana aseBabele” malungana nokulunga (1182, 1326).
[5] KuIsaya kuthiwa: Kuyokuthi ngasekupheleni kweminyaka engamashumi ayisikhombisa uJehovah ahambele iTire, lona liyobuyela ekuziqashiseni njengesifebe, lifebe nayoyonke imibuso yasemhlabeni (Isaya 23:17).
Kungukuziqhayisa noma ukuzigabisa kwamanga okufanekiswa lapha ngo "kuziqashisa njengesifebe nokufeba” kweTire. Nge "Tire” kufanekiswa ulwazi lweqiniso (bheka enombolweni 1201); nge "mibuso” kufanekiswa amaqiniso okufetshwe nawo (1672).
[6] KuJeremiya kuthiwa: Wena ufebile nezithandwa; kodwa buyela kiMi. Phakamisela amehlo akho emagqumeni ubone — kuphi lapho ongalalangwa khona na? Ngasezindleleni ubahlalele wabalindela, njengomArabi ehlane, wangcolisa izwe ngobufebe nangobubi bakho (Jeremiya 3:1, 2).
Ngo "kufeba” nango "kungcolisa izwe ngobufebe” kufanekiswa ukuhlanekezelwa nokuphendukezelwa kwamaqiniso eSonto. Nge "zwe” kushiwo iSonto (bheka ezinombolweni 662, 1066, 1067).
7] Kuye futhi lomphrofethi kuthiwa: Ngezwi lobufebe bakhe ungcolise izwe, waphinga namatshe nemithi (Jeremiya 3:9).
Ngo "kuphinga namatshe nemithi” kufanekiswa ukuphendukezelwa kwamaqiniso nokulunga okuyingxenye yenkonzo yangaphandle — nge "tshe” kufanekiswa lolohlobo lweqiniso (bheka ezinombolweni 643, 1298), nango "muthi” kufanekiswa lolohlobo lokulunga (bheka enombolweni 643).
[8] Kuye futhi lomphrofethi kuthiwa: Ngokuba benzile ubuwula kwaIsrayeli, futhi baphinga nabafazi babangane babo, bakhuluma amazwi angamanga egameni laMi engingabayalanga ngawo (Jeremiya 29:23).
Ngo "kuphinga nabafazi babangane babo” kufanekiswa ukuthi bafundisa amanga.
[9] Kuye futhi belu lomphrofethi kuthiwa: Nakubaphrofethi baseJerusalema ngibone okwesabekayo: bayaphinga futhi bahamba ngamanga (Jeremiya 23:14).
Lapha “ukufeba” kumalungana nokulunga okungcoliswayo, kanti “ukuhamba ngamanga” kumalungana neqiniso eliphendukezelwayo.
Futhi:
Ukuphinga kwakho nokuyiyiza kwakho, ukungcola kobufebe bakho obugile emagqumeni, endle — ngizibonile izinengiso zakho. Maye kuwe, wena Jerusalema! Awuyukuhlanjululwa ngemuva kwalokhu; nokho koze kube nini na? (Jeremiya 13:27).
[10] KuHoseya kuthiwa: Ubufebe, iwayini, newayini elisha sekungamagugu enhliziyo. Abantu baMi babuza emthini nenduku yabo ibatshele, ngokuba umoya wobufebe ubadukisile, bafeba ngaphansi kwesithixo sabo. Bahlabela eziqongweni zezintaba futhi bashisa impepho emagqumeni, phansi kwamithi yamaoki, yamaphophula, nemitherebhinte. Ngakhoke amadodakazi enu ayafeba nawomakoti benu bayaphinga. Ngingawajezisi amadodakazi enu lapho efeba nawomakoti benu lapho befeba, ngokuba namadoda achezuka neziphingi, ahlabe kanye nezifebe zethempeli? (Hoseya 4:11-14).
Ukuthi zonke lezizinto eziphathwa lapha zifanekisani engqondweni engaphakathi kuba sobala ngokufanekiswa kwamanga nge "wayini”, nangokufanekiswa kobubi obususelwe emangeni nge "wayini elisha”, nango "muthi abawubuzayo” kufanekiswa ukulunga kobumnandi obuhambisana nenkanuko ethile yokukhanukela ububi, nge "nduku ebatshelayo” kufanekiswa amandla okucabanga kwengqondo yabo; nge "zintaba namagquma” kufanekiswa uthando lokuzithanda nothando lokuthanda izintokozo zomhlaba; nga “maoki, amaphophula, nemitherebhinte” kufanekiswa yonke imiqondo ebuthuntu noma ephundulekileyo abakholwa kuyo, nanga “madodakazi nawomakoti” kufanekiswa izinkanuko eziphundulekisayo. Ngokusukela kulokhu kuyachacha ukuthi kufanekiswani ngo "bufebe”, ngo "kuphinga”, nange "zifebe zethempeli”.
[11] Kuye futhi lomphrofethi kuthiwa: Wena Israyeli ufebile ngaphansi kwesithixo sakho; wajatshuliswa wukuziqashisa njengesifebe kuzozonke izibuya zamabele (Hoseya 9:1).
