Isahluko samashumi amabili

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Uvuko

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1 Kwathi ngolokuqala lweviki uMariya Magdalena wafika ethuneni ekuseni kusemnyama, wakhangela ilitshe elalisusiwe ethuneni.

2. Wasegijima, waya kuSimoni Petru nakomunye umfundi uJesu amthandayo, wathi kubo: Bayisusile iNkosi ethuneni, asazi lapho abayibeke khona.

3. UPetro wasephuma lomunye umfundi, bafika ethuneni.

4 Bagijima bobabili kanyekanye; omunye umfundi wagijima kakhulu kunoPetru, wafika kuqala ethuneni.

5. Ekhothama, ebuka amashidi abekiwe; nokho akangenanga.

6 Khona kwafika uSimoni Petru emlandela, wafika ethuneni, bheka, izindwangu zedlulwa;

7 Neduku elaliphezu kwekhanda lakhe, lingabekwanga nezindwangu, kodwa lilodwa, songwe ndaweninye.

8 Ngakho wangena laye omunye umfundi owayefike kuqala ethuneni, wabona, wakholwa.

9. Ngokuba babengakawazi umbhalo othi umelwe ukuvuka kwabafileyo.

10. Khona-ke abafundi babuyela kubo.

Ekupheleni kwesahluko esandulele, uJosefa wase-Arimatheya noNikhodemu bagcoba umzimba kaJesu ngamafutha amaningi nezinongo, bawusonga ngezindwangu zelineni, bawubeka ethuneni. Siphawulile ukuthi lesi senzo simelela isisa, nenhlonipho ngomqondo ongokoqobo weZwi. Nakuba singase singaqondi ngokugcwele incazelo yangaphakathi yesiqephu esithile, sisezwa ubungcwele baso. Ngakho-ke, sikubheka ngenhlonipho ejulile futhi sikubeka endaweni ekhethekile ezingqondweni zethu. Konke lokhu kuvezwa indlela uJosefa noNikhodemu abanakekela ngayo isidumbu sikaJesu.

Lapho uJosefa noNikhodemu befaka isidumbu sikaJesu ethuneni, kwakungoLwesihlanu kusihlwa ngaphambi nje kokuqala kweSabatha. Njengoba lesi siqephu esilandelayo siqala, manje sekuwusuku lwesithathu selokhu uJesu abethelwa esiphambanweni nokungcwatshwa kwakhe, nokuqala kwesonto elisha. Njengoba kulotshiwe ukuthi: “Ngosuku lokuqala lweviki uMariya Magdalena wafika ethuneni ekuseni kusemnyama.” Ubumnyama bubonisa ukuntula kukaMariya ukuqonda ngalokho okwenzekile kuJesu. Into yokuqala ayibonayo ukuthi “ilitshe lalisusiwe ethuneni” (Johane 20:1).

Ngokuvamile, ngemva kokuba isidumbu sibekwe ethuneni, kubekwa itshe elisindayo eduze kwembobo, livale ithuna ngokuphumelelayo. Kodwa lokhu kwehlukile. Itshe lisusiwe. Ebona lokhu, uMariya ucabanga ukuthi kukhona othathe isidumbu sikaJesu. Njengoba egijima ethuneni, wahlangana noPetru noJohane futhi wathi kubo: “Bayisusile iNkosi ethuneni, futhi asazi ukuthi bayibekephi.”Johane 20:2). Ngaphandle kokungabaza, uJohane noPetru bagijimela ethuneni ukuze babone okwenzekile. Njengoba kulotshiwe ukuthi: “Base begijima bobabili kanyekanye, nomunye umfundi [uJohane] wagijima wadlula uPetru, wafika kuqala ethuneni.”Johane 20:4).

EVangelini NgokukaJohane kuphela sifunda ukuthi uJohane noPetru bagijimela ndawonye ethuneni, nokuthi ekugcineni uJohane ugijima kunoPetru. Kuzo zonke izindaba zevangeli, sibonile ukuthi elithi “Petru” lifanekisela ukholo oluza ngokuqonda iqiniso, futhi elithi “Johane” libonisa uthando lokusebenzela abanye. Njengoba sifunda iqiniso futhi silifaka ekuphileni kwethu, siqala ukuthola intando entsha. Yilapho uthando lwenkonzo luhola kancane kancane. Asiqali nje ukubona ubuhle ngaphakathi kweqiniso, kodwa siqala ukuzwa lobo buhle futhi. ¹

Kusukela kuleli phuzu kuya phambili, ukuguqulwa kwenzeka. Sithoma ukuphila ngokuvumelana neqiniso, ingasi ngombana liyinto elungileko, kodwana ngombana simthanda kwamambala uZimu nokuthanda ukukhonza abanye. Ngaphezu kwalokho, sizizwa sijabule ngokuba usizo. Ngakho-ke, kulotshiwe ukuthi uJohane, obonisa uthando lwenkonzo, uyagijima kunoPetru futhi ungowokuqala ukufika ethuneni. ²

Nakuba uJohane efika kuqala, uPetru ungowokuqala ukungena. Njengoba kulotshiwe ukuthi: “Ekhothama [uJohane] elunguza, wabona izindwangu zelineni zikhona; nokho akangenanga. Kwasekufika uSimoni Petru emlandela, wangena ethuneni.Johane 20:5-6). Ekukhuleni kwethu ngokomoya, lokhu kubhekisela endimeni ebalulekile ukuqonda kweqiniso okuqhubeka kuyifeza ekuzalweni kabusha kwethu. Nakuba ukuguquka kwenzeka lapho uthando luhola, ukuqonda iqiniso akuyekwa. Nakuba lingasekho endaweni yokuqala, iqiniso lisasebenza ndawonye nothando lwenkonzo.

Kulokhu, uPetru, obonisa iqiniso ekuqondeni (okuwukholo), ungena kuqala. Njengoba engena, uhlolisisa imininingwane. Njengoba kulotshiwe: “[UPetru] wabona izindwangu zelineni zikhona, neduku elalisekhanda lakhe lingekho nezindwangu, kodwa lisongiwe wodwa.”Johane 20:6-7). Lezi zembozo zangaphandle, lapho zehlukaniswa nomzimba kaJesu, zifanekisela amaqiniso angaphandle eZwi ngaphandle kwencazelo yawo engokomoya. ³

Nakuba ukholo lungena kuqala, uthando luyalandela ngokushesha. Ngakho, ngemva kokuba uPetru engenile, uhambisana noJohane. Njengoba kulotshiwe ukuthi: “Khona-ke wangena nomunye umfundi ofike kuqala ethuneni; wabona futhi wakholwa” (Johane 20:8). Endabeni engokoqobo, bobabili uPetru noJohane bakholelwa, njengoba kwenza uMariya Magdalena, ukuthi kukhona osuse itshe wathatha isidumbu sikaJesu. Lokhu kungenxa yokuthi, “babengakawazi umbhalo, ukuthi umelwe ukuvuka kwabafileyo” (Johane 20:9).

