3863. Ngamazwi “ngokuba wathi: UJehovah ubonile” kufanekiswa ukwazelela engqondweni ephakeme kunazozonke, kanti kufanekiswa inkolo engqondweni yasezulwini lamazulu, kufanekiswe ingqondo engqondweni yasezulwini likamoya, kufanekiswe ukubona ngeso lenyama engqondweni engaphandle, nalapha kufanekiswa inkolo eyamukelwa eNkosini. Lokhu kuchachiswa wokufanekiswa ngo “kubona”, okuzogxilwa kukho ngezansi. Ngokwethulwe ngenhla kungaqondwa ukuthi ngezizwe eziyishumi nambili, ezaziqanjwe ngamadodana kaJakobe ayishumi nambili, kwakufanekiswa konke okuyingxenye yeqiniso nokulunga, noma yenkolo, nakanjalo kwakufanekiswa konke okweSonto, nokuthi leso nalesosizwe sasifanekisa. Okwethulwe ngezizwe kukhombisa futhi ukwahlukahlukana kabanzi kwezicinqangi, ngakhoke ngezizwe eziyishumi nambili kufanekiswa ukwahlukahlukana okuyishumi nambili kwezicinqangi okusingethe nokumumethe konke okuyingxenye yeSonto, nangengqondo ekabanzi okumumethe konke okuyingxenye yombuso weNkosi. Isicinqangi esifanekiswa ngo “Rubheni” yinkolo, nesizathu sokuba kube yinkolo eyisicinqangi sokuqala wukuthi lapho umuntu ezozalwa kabusha noma ezoya ngokuya eba yiSonto, kumele afunde futhi abambe izinto zenkolo, okungukuthi, zeqiniso likamoya, ngokuba kungesu lemfundiso emalungana nenkolo noma neqiniso ukuholelwa kwakhe ekuzalweni kabusha. Ngokuba umuntu unesimilo sokungazi ngokusukela kuye ukuthi ukulunga kwasezulwini kuyini, kepha kumele afunde ukuthi lokhu kulunga kuyini ngemfundiso ebizwa ngemfundiso emayelana nenkolo. Yonke imfundiso emayelana nenkolo inenhloso yempilo yokulunga, nangenxa yokuba inenhloso yempilo yokulunga ngakhoke inenhloso futhi yokulunga, ngokuba ukulunga kuyikhokonke kanye nengqikithi kwempilo.
[2] Kwakukhona ukuphikisana phakathi kwabantu basemandulo malungana nokuthi yikuphi okuyizibulo eSontweni, ngokuthi yiqiniso lenkolo yini noma wukulunga kothando. Labo ababephikelela ngokuthi yiqiniso lenkolo eliyizibulo babekusho lokho ngokusukela embonakalweni engaphandle, maqede banqume ukuthi yiqiniso eliyizibulo ngoba yilona elifundwa kuqala nelimele lifundwe kuqala, nangoba umuntu uholelwa ekulungeni ngesu lalo. Kepha babengazi ukuthi wukulunga empeleni okuyizibulo, nokuthi kugudliswa yiNkosi ngesu lomuntu ongaphakathi ukuze umuntu amukele futhi avume iqiniso elilethwa kuye ngesu lomuntu ongaphandle. Babengakwazi nokuthi ukulunga kugodla impilo evela eNkosini, noma ukuthi iqiniso kaligodli mpilo ngaphandle kwempilo esuka ekulungeni, okuyinto eyenza ukulunga kube wumphefumulo weqiniso ngokugabadela iqiniso nokuleleka phezu kwakho njengengubo yakho, njengomphefumulo ugabadela futhi weleka umzimba phezu kwawo. Ngalokhu kungabonakala ukuthi embonakalweni engaphandle yiqiniso elingaphambili neliyizibulo lapho umuntu ezalwa kabusha, yize empeleni kungukulunga okuphambili nokuyizibulo, nokuthi empeleni ukulunga kuba ngaphambili lapho umuntu esezelwe kabusha. Ukuthi nempela lokhu kuyiqiniso kungabonwa ezinombolweni 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701.