Ngo "kuziqashisa njengesifebe” kufanekiswa ukuzigabisa kwamanga. KuEksdusi kaMose kuthiwa: Funa wenze isivumelwano nabakhileyo ezweni, baye baphinge nezithixo zabo, bahlabele izithi zabo, omunye akumeme, udle umhlatshelo wakhe, uthathele amadodana akho amadodakazi akhe, amadodakazi abo aye aphinge nezithixo zawo, enze ukuba amadodana akho aphinge nezithixo zawo (Eksodusi 34:15, 16).
KuLevitekusi kaMose kuthiwa: Ngiyomnquma kubantu bakubo bonke abaya ukuyophinganaye, beyophinga noMolekhi. Nakulowomuntu ophendukela kwabanamadlozi, nakubathakathi ukuya kubo ukuba aphinge, ngiyobeka ubuso baMi bumelane nalowomuntu, ngimnqumekubantu bakubo (Levitekusi 20:5, 6).
KuNumeri kaMose kuthiwa: Abantwana benu bayokuba ngabelusi ehlane iminyaka engamashumi amane, bathwale ukuphinga kwenu izidumbu zenu zize ziqedwe ehlane (Numeri 14:33).
Kuyo futhi lencwadi kuthiwa: Nikhumbule yonke imiyalo kaJehovah niyenze, ningahambi ngeyenu inhliziyo nangawenu amehlo enivama ukukulandela ngokuphinga (Numeri 15:39).
[12] “Ubufebe nokuphinga” kubekwe ngembaba esAmbulweni sikaJohane lapho kuthiwa khona: Kwase kuza enye ingelosi, yathi: Woza lapha, ngikutshengise ukwahlulelwa kwesifebe esikhulu esihlezi phezu kwamanzi, afeba naso amakhosi omhlaba, nabakhileyo emhlabeni badakiswa yiwayini lobufebe baso (IsAmbulo 17:1, 2).
Nge "sifebe esikhulu” kufanekiswa abantu abasenkonzweni ehlanekezelwe. Nga “manzi amaningi okuhlezi isifebe esikhulu phezu kwawo” kufanekiswa ulwazi noma iziminya (bheka ezinombolweni 28, 739); nga “makhosi omhlaba afeba naso” kufanekiswa amaqiniso eSonto (bheka ezinombolweni 1672, 2015, 2069). Nge "wayini eladakisa abakhileyo” kufanekiswa amanga (bheka ezinombolweni 1071, 1072). Kungenxa yokuthi “iwayini” no “kudakwa” kufanekisa lezizinto ukuba kuthiwe amadodakazi kaLothi aphuzisa uyise, ezahlukwaneni 32, 33, 35.
[13] Kuso futhi isAmbulo kuthiwa: IBhabhiloni linikile zonke izizwe ukuba ziphuze ewayinini lentukuthelo yobufebe balo; namakhosi omhlaba afebile nalo (IsAmbulo 18:3).
Nge "Bhabhiloni” noma ngeBabele kufanekiswa inkonzo enezici zangaphandle ezibonakala zingcwele kodwa ingaphakathi layo lingengcwele (bheka ezinombolweni 1182, 1295, 1326). “Izizwe ezinikwa iwayini” zifanekisa ukulunga osekuhlanekezelwe (bheka ezinombolweni 1259, 1260, 1416, 1849); nga “makhosi afeba nalo”kufanekiswa amaqiniso (bheka ezinombolweni 1672, 2015, 2069). Kuyo futhi lencwadi kuthiwa: Izahlulelo zeNkosi uNkulunkulu ziqinisile futhi zilungile, ngokuba wahlulele isifebe esikhulu esesonakalise umhlaba ngobufebe baso (IsAmbulo 19:2).
Ngo "mhlaba” kufanekiswa iSonto (bheka ezinombolweni 566, 662, 1066, 1067, 2117, 2118).
[14] Kungenxa yokuthi “ubufebe” bufanekisa lobububi na “madodakazi” ayefanekisa izinkanuko ukuba indodakazi yomphristi ingavunyelwa nakancane ukufeba, nokushiwo lokhu kuLevitekusi ngakho: Uma indodakazi yomphristi izingcolisa ngokufeba, kanjalo ihlambalaza noyise, iyoshiswa ngomlilo (Levitekusi 21:9).
Ayengavunyelwe nokuletha iholo lokufeba endlini kaJehovah ngoba lingamanyala (Duteronomi 23:18). Nangesizathu esifanayo kwakumele kulandelwe indlela noma inqubo ethile — eyethulwe kuNumeri 5:12-31 — yokuhlola ukuziphatha komfazi osolwa yindoda yakhe ngobufebe; yonke imininingwane yaleyonqubo imalungana nokuhlanekezelwa kokulunga. Nangaphandle kwalezizibonelo ziningi ezinye izinhlobo nezinhlotshana zokuphinga nokufeba okukhulunywa ngazo eZwini. Uhlobo lobufebe oluchazwa ngokulala kwamadodakazi kaLothi noyise nolubizwa ngo “Mowabi” nange "ndodana kaAmoni” luzokhonjiswa kulokhu okulandela khona manje.