Okwamanje, futhi ikakhulukazi ngenxa yokuthi babengayiqondi imibhalo eyayiprofetha ngokuvuka kukaJesu, uMariya, uJohane, noPetru bazizwa belahlekile futhi bedidekile. Bazi kuphela ukuthi umfundisi wabo othandekayo ubethelwe esiphambanweni, futhi manje umzimba Wakhe usususiwe. Abazi ukuthi uJesu uvukile. Okuwukuphela kwento abayibonayo yizingubo zelineni ezazimboze isidumbu sikaJesu nendwangu egoqwe ekhanda lakhe.

Bedidekile futhi bedangele, abafundi bayasuka ethuneni. Njengoba kulotshiwe ukuthi: “Abafundi baphinde bamuka baya emakhaya.”Johane 20:10). Kumelwe kuphawulwe ukuthi inkulumo ethi “emizini yabo” iyinguqulo ehlanekezelwe yegama lesiGreki elithi pros hautous [πρὸς αὑτοὺς] elisho “kubo” noma “kubo ngokwabo.” Nakuba kunengqondo ukuthatha lokhu njengokusho ukuthi uJohane noPetru babuyela “ezindlini zabo,” isiGreki sangempela sifundisa ukuthi baphinde babuyela “kubo ngokwabo”—okungukuthi, ezimweni zabo zengqondo zakudala nasezinkambweni zabo zokuziphatha abazijwayele.

Nokho, uMariya akabuyeli emzini wakhe, noma aye ndawo. Kunalokho, uhlala ethuneni.

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Isicelo esingokoqobo

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Noma nini lapho sizwa izindaba ezicasulayo, sibhekana nezimo eziyinselele, noma sibhekana nokulahlekelwa okudumazayo, singase silingeke ukuba sibuyele ezindleleni zakudala zokucabanga, ukuzwa, nokwenza. Lezi yizikhathi lapho silingeka khona ukuba “sibuyele kithi”—okungukuthi, ukubuyela esimweni sethu esidala, ukuziphatha, kanye nezimpendulo. Lokhu kuthambekela kokubuyela emifanekisweni yakudala umelelwa uJohane noPetru ‘ababuyela kubo. Kuyisifundo esiyisixwayiso kithi sonke. Ngakho-ke, njengesenzo esiwusizo, qaphela ukuthambekela kokubuyela ezindleleni zangaphambili zokucabanga nokuziphatha. Esikhundleni sokubuyela emaphethini akho amadala, landela isibonelo sikaMariya. Hlala uqinile. Ngisho noma ithuna libonakala lingenalutho okwamanje, uJesu usekhona, ekukhuthaza ukuba uphakamele izimpendulo ezindala, wenze ngentando yakho entsha.

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UMariya Ubona Izingelosi

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11 Kodwa uMariya wema ethuneni ngaphandle ekhala. Kwathi esakhala, wakhothamela ethuneni.

12 wabona izingelosi ezimbili zembethe okumhlophe zihlezi, enye ngasekhanda nenye ngasezinyaweni, lapho isidumbu sikaJesu besilele khona.

13 Basebesithi kuye: Mama, ukhalelani? Wathi kubo: Ngoba bayithathile iNkosi yami, njalo kangazi lapho abayibeke khona.

14. Eseshilo lokho waphenduka, wabona uJesu emi, kepha wayengazi ukuthi nguJesu.

15 UJesu wathi kuye: Mama, ukhalelani? Ufuna bani? Yena ecabanga ukuthi ngumphathi wensimu, wathi kuye: Nkosi, uma umsusile, ngitshele lapho ombeke khona, ngiyakumsusa.

16 UJesu wathi kuye: Mariya. Yena waphenduka, wathi kuye: Rabhoni, okungukuthi, Mfundisi.

17. UJesu wathi kuye: Ungangithinti, ngokuba angikenyukeli kuBaba; kodwa hamba uye kubafowethu, uthi kubo: Ngenyukela kuBaba wami noYihlo, kuNkulunkulu wami noNkulunkulu wenu.

18. UMariya Magdalena wafika, wabikela abafundi ukuthi uyibonile iNkosi, nokuthi itshilo lokho kuye.

UMariya Magdalena akasuki endaweni noma abuyele emzini wakhe. Kunalokho, uhlala ethuneni. Yilapho isiqephu esilandelayo siqala khona. Njengoba kulotshiwe ukuthi: “Kepha uMariya wema ngaphandle ngasethuneni ekhala, ekhala, wakhothama, walunguza ethuneni.”Johane 20:11). Ngenxa yothando lwakhe ngoJesu, uMariya uyakwazi ukubona izinto zomoya uJohane noPetru ababengazibona. Eqinisweni, kulotshiwe ukuthi uMariya “wabona izingelosi ezimbili zembethe okumhlophe zihlezi, enye ngasekhanda nenye ngasezinyaweni, lapho isidumbu sikaJesu besilele khona”Johane 20:12).

Lapho uJohane noPetru belunguza, babona ilineni elingaphili nendwangu esongiwe kuphela. Kodwa lapho uMariya Magdalena ebheka phakathi, ngosizi lwakhe nezinyembezi zakhe, ubona izidalwa eziphilayo—empeleni, ubona izingelosi ezimbili. Ngokufanayo, kunezikhathi lapho sibheka eZwini futhi singaboni lutho ngaphandle kwamazwi angaphili angasishukumisi noma angakhulumi kithi. Nokho, kuhluke ngokuphelele lapho sibheka eZwini futhi sibona izingelosi zikhuluma nathi, zisimema ukuba sizindle ngezimo zethu zangaphakathi. Ngakho-ke, lezi zingelosi zibuza uMariya, ngokufaneleka kakhulu, “Mame, ukhalelani na?” (Johane 20:13).

Impendulo kaMary ilula futhi iqondile. Uthi, “Ngokuba bayithathile iNkosi yami futhi angazi ukuthi bayibekephi” (Johane 20:13). Kulokhu, uMariya ukhulumela ngamunye wethu. NjengoMariya, nathi, sibhekana nezikhathi lapho iNkosi ibonakala ingekho, futhi asazi ukuthi singayitholaphi. Okwamanje, ubuhle neqiniso kubonakala kungekho ekuphileni kwethu. Yilokhu okuqukethwe, ngaphakathi kakhulu, esililo sikaMariya, “Bayithathile iNkosi yami.” ⁴

Nokho, iqiniso liwukuthi iNkosi ayilokothi “isuswe,” futhi ayikaze isilahle. Ukuthi nje kunezikhathi lapho singakwazi ukuzwa ubukhona Bakhe. Ngisho nangalezo zikhathi lapho uNkulunkulu ebonakala engekho, empeleni, useseduze kakhulu. Njengoba kulotshiwe ukuthi: “Eseshilo lokho waphenduka, wabona uJesu emi lapho, kepha wayengazi ukuthi nguJesu.”Johane 20:14). Ephinda umbuzo ofanayo owabuzwa izingelosi, uJesu uthi, “Sifazane, ukhalelani na? Khona-ke uJesu unezela lamazwi: “Nifuna bani na?” (Johane 20:15). ⁵

Nakuba uMariya emthanda uJesu, akakaqondi isimo Sakhe sangempela. Yingakho engakwazi ukumazi, njengoba nje emi phambi kwakhe. Siyafunda, “Yena, ethi ungumlimi wensimu, wathi kuye: ‘Nkosi, uma umthathile, ngitshele lapho ombeke khona, ngiyakumsusa’” ( Joh.Johane 20:15). Ekujuleni kosizi lwakhe, uMariya akaqapheli ukuthi Lowo okushonelwe okulusizi kangaka umi phambi kwakhe. Egajwe usizi lwakhe, uMariya ubona kuYe kuphela umuntu ongamsiza athole isidumbu sikaJesu. Kungalesi sikhathi lapho uJesu ethi kuye, “Mariya” (Johane 20:26).