[3] Njengoba isihloko salesiSahluko neseZahluko ezandulelayo, wukuzalwa kabusha komuntu ongaphandle—nalapha esiyisimo sokuqala sokuzalwa kabusha lapho umuntu eholelwa ekulungeni ngesu leqiniso—indodana yokuqala kaJakobe, eyayiwuRubheni, yaqanjwa ngaleligama ngokusukela kwisisho uJehovah ebona, okuyisisho engqondweni engaphakathi esifanekisa inkolo ephuma eNkosini. Oqotsheni lwayo inkolo iyinkolo engqondweni futhi iyinkolo entandweni. Ukwazi nokuqonda iqiniso lenkolo kubizwa ngenkolo yengqondo, kanti ukuthanda iqiniso lenkolo kubizwa ngenkolo yentando. Inkolo yengqondo ifanekiswa ngo “Rubheni”, kanti inkolo yentando ifanekiswa ngo “Simeyoni”. Kungabonwa wunoma wubani ukuthi inkolo esengqondweni, noma amandla okuqonda iqiniso, kwandulela inkolo esothandweni, noma kwandulela ukulithanda iqiniso. Ngokuba lapho umuntu engenalo ulwazi lwento, njengolwazi lokulunga kwasezulwini, kumele aqale ngokwazi ukuthi leyonto ikhona, maqede ayiqonde , ngaphambi kokuyithanda.
[4] Ukuthi “ukubona” engqondweni engaphandle kusho ukubona ngeso lenyama kusobala ngaphandle kwencazelo; nokuthi “ukubona” engqondweni engaphakathi kusho ukuqonda noma ingqondo, ngokuba ukubona komuntu ongaphakathi kakulutho olunye ngaphandle kokuqonda, nokuyisizathu sokuba olimini olujwayelekileyo ingqondo ibizwe ngokubona kwangaphakathi, negama ukukhanya lisetshenziswa lapho kukhulunywa ngengqondo, nalapho kukhulunywa ngokubona ngeso lenyama kubizwa ngokukhanya kwengqondo. Ukuthi engqondweni engaphakathi ngo “kubona” kufanekiswa inkolo eyamukelwa eNkosini, kusobala ngokuthi ingqondo engaphakathi kayinazo ezinye izinto zokuqondwa ngaphandle kwezinto zeqiniso nokulunga, ngokuba lezizinto ziyizinto zenkolo. Lokhu kuqonda noma ukubona kwangaphakathi, okuqonda amaqiniso enkolo kuphela, kakuzibonakalisi ngokuchachile njengokuqonda izinto zenhlalakahle yomphakathi nempilo yobuqotho, nesizathu salokhu wukuthi ukuqonda amaqiniso enkolo kungaphakathi kokuqonda inhlalakahle yomphakathi nempilo yobuqotho, futhi kusekukhanyeni kwasezulwini, okungukukhanya okufiphele kumuntu umanje umuntu esesekukhanyeni kwasemhlabeni. Nokho ukuqonda kwangaphakathi kuyazibonakalisa kulabo abazelwe kabusha, ikakhulu ngesu likanembeza. Ukuthi engqondweni ephakeme kunazozonke ngo “kubona” kufanekiswa ukwazelela kufanele kube sobala, ngokuba inkalipho yeNkosi iyinkalipho engenamkhawulo, nenkalipho engenamkhawulo kayilutho olunye ngaphandle kokwazelela.
[5] Ukuthi “ukubona”, uRubheni ayeqanjwe ngakho, engqondweni engaphakathi kufanekisa inkolo eyamukelwa eNkosini, kusobala ezindaweni eziningi eZwini, okuzokhonjiswa kulezizimpinda ezilandelayo: KuNumeri kaMose kuthiwa:
UJehovah wathi kuMose: Zenzele inyoka enesihlungu, uyibeke ensikeni; kuyokuthi lowo nalowo olunywayo, lapho eyibheka, uyosinda. UMose wenza inyoka yethusi, wayibeka ensikeni. Kwathi lapho inyoka imlumile umuntu, uma eyibheka inyoka yethusi, wasinda (Numeri 21:8, 9).