Kuze kube yilapho uJesu embiza ngegama lapho uMariya eba nesikhashana sokuqashelwa. Lokhu kusikhumbuza amazwi kaJesu ngaphambili kuleli vangeli lapho ethi uMalusi Omuhle “ubiza ezakhe izimvu ngamagama … nezimvu ziyamlandela, ngokuba ziyalazi izwi lakhe” Johane 10:3-4). Lapho ebiza uMariya ngegama, uJesu uthinta okuthile ekujuleni kwakhe, avuse umoya wakhe. Kungaleso sikhathi lapho uMariya ebona khona uJesu futhi amemeze, “Rabboni!” (Johane 20:16).

Ukukhetha kukaMariya isiqu esithi “rabboni” kunesithi “Nkosi” kubalulekile. Igama elithi “rabboni” limane lisho “uthisha.” Lona umsuka wegama elithi “rabi”—isiqu esinikezwa umfundisi wenkolo ongumJuda noma umholi ongokomoya. Kulokhu, kunomehluko ocacile phakathi kokubona uJesu njengomholi wakhe ongokomoya nokubona uJesu njengeNkosi yakhe. UMariya, ngalo lonke uthando nokuzinikela kwakhe, usambiza—okungenani ngalesi sikhathi—“Rabboni.” Ngenxa yalokhu, impendulo kaJesu icacile. Wathi kuye: “Ungangithinti, ngokuba angikenyukeli kuBaba.”Johane 20:17). ⁶

Nakuba kuyiqiniso ukuthi uMariya uzinikele kuJesu, ukuqonda kwakhe kuye kwakhula kwaze kwaba seqophelweni lapho amqaphela khona njengomfundisi wakhe othandekayo. Kungalesi sizathu uJesu athi, ekhuluma ngokuvumelana nesimo sikaMariya sokuqonda, ukuthi angamthinti—ngoba akakabi—engqondweni yakhe—ukhuphukele kuBaba. Ukungacaci okuqhubekayo engqondweni kaMariya kusikiselwa umongo. UMariya wayefike ethuneni ekuseni ngalolo suku kusemnyama. Nakuba kancane kancane ayeqala ukuvela ekukhanyeni okukhulu, ukusa kokwazi ngokugcwele kwakungakafiki. Kafushane, uMariya usabheka uJesu njengomfundisi wakhe, kodwa akakamboni enkazimulweni Yakhe evukile. ⁷

UJesu wabe esenezela, “Kodwa hamba uye kubafowethu, uthi kubo, ‘Ngenyukela kuBaba noYihlo, kuNkulunkulu wami noNkulunkulu wenu’” ( Joh.Johane 20:17). Nakuba inqubo yokukhazinyuliswa kwase isiqediwe ngokugcwele esiphambanweni, lokhu akukakabi ngokoqobo kuMariya noma kubafundi. Eqinisweni, ezingqondweni zabo, okuwukuphela kwento abayaziyo ukuthi uJesu wafa esiphambanweni, nokuthi umzimba Wakhe usususiwe.

Kungakho uJesu manje ethumela uMariya kubafundi bakhe nomyalezo ofana nalowo abatshela wona enkulumweni yakhe yokuvalelisa. Ngaleso sikhathi wathi kubo: “Kusezakuba yisikhashana ningabe nisangibona; kubuye kube yisikhashana ningibone, ngokuba ngiya kuBaba” Johane 16:16). Kulokhu uMariya uzobatshela ukuthi uJesu “ukhuphukela kuYise.”

Nakuba lokhu kungekona ukuvezwa okuphelele kwalokho okwenzeka esiphambanweni, kuyincazelo abafundi abangayiqonda ngalesi sikhathi. Phakathi naleso sikhathi, uJesu uzoqhubeka ephakama ekuqondeni kwabo aze akhuphuke ngokugcwele emiqondweni yabo futhi abonakale njengeNkosi evukile nekhazinyulisiwe. Kungaleso sikhathi lapho beyokwazi khona ukuqonda incazelo yangempela yovuko.

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Ithuna elingenalutho

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Ukunyamalala okungaqondakali kwesidumbu sikaJesu kuye kwabathusa futhi kubadida abalandeli bakaJesu. Bengazi iziprofetho zeBhayibheli ezibikezela ukuthi uMesiya wayeyovuka ngosuku lwesithathu, uMariya, uJohane, noPetru bonke bacabanga ukuthi isidumbu sikaJesu ngandlela-thile sisusiwe. Nokho, eminyakeni engamakhulu ayisikhombisa ngaphambili, uvuko lwaluprofethiwe emibhalweni yesiHeberu. Umprofethi uJona wakhuluma ‘ngokuvuswa ngosuku lwesithathu’ (Jona 2:10), uHoseya wathi: “Ngosuku lwesithathu uyakusivusa.”Hoseya 6:2).

Khona-ke, ngokombhalo, uJesu “wavuswa”—okungukuthi, wavuswa—ngosuku lwesithathu. Kodwa kanjani? Kwenzekeni ethuneni? Kungani bathola imichilo yelineni yomzimba kaJesu kuphela kanye nendwangu egoqiwe yekhanda Lakhe? Wayekuphi uJesu? Futhi kwenzekani emzimbeni waKhe na? Ukuze siphendule le mibuzo, kubalulekile ukuqonda ukuthi ukubethelwa kwakuyisinyathelo sokugcina uJesu akhazimulisa ngaso ubuntu Bakhe ngokugcwele. Ngokwenza kanjalo, wasusa insalela yokugcina yobuntu Bakhe obubuthakathaka futhi waba nobunkulunkulu ngokugcwele.

Ukuze zisisize siqonde lo mqondo, izazi zeBhayibheli ziye zaqhathanisa le nqubo nokuqala ngokukhipha intambo yoboya engutsheni bese ifaka intambo yegolide esikhundleni sayo. Njengoba izintambo zoboya zikhishwa futhi esikhundleni sazo kufakwe ezisagolide, yonke ingubo ekugcineni iba igolide elihlanzekile. Ngokufanayo, kodwa ngendlela enkulu kakhulu, kancane kancane uJesu washintsha yonke into eyayingaphelele futhi inomkhawulo kuYe wafaka lokho Okuphelele nokungapheli. Lokhu wakwenza ngezimpi zezilingo ezilandelanayo lapho Aqeda khona ngokuphelele konke ukuthambekela kobubi namanga. Ekugcineni, akukho lutho olwasala ngaphandle kobuNkulunkulu uqobo—okungukuthi, uMzimba Waphezulu wothando olumsulwa nokuhlakanipha okumsulwa. ⁸

Nokho, konke lokhu kwakuyinqubo kancane kancane. Ngesikhathi uJesu esaphila emhlabeni, wayelokhu ematasa ehlanganisa iqiniso laphezulu ayezolifundisa ngothando lwaphezulu olwaluwumphefumulo Wakhe. Kwakukhona izikhathi lapho lokhu kuhlangana kwakubonakala sengathi kuphelele, isibonelo, lapho ethi, “Mina noBaba wami simunye” Johane 10:30). Kodwa lezi zikhathi zaziyingxenye yenqubekelaphambili eqhubekayo eya ekukhazinyulisweni okuphelele. Le nqubo yaphela kuphela ngesikhathi sokuvuka nokwenyuka. Kungaleso sikhathi kuphela, lapho yonke into ayeyizuze kunina isichithiwe, lapho “umzimba wokuvuka” omusha wembathiswa khona. Kungaleso sikhathi kuphela lapho Ayengathi ngempela, “Kufeziwe” Johane 19:30)—Amazwi akhe okugcina esiphambanweni. ⁹

Umqondo wokuthi umzimba weNkosi wenyama wachithwa, kungashiyi lutho ngemuva, ungafaniswa nendlela intukuthelo enqamuka ngayo lapho kutholakala ukuqonda, noma indlela ukucasuka okunyamalala ngayo lapho kuthethelelwa, noma indlela inzondo ephela ngayo lapho kuphakama uthando. Lezi zimfanelo ezingezinhle “aziyi” ndawo. Bamane baphele phambi kokuqonda, ukuthethelelwa, nothando. Ngokufanayo, konke ukuvela kweqiniso ngomqondo ongokoqobo weZwi, ngokwesibonelo ukuthi iNkosi ithukuthele, inempindiselo, futhi iyajezisa, kuyashabalala njengoba singena sijula ngokwengeziwe emqondweni ongokomoya weZwi.” ¹⁰

Enye indlela yokuqonda inqubo yokukhazimuliswa kweNkosi ukuyiqhathanisa nomshado. Ekuqaleni, indoda nomkayo bathembisana ukuthandana. Befunga ukuthi bazolahla ukuthambekela kwefa lokungabi namusa nobugovu, baphendukela eNkosini ukuze benze kanjalo. Ngokuhamba kwesikhathi, njengoba bephila ngokuvumelana nemithetho kaNkulunkulu, injabulo yabo yokuhlala ndawonye iyanda. Ngesikhathi esifanayo, izithembiso nezithembiso ezenziwa ngesikhathi somshado naseminyakeni yokuqala yomshado zibonakala “ziyashabalala.” Kunalokho, indoda nomkayo manje bayathandana, hhayi ngoba bethembise ukwenza kanjalo, kodwa ngenxa yokuthi, ngokusuka ezinhliziyweni zabo, sekuyindlela yabo yokuphila. Ngenxa yokuthi imimoya yabo iye yaba munye, ngomqondo ongokomfanekiso, ‘banyamanye. ¹¹

Inqubo efanayo yenzeka ezingeni lomuntu ngamunye. Ekuqaleni, iqiniso libonakala lingaphandle kwethu. Yinto esiyifundayo. Ekugcineni, njengoba siphila ngobuqotho eqinisweni, ikakhulukazi ezikhathini ezinzima, izinqumo zamabomu ziba izenzo ezizenzakalelayo. Lokho okwake kwenzeka njengokuziphoqa ukuba uphile ngeqiniso ekugcineni kuba umkhuba wasezulwini. Kancane kancane, iqiniso nobuhle kuye kungabonakali emcabangweni, ngezwi, nangesenzo. Ngale ndlela, njengoba sihlakulela imvelo entsha noma “yesibili,” iqiniso lihlanganiswa nothando kangangokuthi iqiniso libonakala selinyamalele. Ngendlela efanayo, kodwa ngezinga elikhulu kakhulu, uJesu waphuma ethuneni engashiyanga lutho ngaphandle kwezindwangu zelineni ezazimboze umzimba Wakhe. Ukuhlakanipha kwaphezulu kwase kumunye ngothando lwaphezulu. ¹²

Yebo, uMariya wayengakwazi noma yikuphi kwalokhu, ngoba kwase kuveziwe. Kuleli qophelo, konke uMariya angakwenza ukumangala ngokuvela kukaJesu kungazelelwe futhi alandele imiyalelo Yakhe. Ngakho-ke, njengoba lesi senzakalo siphela, uMariya uyasuka ethuneni ahambe ayotshela abafundi lokho uJesu amtshele ukuba abatshele khona—ukuthi ukhuphukela kuYise nakuYise wabo, kuNkulunkulu waKhe nakuNkulunkulu wabo. Lapho efika, wabatshela ukuthi uyibonile iNkosi, nokuthi “ikhulume lezi zinto kuye” (Johane 20:18).

Umlayezo uMariya awulethela abafundi uyavumelana nokuqonda kwabo. Nakuba uJesu evukile ngempela futhi wahlanganiswa ngokugcwele nomphefumulo Wakhe wobuNkulunkulu awubiza ngokuthi “uBaba,” lokhu kusengaphezu kokuqonda kwabafundi Bakhe. Kubo, ngalesi sikhathi, kwanele ukwazi ukuthi uJesu usalokhu enyukela kuYise. Lokhu kuyinto eyenzekayo nasemqondweni wethu ngamunye. Kuhamba isikhathi lapho uJesu “enyuka” ngokuqonda kwethu size sifinyelele ekuqondeni ukuthi ngempela “munye” noBaba—ukuthi Kuye ukuhlakanipha okuphelele nothando oluphelele akuhlukaniseki.