Nge “nyoka yethusi” kwakufanekiswa ukubona noma ukwazi kweNkosi ngesu lezinzwa zomzimba waYo (bheka inombolo 197)—ekubeni nge “thusi” kufanekiswa okungaphandle noma okwemvelo (bheka izinombolo 425, 1551). Ukukholwa eNkosini kwakufanekiswa ngokuphiliswa kwalabo abayibonile leyonyoka, okungukuthi, kwalabo abayibhekile, njengoba neNkosi ifundisa kuJohane ukuthi:
Njengokuba uMose waphakamisa inyoka ehlane, kanjalo neNdodana yoMuntu imelwe ukuphakanyiswa, ukuze yilowo nalowo okholwa yiYo angabhubhi kodwa abe nokuphila okuphakade (Johane 3:14, 15).
[6] Ku-Isaya kuthiwa:
INkosi yathi: Hamba usho kulababantu ukuthi: Ukuzwa yizwani, kepha ningaqondi; nokubona bonani, kepha ningazi. Yenza inhliziyo yalababantu ukuba ikhuluphale, nezindlebe zabo zibe buthuntu, ufiphaze amehlo abo, funa babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo (Isaya 6:9, 10).
Lapha ngo “bona kepha bangabi nalwazi” kufanekiswa ukuqonda okuyiqiniso kepha kungavunywa. Ngamazwi “ufiphaze amehlo abo, funa babone ngamehlo abo” kufanekiswa ukubamuka ingqondo yokuqonda iqiniso, nokukholwa eNkosini kufanekiswa lapha ngo “kubona”, njengoba lokhu kuchachile emazwini eNkosi kuMathewu 13:13, 14, nakuJohane 12:36, 37, 39, 40.
[7] KuHezekeli kuthiwa:
Ndodana yomuntu, Wena uhlala phakathi kwendlu ehlubukayo, nabanamehlo okubona kodwa bengaboni, nabanezindlebe zokuzwa nokho bengezwa (Hezekeli 12:2).
Ngo “kuba namehlo okubona kodwa bengaboni” kufanekiswa ukuthi babewaqonda amaqiniso enkolo kodwa bengawathandi, nalokhu kwakubangwa wububi—obubizwa lapha nge “ndlu ehlubukayo”—obuletha ukukhanyambumbulu emangeni nobumnyama eqinisweni, okuyinto ehambisana namazwi aku-Isaya, lapho kuthiwa khona:
Babengabantu abahlubukayo, abantwana abaqamba amanga, abantwana abangathandi ukuzwa umthetho kaJehovah, abathi kubaphrofethi: Ningaboni; nakulabo ababonayo bethi: Ningasiboneli okuqinisileyo, khulumani kithina okuthophayo, bonani inkohliso (Isaya 30:9, 10).
Kuye futhi lomphrofethi kuthiwa:
Lababantu abahamba ebumnyameni babone ukukhanya okukhulu; abahlezi ezweni lethunzi lokufa ukukhanya kubakhanyisile (Isaya 9:2).
Ngo “kubona ukukhanya okukhulu” kufanekiswa ukwamukela nokukholwa amaqiniso enkolo. Kuthiwa “ukukhanya kwasezulwini kukhanyisela” labo abanenkolo, ngokuba ukukhanya ezulwini kuyiQiniso loBunkulunkulu eliphuma eKulungeni koBunkulunkulu.
[8] Futhi kulomphrofethi kuthiwa:
UJehovah uthulule phezu kwenu umoya wobuthongo obunzima, wavala amehlo enu, wasibekela abaphrofethi benu nezinhloko zenu, ababoni (Isaya 29:10).