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Isicelo esingokoqobo

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Ukuzalwa kabusha kuqala ngokufunda iqiniso nokulwela ukuphila ngokuvumelana nalo. Ekugcineni, lokho okuqala njengesinqumo sangamabomu nomzamo onzima kuba lula njengoba siba “nemisipha engokomoya.” Yebo, ukuthuthuka ngokomoya akunakwenzeka ngaphandle kukaNkulunkulu osiphakamisela kanzima ngasese, kodwa kumelwe sikwenze lokhu kuphakamisa noma kunjalo, njengokungathi sizenzela thina. Nakuba umzabalazo wethu ungekho ongaqhathaniswa nokulwa kukaJesu nesihogo sonke, sonke sinokubethelwa esiphambanweni nokuvuka kwethu. Ngakho-ke, njengesicelo esingokoqobo, cabangela ithuba lokuthi noma isiphi isikhathi singaba okuhlangenwe nakho kovuko kuwe. Isibonelo, lapho ubona umcabango ongemuhle noma umuzwa ungena, mhlawumbe ngemva kokuhlehla, ukulahlekelwa, noma ukudumazeka, kuvume lokho, thandaza kuJehova ucele usizo, khumbula iqiniso, bese uvumela iNkosi ukuba iphakame kuwe, ikunikeze. wena wonke amandla owadingayo. Ngisho nanjengoba abunqobe ngokuphelele ububi namanga kuYena, Angabunqoba ububi namanga kuwe. Ngale ndlela, ukuvuka kweNkosi nokwenyukela kwakhe okulandelayo kungaba amaqiniso aphilayo empilweni yakho. Akukhona nje kuphela ukuthi kukhona ukuvuka kwabafileyo okuqhubekayo, kodwa futhi kukhona ukwenyukela okuqhubekayo ezimeni eziphakeme zothando nokuhlakanipha. Ngaphandle kokwazi kwakho, uJesu uyavuka futhi enyuka kuwe. Njengoba Etshela uMariya ukuthi atshele abafundi kwesinye isitatimende NGIKHO, “NGIYAkhuphuka.” ¹³

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UJesu Unika Umoya Ongcwele

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19 Kwathi sekuhlwile ngalolosuku, ngolokuqala lweviki, iminyango ivaliwe lapho abafundi babebuthene khona ngokwesaba abaJuda, uJesu wafika wema phakathi kwabo, wathi kubo: Ukuthula kakube. ] kuwe.

20 Esekushilo lokho wababonisa izandla nohlangothi lwakhe; khona abafundi bathokoza bebona iNkosi.

21 UJesu wasephinda wathi kubo: Ukuthula kakube kini; njengalokhu uBaba engithumile Mina, nami ngiyanithuma.

22 Esetshilo lokhu, wabaphefumulela, wathi kubo: Yamukelani uMoya oNgcwele.

23 Enibathethelela izono zabo, bathethelelwe; enibabambayo, bayagcinwa.

Njengoba isiqephu esilandelayo siqala, kusewusuku lovuko, kodwa manje sekuhlwile, futhi abafundi babuthana ndawonye ngemva kweminyango evaliwe “ngenxa yokwesaba abaJuda” ( NW )Johane 20:19). Nakuba namuhla sazi ukuthi ukuvuka kweNkosi kwaletha insindiso esintwini, abafundi basekude nokuqonda lokhu. Bahlala, ngomqondo ongokomfanekiso, “ebumnyameni” futhi besaba.

Ukwesaba kwabo kuyaqondakala. Abaholi benkolo, ikakhulukazi labo ababebophe uzungu lokubulala uJesu, kungenzeka manje bafuna ukubabulala nabo, ikakhulukazi njengoba kusabalala inzwabethi yokuthi isidumbu sikaJesu sisusiwe. Singacabanga ukuthi kungenzeka ukuthi abafundi bakhuluma ngokunyamalala okungaqondakali kwesidumbu sikaJesu ethuneni, nokuthi yini engase yenzeke kubo njengoba uJesu engasekho. Kungenzeka futhi ukuthi bayazibuza ngomyalezo uJesu abanikeza wona ngoMariya, othi, “Ngenyukela kuBaba noYihlo, kuNkulunkulu wami noNkulunkulu wenu.”

Ukubuthwa kwabafundi ngemva kweminyango evaliwe kumele lezo zikhathi lapho ukukhathazeka, usizi, noma ukwesaba kubonakala kuvala ukuba khona kweNkosi. Nokho, isigijimi sikaMariya esiphathelene nokwenyuka kukaJesu kumelwe ukuba sabajabulisa ngethemba futhi savula indlela yokuba uJesu abonakale kubo ezingqondweni zabo naphakathi kwabo. Njengoba kulotshiwe ukuthi: “UJesu weza wema phakathi kwabo, wathi kubo: “Ukuthula makube kinina” (Johane 20:19). ¹⁴

Khona-ke, ukuze abaqinisekise ngokwengeziwe, futhi avumelane nezinga labo lokuqonda, uJesu ubabonisa amanxeba asezandleni Zakhe naseceleni Kwakhe. Lesi sikhathi sokuqashelwa siletha kokubili induduzo nenjabulo kubafundi. Njengoba kulotshiwe ukuthi: “Khona-ke abafundi bajabula lapho beyibona iNkosi.”Johane 20:20).

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Amandla kaMoya oNgcwele

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Ngemva kokubonisa abafundi Bakhe izandla nohlangothi Lwakhe, uJesu uyabaqinisekisa futhi abathulise okwesibili, ethi, “Ukuthula makube kinina.” UJesu wabe esenezela, “Njengoba uBaba engithumile Mina, nami ngiyanithuma” (Johane 20:21). UJesu, owaphuma othandweni, manje uthuma abafundi Bakhe ngothando. Yilokhu okushiwo amazwi athi, “Njengoba uBaba engithumile, nami ngiyanithuma.”

Lokhu, nokho, ngeke kwenzeke ngaphandle kukaMoya oNgcwele—okungukuthi, ukuhlala kukaJesu nabo. YiloMoya ozokwenza ukuthi bahambe ngothando; kuyobenza bakwazi ukushumayela, ukufundisa, nokubhapathiza; kuyobanika amandla okuthethelela izono njengoba uJesu abathethelela, futhi kuyobakhuthaza ukuba bathande abanye njengoba uJesu abathandile. Kungakho uJesu ebaphefumulela ethi, “Yamukelani uMoya oNgcwele. Uma nithethelela izono zanoma ngubani, zithethelelwe. Futhi uma nigcina izono zanoma yibaphi, ziyagcinwa” (Johane 20:22-23).

Lesi sikhathi, esilotshwe kuphela eVangelini NgokukaJohane, singesinye sezinkomba ezicacile zobunkulunkulu bukaJesu. Kusikhumbuza amazwi akhulunywa uNkulunkulu lapho eqala ukudala ukuphila komuntu. Njengoba kulotshiwe emiBhalweni yesiHebheru ukuthi: “UJehova uNkulunkulu wambumba umuntu ngomhlabathi, waphefumulela emakhaleni akhe umoya wokuphila; umuntu waba umphefumulo ophilayo.”Genesise 2:7). ¹⁵

Le ndima evela emibhalweni yesiHeberu ibonakala ikhuluma ngokudalwa kokuphila kwenyama. Kodwa lapho uJesu ephefumulela abafundi Bakhe futhi ethi, “Yamukelani uMoya oNgcwele,” ukhuluma ngokudalwa kokuphila kukamoya. Nakuba ukuzalwa empilweni yemvelo akudingi umzamo obonakalayo kithi, ukuzalwa empilweni kamoya kudinga kokubili isinqumo esihlakaniphile kanye nomzamo ongapheli wokuzivumelanisa nentando kaNkulunkulu. Kungaleso sikhathi kuphela lapho siqala khona ukwamukela uthando nokuhlakanipha okuhlala kugeleza kuvela kuNkulunkulu. Lokhu ukuzalwa kwethu kwesibili—ukuzalwa okwenzeka ngaphakathi kithi lapho umoya kaNkulunkulu ungena ekuphileni kwethu. Yilokhu okushiwo “ukwamukela uMoya oNgcwele.”