Ngo “kuvala amehlo” kufanekiswa ukuvala ukuqonda iqiniso—ekubeni “iso” lifanekisa ingqondo (bheka inombolo 2701). Ngo “kusibekela ababoni” kufanekiswa ukusibekela labo abazi nabafundisa amaqiniso enkolo. Endulo “ababoni” babebizwa ngabaphrofethi, nangabaphrofethi kufanekiswa labo abafundisa amaqiniso enkolo, kanti futhi kufanekiswa wona luqobo amaqiniso enkolo (bheka inombolo 2534). Futhi kuye lomphrofethi kuthiwa:
Abaphristi nabaphrofethi bayaduka ngophuzo olunamandla; bayaduka phakathi kwababoni; bayakhubeka ekwahluleleni (Isaya 28:7).
Nalapha kufanekiswa okufanayo. Ngo “kwahlulela abakhubeka kukho” kufanekiswa iqiniso lenkolo (bheka inombolo 2235). Kuye futhi lomphrofethi kuthiwa:
Amehlo ababonayo awayukuphuphutheka, nezindlebenzabezwayo ziyolalela (Isaya 32:3).
Nalapha futhi kufanekiswa okufanayo.
[9] Kuye njalo futhi lomphrofethi kuthiwa:
Amehlo akho ayoyibona inkosi ebuhleni bayo, ayobona izwe elelulekele kude (Isaya 33:17).
Ngo “kubona inkosi ebuhleni bayo” kufanekiswa ukubona amaqiniso enkolo avela eNkosini futhi abizwa ngokuthi mahle ngenxa yokulunga okuwumsuka wawo. Ngo “kubona izwe elelulekele kude” kufanekiswa ukubona ukulunga kothando. Ngokuba nge “nkosi” kufanekiswa iqiniso lenkolo (bheka izinombolo 1672, 2015, 2069, 3009, 3670), nalokhu kuthiwa kuhle ngenxa yokulunga okuwumsuka wakho (bheka izinombolo 553, 3080, 3821; nge “zwe” kufanekiswa ukulunga kothando (bheka izinombolo 620, 636, 3368, 3379). KuMathewu kuthiwa:
Babusisiwe abanenhliziyo ehlanzekileyo, ngokuba bayobona uNkulunkulu (Mathewu 5:8),
lapho kusobala khona ukuthi ngo “kubona uNkulunkulu” kufanekiswa ukukholwa kuYe, kanjalo kufanekisa ukumbona ngesu lenkolo, ngokuba abantu abakholwayo bayambona uNkulunkulu ngesu lenkolo, lokhu uNkulunkulu ungaphakathi kwenkolo, futhi uyilokhu okuwuqobo lwenkolo enkolweni.
[10] Kulo futhi lelivangeli kuthiwa:
Uma iso lakho likukhubekisa, likhiphe, ulilahle. Kungcono kuwe ukuba ungene ekuphileni uneso elilodwa kunokuba uphonswe eGeheni lomlilo unamehlo omabili (Mathewu 18:9).
Ukuthi lapha nge “so” kakushiwo iso kusobala. Futhi kakushiwo ukuthi leloliso kumele likhishwe, ngokuba kakulona iso lenyama elikhubekisayo kepha wukuqonda iqiniso,noma lapha wukungaliqondi, okufanekiswa nge “so” (bheka inombolo 2701). Ukuthi kungcono ukungawazi nokungawaqondi amaqiniso enkolo, kunokuwazi nokuwaqonda kodwa kuphilwe impilo ephambene nawo, yikho okufanekiswa ngamazwi “kungcono ukungena ekuphileni uneso elilodwa kunokuphonswa eGeheni lomlilo unamehlo omabili”.