UMoya oNgcwele-ke, akayena umuntu waphezulu ohlukene kaziqu-zintathu. Ngolimi lwemibhalo engcwele, uMoya oNgcwele ngempela nguJesu uqobo Lwakhe, iqiniso elingcwele elihlanganiswe ngokugcwele nothando lwaphezulu oluphuma ezimpilweni zethu njengamandla angcwele okusebenza okuwusizo. Lawa amandla asenza singagcini nje ngokubona iqiniso othandweni, kodwa namandla okusebenzisa lelo qiniso ezimpilweni zethu. Ngezinye izikhathi okubizwa ngokuthi “ukuphefumula kukaMoya oNgcwele,” kubaluleke kakhulu emoyeni wethu wangaphakathi njengoba ukuphefumula kusemqoka emizimbeni yethu yenyama. ¹⁶

Khona-ke, uZiqu-zintathu Ongcwele akabona abantu abathathu abahlukene. Kunalokho, kuyizici ezintathu zikaNkulunkulu Oyedwa—uthando lwaphezulu, ukuhlakanipha kwaphezulu, namandla kaNkulunkulu enkonzo ewusizo. Lezi zimfanelo zaphezulu, ezikhona eNkosini kuphela, ziphumela kubo bonke abantu, futhi zamukelwa yilabo abavumelana nentando kaNkulunkulu. ¹⁷

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Ukuthethelelwa kwezono

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Njengoba sekushiwo, lapho uJesu ephefumulela phezu kwabafundi Bakhe, Wathi, “Yamukelani uMoya oNgcwele. Uma nithethelela izono zanoma ubani zithethelelwe.” Ngokusobala, kukhona ukuxhumana okubalulekile phakathi kokwamukela uMoya oNgcwele, okuza kuqala, namandla alandelayo okuthethelela izono.

EsiGrekini sokuqala, igama elihunyushwa ngokuthi “thethelela” lithi aphēte [ἀφῆτε], elisho “ukuxosha.” Lo mbono, wokuthi izono kufanele “zisuswe” waziwa ngokuthi “ukuthethelelwa kwezono.” Emibhalweni yesiHeberu, lapho izono zabantu zibekwa enhloko yembuzi, imbuzi yayiyiswa ehlane, ngokomfanekiso “isusa” izono zabantu (bheka Levitikusi 16:21). Nakuba imbuzi ingenakukwazi ngempela ukususa isono somuntu, lesi siko liyakhuluma ngesidingo sokususa ububi kuye siqu futhi buyiswe kude “ehlane.” Kuwo wonke ubuKristu, le nqubo yaziwa ngokuthi “ukuthethelelwa kwezono.” ¹⁸

Umqondo wokuthi ukuthethelelwa kuhlobene nokuthethelelwa kwezono ubalulekile. Ukuthethelela izono kungukuzixosha. Nokho, izono zingathethelelwa kuphela—okungukuthi, zisuswe futhi zikhishwe ezimpilweni zethu—ngamandla kaMoya oNgcwele. Yilokhu okungenzeka ngaphakathi kwethu noma nini lapho siphendula esimweni samanje ngokuqonda okusha kanye nentando entsha. Lapho sisebenza kuleli zinga eliphezulu, sikhuphuka ngaphezu kwezifunda zangaphambili, imikhuba yangaphambili, nezimo zengqondo zangaphambili, izono zethu zithethelelwe. Okusho ukuthi, lapho siseduze noNkulunkulu, izono zethu ziyasuswa kithi. ¹⁹

Lapho uMoya oNgcwele weNkosi wamukelwe njengeqiniso eligcwele uthando Lwakhe, asibe sisaba nemicabango nemizwa ephansi, futhi asiphindi ukuziphatha kwangaphambili. Basemuva kwethu. Lokho kungenxa yokuthi manje siphila ezingeni elisha lapho izono zangaphambili zingaseyona ingxenye yalokho esiyikho. Nakuba singase sibe nokushelela ngezikhathi ezithile, manje sesisebenza ngokuzithoba sisuka ezifundeni ezigxile kuNkulunkulu esikhundleni sokuzicabangela thina. Sinemvelo entsha. Yilokhu okwenzekayo lapho ukuphenduka kwethu kungokoqobo. Akukhona nje ukuphenduka kwezindebe, kodwa ukuphenduka kwempilo. ²⁰

Nakuba ukuxoshwa kokuthambekela esonweni kufezwa ngokuhamba kwesikhathi nangezindlela ezingenakubalwa, ingxenye yethu kuleyonqubo ifinyezwa eMithethweni Eyishumi. Njengoba silwela ukuzigcina, asigcini nje ngokuvumela uNkulunkulu ukuba asuse ububi, kodwa futhi sivumela uthando lukaNkulunkulu lugeleze futhi lusebenze ngathi. Noma nini lokhu kwenzeka, kungashiwo ukuthi uMoya oNgcwele usebenza kithi futhi ngathi, wenza futhi ufeza zonke izinto ezinhle, eziyiqiniso, neziwusizo. ²¹

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Ukugcinwa kwezono

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Nokho, akufanele kukhohlwe ukuthi uJesu akagcini nje ngokukhuluma ngokuthethelelwa kwezono. Ubuye akhulume ngokugcinwa kwezono. Njengoba ekubeka, “Uma nibamba izono zanoma yibaphi, zibanjiwe.” Lokhu angeke kusho ukuthi sinamandla okukhulula abantu esonweni noma ukubagcina esonweni. Nokho, kusho ukuthi uma sithethelela izono zanoma ubani, siyozizwela kithi ngokwethu ukuthethelelwa. Ngokuphambene, uma sigcina izono zanoma ubani, siyogcina intukuthelo, intukuthelo, nokungathetheleli kithi.