[11] Kulona futhi lelivangeli kuthiwa:
Abusisiwe amehlo akho, ngokuba ayabona, nezindlebe zakho, ngokuba ziyezwa. Ngiqinisile ngithi kini: Baningi abaphrofethi nabalungileyo ababefisa ukubona enikubonayo, kepha kabakubonanga (Mathewu 13:13-17; Johane 12:40),
lapho ngo “kubona” kufanekiswa ukwazi nokuqonda izinto eziyinkolo yokukholwa eNkosini, nakanjalo kufanekiswa inkolo; ngokuba ukubusiswa kwabo kwakungasukeli ekuboneni kwabo iNkosi, nasekuboneni imilingo yaYo, kepha kwakusukela enkolweni yabo noma ekukholweni kwabo kuYo, njengoba lokhu kusobala kulamazwi akuJohane:
Ngithe kini: Ningibonile kodwa kanikholwanga. Lokhu kuyintando kaBaba ongithumileyo, ukuba yilowo nalowo obona iNdodana, akholwe yiYo, abe nokuphila okuphakade. Akekho osewake wabona uBaba, ngaphandle konaYe uBaba, nguYena ombonile uBaba. Ngiqinisile, ngiqinisile ngithi kini: Okholwa kiMi unokuphila okuphakade (Johane 6:36, 40, 46 ,47).
Ngo “kubona kodwa kungakholwa” kufanekiswa ukwazi amaqiniso enkolo kepha ukungawavumi noma ukungawamukeli, no “kubona futhi nokukholwa” kufanekisa ukwazi amaqiniso enkolo nokuwavuma noma nokuwamukela. Ngamazwi “Akekho osewake wabona uBaba ngaphandle konaYe uBaba” kufanekiswa ukungakuvumi uKulunga koBunkulunkulu ngaphandle kobukuvuma ngokuvuma iQiniso loBunkulunkulu—ekubeni ngo “Baba” kushiwo uKulunga koBunkulunkulu, nange “Ndodana” kushiwo iQiniso loBunkulunkulu (bheka inombolo 3704). Ngakhoke ingqondo engaphakathi yalempinda engenhla wukuthi kakho ongaba nokulunga kwasezulwini uma engayivumi iNkosi.
[12] Ngokufanayo, kulo lelivangeli kuthiwa:
Akekho oseke wabona uNkulunkulu; yiNdodana ezelwe yodwa esifubeni sikaYise embonakalisile (Johane 1:8).
Futhi:
UJesu wathi: Obona Mina ubona ongithumileyo. Ngize emhlabeni nginguKukhanya ukuba yilowo nalowo okholwa kiMi angahlali ebumnyameni (Johane 12:45, 46).
Lapha kubekwe ngembaba ukuthi “ukubona” kufanekisa ukukholwa noma ukuba nenkolo. Kulo futhi lelivangeli kuthiwa:
UJesu wathi: Uma nazi Mina niyamazi noBaba. Kusukelamanje niyamazi, nimbonile. Ongibonile Mina ubonile uBaba (Johane 14:7, 9).
Futhi:
UMoya weqiniso izwe elingamemukele, ngokuba lingamboni futhi lingamazi. Angiyukunishiya niyizintandane, ngiyeza kini. Kuyokuba yisikhashana izwe lingasangiboni, kepha niyongibona nina; ngokuba njengoba ngiphila Mina, nani nizophila (Johane 14:17-19); lapho ngo “kubona” kufanekiswa ukuba nenkolo, ngokuba kungesu lenkolo kuphela ukubonakala kweNkosi, ngenxa yokuthi inkolo iyiso lothando, ekubeni iNkosi ibonwa wuthando ngesu lenkolo, nasekubeni uthando luyimpilo yenkolo . Asukela kulokhu amazwi eNkosi okuthi: “nina niyongibona, ngokuba njengoba ngiphila Mina, nani nizophila”.
[13]
Futhi:
UJesu wathi: Mina ngizele ukwahlulela kulomhlaba, ukuze abangaboniyo babone, kepha ukuze ababonayo babe yizimpumputhe. AbaFarisi ababenaYe bathi kuye: Nathi siyizimpumputhe na? UJesu wathi kubo: Ukuba beniyizimpumputhe ngabe kaninasono; kepha manje nithi: “Siyabona”, ngakhoke isono senu sihlezi (Johane 9:39-41);
lapho nga “babonayo” kufanekiswa abantu abacabanga ukuthi bona bakhaliphe ngaphezulu kwabobonke abanye. Kuthiwa lolohlobo lwabantu luyokuba yizimpumputhe, okungukuthi, kalunakuyizuza inkolo. “Ukungaboni” noma ukuba yimpumputhe kushiwo maqondana nabantu abacwile emangeni, namaqondana nabantu abangalazi iqiniso (bheka inombolo 2383). KuLuka kuthiwa:
UJesu wathi: Niphiwe nina ukwazi izimfihlakalo zombuso kaNkulunkulu, kepha abanye bakuphiwa ngemifanekiso ukuba babone bengaboni, futhi bezwe bangaqondi (Luka 8:10).
Nalapha kufanekiswa okufanayo. Futhi kulo lelivangeli kuthiwa: Nginitshela ngesiminya ukuthi bakhona abanye kwabemi lapha abangayukukuzwa ukufa, baze babone umbuso kaNkulunkulu (Luka 9:27; Markhu 9:1).
Lapha ngo “kubona umbuso kaNkulunkulu” kufanekiswa ukukholwa. Kulo futhi lelivangeli kuthiwa:
UJesu wayesethi kubafundi baKhe: Kuzofika izinsuku, lapho niyofisa ukubona lube lunye lwezinsuku zeNdodana yoMuntu, kepha aniyukulubona (Luka 17:22).
Lapha iNkosi ikhuluma ngokuphela kwenkathi noma ngenkathi yokugcina yeSonto lapho lingasenankolo.
[14] Kulo futhi lelivangeli kuthiwa:
Kwathi uJesu esehlezi nabo ekudleni, wathabatha isinkwa, wabonga, wasihlephula, wabanika. Amehlo abo ayesevuleka, bamazi (Luka 24:30, 31);
okuyisenzeko esifanekisa ukuthi iNkosi iqhamuka noma ibonakala ngesu lokulunga; kayiqhamuka ngesu leqiniso elingabhangqene nokulunga; ngokuba nge “sinkwa” kufanekiswa ukulunga kothando (bheka izinombolo 276, 680, 2165, 2177, 3478, 3735, 3813). Kulezizimpinda ezingenhla nakwezinye izindawo eziningi eZwini, kuyachacha ukuthi “ukubona” engqondweni engaphakathi kusho inkolo eyamukelwa eNkosini, ngokuba kayikho enye inkolo eyinkolo yempela noma eyiqiniso ngaphandle kwenkolo evela eNkosini. Lenkolo yiyo enika umuntu amandla “okubona”, okungukuthi, okukholwa. Kepha inkolo evela kumuntu noma eyeneni lakhe kakuyo inkolo yempela, ngokuba yenza umuntu abone amanga njengamaqiniso, namaqiniso njengamanga; noma uma ebona amaqiniso njengamaqiniso kawaboni empeleni ngoba kawakholwa. Ngokuba kulawomaqiniso uzibona yena esikhundleni sokubona iNkosi.
[15] Ukuthi ngo “kubona” kufanekiswa ukukholwa eNkosini kusobala ngosekushiwo kaningi ngenhla malungana nokukhanya kwasezulwini, okungukuthi, ngenxa yokuthi ukukhanya kwasezulwini kuvela eNkosini, ngakhoke kugodle noma kumumethe inkalipho nenhlakanipho, nakanjalo kugodle inkolo yokukholwa kuYo lokhu ukukholwa eNkosini kusengaphakathini lenkalipho nenhlakanipho. Ngakhoke ukubona ngesu lalokho kukhanya kungefanekise lutho olunye ngaphandle kokukholwa eNkosini. NeNkosi-ke ikhona ngaphakathi kwalokho kukhanya ngoba kuvela kuYo. Lokhu kukhanya futhi yikhona okukhanya ngaphakathi kukanembeza walabo abakholwa eNkosini, yize umuntu engakwazi lokhu umanje esaphila emzimbeni wenyama, ngokuba ngaleyonkathi ukukhanya kwasemhlabeni wemvelo kuyakufiphaza lokho kukhanya kukanembeza.