Ngenxa yokuthi sonke sizalwa sithambekele ebubini balo lonke uhlobo, akunakugwenywa ukuthi imicabango yokuzicabangela, engathetheleli iyogeleza ezingqondweni zethu ngezikhathi ezithile, ngisho noma singayimemanga. Le micabango ngeke isilimaze inqobo nje uma singayivumeli ukuba ihlale. Ngakho-ke, kungcono ukuwathumela ngokushesha ngangokunokwenzeka. Nokho, uma sikhetha ukunamathela kuzo—okungukuthi ukuzigcina—zingaba nethonya elilimazayo ebuntwini bethu. Ukugula okungalashwa kungasakazekela ezingxenyeni ezihlukahlukene zomzimba wethu, okuholela esimweni esibi kakhulu, futhi ekugcineni sife. Kungashiwo okufanayo ngemicabango engemihle evunyelwe ukuba iqhubeke. ²²

Khona-ke, uJesu unikeza abafundi Bakhe isifundo esinamandla kakhulu ngokubaluleka kokuthethelela, kanye nemiphumela yokungathetheleli. Beqala ngokwabo, bangacela amandla kaMoya oNgcwele ukuba asuse wonke amathonya amabi ukuze bagcwaliswe umoya kaNkulunkulu wokuthethelela. Ngesikhathi esifanayo, bayaxwayiswa ngengozi yokufukamela imicabango ebabayo, ecasulayo nenenzondo.

Lokhu kuhlanganisa nokuthambekela kokuvalela abantu ezithombeni ezingezinhle kanye nokucwasa okungenzeka sibe nakho ngokusekelwe ekuhlangenwe nakho kwangaphambilini nabo noma amahlebezi ngabo. Akekho ofuna ukubonwa mayelana nokungaziphathi kahle kwakhe kwangaphambilini noma ngamaphutha adlule. Lapho abantu bephenduka, beshintsha, futhi bekhula, kudingeka babonakale ngezimfanelo zabo ezinhle kakhulu—okungukuthi, izimfanelo zeNkosi kubo. Uma nje ‘sizibamba’ izono zabo, siyehluleka ukuveza okuhle kakhulu kuzo. Ngokufanayo, uma silondoloza imicabango yethu engemihle ngabanye, senqaba ukuyeka leyo micabango, size siyithethelele, kungaba ingxenye yemvelo yethu ebalulekile. Kungakho uJesu ethi, “Uma nithethelela izono zanoma ubani, zithethelelwe, futhi uma nibamba izono zanoma ubani, zibanjiwe. ²³

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Isicelo esingokoqobo

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Uma ukuphenduka kwethu kuqotho, izono zangaphambili ziyasuswa futhi azisahlangene nathi. Sesiqalile futhi manje siphila impilo entsha. Ngoba iNkosi isithethelele, siyakwazi ukuzithethelela. Njengoba nje singeke sifune ukuchazwa izono zesikhathi esidlule, singacabangela abanye ngendlela efanayo. Njengomsebenzi osebenzayo-ke, lapho ubona abantu belwela ukushintsha nokukhula, basekele futhi ubakhuthaze emizamweni yabo. Uma kuphakama imicabango emibi nokucwasa okusekelwe esikhathini esidlule sothile, thumela leyo micabango nezithombe ngokushesha ngangokunokwenzeka. Ungabavumeli bahlale. Uma wenzela abanye lokhu, kukhulula ukuba ucabange imicabango ephakeme ngabo futhi ubeke incazelo engcono kakhulu ezenzweni zabo. Njengoba uJesu asho, “Uma nithethelela izono zanoma ubani, zithethelelwe. Uma nibamba izono zanoma yibaphi, ziyagcinwa.” ²⁴

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“Nkosi yami noNkulunkulu wami!”

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24 Kodwa uTomase, omunye wabayishumi nambili, othiwa uDidimu, wayengekho kubo mhla uJesu efika.

25 Ngakho abanye abafundi bathi kuye: Siyibonile iNkosi. Kodwa wathi kubo: Ngaphandle kokuthi ngibone ezandleni zayo inxeba lezipikili, futhi ngifake umunwe wami enxebeni lezipikili, futhi ngifake isandla sami ohlangothini lwakhe, ngeke ngikholwe.

26 Emva kwezinsuku eziyisishiyagalombili futhi abafundi bakhe babengaphakathi, noTomase enabo. UJesu wafika, iminyango ivaliwe, wema phakathi, wathi: Ukuthula makube kinina.

27 Wayesethi kuTomase: “Letha lapha umunwe wakho, ubone izandla zami, ulethe isandla sakho, usifake ohlangothini lwami; futhi ungabi ngongakholwayo, kodwa okholwayo.

28. UTomase waphendula, wathi kuye: Nkosi yami, Nkulunkulu wami.

29. UJesu wathi kuye: “Ngokuba ungibonile, Tomasi, ukholiwe; babusisiwe abakholwanga bangabonanga.

30 Ngakho-ke uJesu wazenza nezinye izibonakaliso eziningi phambi kwabafundi bakhe ezingalotshiwe kule ncwadi.

31 Kodwa lezi zilotshiwe, ukuze nikholwe ukuthi uJesu unguKristu, iNdodana kaNkulunkulu, nokuthi ngokukholwa nibe nokuphila egameni lakhe.

Lapho uJesu ephefumulela abafundi Bakhe futhi ethi kubo, “Yamukelani uMoya oNgcwele,” uTomase wayengekho. Ngakho, lapho uTomase ebuya, bathi kuye: “Siyibonile iNkosi” (Johane 20:25). Kodwa uThomas akazange abe nalokhu okuhlangenwe nakho. Ngakho uthi: “Ngaphandle kokuba ngibone ezandleni zayo inxeba lezipikili, futhi ngifake umunwe wami enxebeni lezipikili, futhi ngifake isandla sami ohlangothini lwakhe, ngeke ngikholwe.”Johane 20:25).

UTomase akafuni ukukholwa ngenxa nje yokuthi abafundi bathi, “Siyibonile iNkosi.” Ufuna ukuzibonela. Phela, uTomase wayengekho lapho uJesu efika ngokuzumayo endlini, ebingelela ukuthula, futhi ethi kubo, “Yamukelani uMoya oNgcwele.” Nakuba lokhu kumelwe ukuba kwaba okuhlangenwe nakho okujulile kubafundi, abakwazanga ukudlulisela lokhu okuhlangenwe nakho okungokomoya kuTomase. ²⁵

Ukukholelwa lokho abanye abakushoyo ngaphandle kokukuqonda noma ukuzibonela ngokwakho kubizwa ngokuthi “ukholo oluyimpumputhe.” Lolu hlobo lokukholwa akufanele luthathe indawo yokuqonda okuhluzekile. Lapho amehlo ethu omoya evuliwe, singazibonela iNkosi futhi sizwe izwi Lakhe eZwini Lakhe. Lokhu ukuqonda okuhambisana nokholo lweqiniso. Njengoba kulotshiwe emibhalweni yesiHeberu ukuthi: “Vula amehlo ami, ukuze ngibone izimangaliso emthethweni wakho.” (AmaHubo 119:18). Futhi, “Ekukhanyeni kwakho sibona ukukhanya” (AmaHubo 36:9).

Ezinsukwini eziyisishiyagalombili kamuva, lapho uJesu ephinda ezibonakalisa kubafundi, uTomase usegunjini. Uyaphinda futhi, uJesu ubonakala phakathi kwabo kuyilapho iminyango ivaliwe. Futhi futhi, uJesu uqala ngokuthi, “Ukuthula makube kini” (Johane 20:26). Khona-ke uJesu uphendukela kuTomase futhi athi kuye, “Letha lapha umunwe wakho, futhi ubheke izandla zaMi; bese uletha isandla sakho lapha usifake ohlangothini lwaMi. Ungabi ngongakholwayo, kodwa okholwayo” (Johane 20:27). Manje njengoba amehlo kaTomase angokomoya esevulekile, futhi uzibonela ngokwakhe ukuba khona kukaJesu ngokomoya, uthinteka ngokujulile. Nakuba ayefuna ukuthinta uJesu ngokwenyama, uJesu uye wamthinta ngokomoya. Ngakho, uTomase uyababaza, “Nkosi Yami, Nkulunkulu Wami!” (Johane 20:28).

Isibabazo sikaTomase, mhlawumbe ngaphezu kwanoma yimaphi amanye amazwi emavangelini, sisondela kakhulu ekuchazeni isimo sikaJesu sangempela. UTomase ubona, uyaqonda, futhi uyakholelwa ukuthi uJesu uyiNkosi yakhe noNkulunkulu wakhe. Kulesi sikhathi esiyivelakancane nesibusisiwe, uTomase uyazibonela ukuthi uJesu akayena nje uMesiya, noma iNdodana yomuntu, noma iNdodana kaNkulunkulu. UnguNkulunkulu Uqobo Lwakhe—egcwalisa amazwi akhulunywe ekuqaleni kwaleli Vangeli: “Ekuqaleni wayekhona uLizwi, uLizwi wayenoNkulunkulu, futhi uLizwi wayenguNkulunkulu…. ULizwi waba yinyama, wakha phakathi kwethu” Johane 1:1;14).

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Babusisiwe abakholwa kodwa bengabonanga

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Njengoba lesi siqephu sisondela ekupheleni, uJesu uthi kuTomase, “Ngenxa yokuthi ungibonile, ukholiwe. Babusisiwe abakholwa, bengabonanga. (Johane 20:29). Lapha uJesu ufundisa ukuthi ukukholwa kukamoya akuncikile ebufakazini obuphathekayo. Inkolelo engokomoya ngempela ivela lapho amehlo ethu okomoya evuleka, futhi sibona iqiniso ekukhanyeni kokuqonda okuphezulu. Njengoba nje iso lenyama libona izinto emhlabeni wemvelo, namehlo kamoya asinika ikhono lokuqonda okungokoqobo kukamoya. Lapho siqonda okuthile kungazelelwe, singase sithambekele ekutheni, “Ngiyabona,” okusho ukuthi siyaqonda. ²⁶

Ukubona kwangaphandle kusekelwe ebufakazini bemizwa yangaphandle. Lisitshela ukuthi ilanga liyaphuma futhi lishone, ukuthi umhlaba uyisicaba, nokuthi izinkanyezi zincane kakhulu. Liphinde lisitshele ukuthi alikho izulu, asikho isihogo, akukho Nkulunkulu, futhi akukho ukuphila ngemva kokufa. Phela, alikwazi “ukubona” noma iyiphi yalezi zinto. Ngezinye izikhathi siphuphuthekiswa yinyama kangangokuthi asikwazi ukubona okungokomoya ngempela. ²⁷

Kodwa ukubona kwangaphakathi kuhluke kakhulu. Kungakho uJesu evame ukuvula amehlo ezimpumputhe (bheka Johane 9:1-41; 10:21; 11:37). Lokhu kuphulukiswa kwenyama kumelela ukuphulukiswa okujulile okungenzeka phakathi kwethu ngamunye lapho iNkosi ivula amehlo ethu omoya. Kulapho kuphela lapho singabona khona ngeqiniso ukuthi ukhona uNkulunkulu, ukuthi ukufa kuwukuqhubekela phambili kokuphila, nokuthi konke ukuphila kuvela eNkosini kuphela. Lezi yizinto ezibalulekile ezingabonakali ngeso lenyama, kodwa ezibonakala emehlweni ethu omoya. Yilokhu-ke uJesu akushoyo lapho ethi, “Babusisiwe abangabonanga, kodwa bakholwa.”

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Izimpawu ezijulile

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Njengoba lesi sahluko siphetha, umlandisi usitshela ukuthi “uJesu wenza ezinye izibonakaliso eziningi phambi kwabafundi bakhe, ezingalotshiwe kule ncwadi” (Johane 20:30). Ngomusa Wakhe omangalisayo, uNkulunkulu uyasivumela ngezikhathi ezithile ukuba sibe nezikhathi lapho sizwa ubukhona Bakhe busebenza ezimpilweni zethu. ²⁸

Kwabanye bethu, lezi zikhathi eziyisimangaliso zingase zihlanganise into engavamile, umhlangano onzima, noma isimanga esingalindelekile esiphenduka isibusiso esikhulu. Kungahlanganisa nokubona izingelosi, ukuba nephupho eliyisiprofetho, ukubona umbono, noma ukuthola umlayezo ovela kothandekayo ongasekho. Nakuba kufanele, vele, sizibonge lezi zibonakaliso nezimangaliso, akufanele zibe isizinda noma isisekelo senkolelo yethu.

Kunalokho, singabavumela ukuba baqinisekise lokho esesikukholelwa kakade—ukuthi uNkulunkulu usithanda ngothando esingaluqondi kahle, ukuthi ukuhlakanipha Kwakhe kuyisiqondiso esingenaphutha esiholela enjabulweni, nokuthi usihola ngezindlela ezimangalisayo ezingaqondakali ezingqondweni zethu ezilinganiselwe.

Izimangaliso eziningi zokuhola kukaNkulunkulu okungabonakali zikhona zonke, ngisho nalezo esingenakuziqaphela. Lezi izimangaliso ezingalotshwanga kule ncwadi (Johane 20:30). Kodwa noma kunjalo, zikhona, zigijima buthule ngaphansi kwezimpilo zethu, ziqhubeka ngokunemba nokuhleleka ngaso sonke isikhathi. Lokhu kungukuphatha kweNkosi okungcwele, okusiholayo ngasese ngaso sonke isikhathi. Nakuba singenakukubona konke, uNkulunkulu uyasinikeza ukuthi sibone okwanele—okwanele nje ukuba sazi futhi sikholwe “ukuthi uJesu unguKristu, iNdodana kaNkulunkulu, nokuthi ngokukholwa sibe nokuphila egameni Lakhe” ( Joh.Johane 20:31). ²⁹

Lezi izimpawu ezijulile ezibonisa indlela iNkosi esebenza ngayo ngasese ngaphakathi kwethu. Lapho “sinokuphila egameni laKhe,” sisuke senziwa kabusha. Njengoba kwenzeka izinguquko emoyeni wethu wangaphakathi, sikhuphuka ngokuqhubekayo. Ngale ndlela, ubukhona bethu buba uchungechunge lokuvuka okuzinzile, okuqhubekayo, kanye nezimangaliso ekuphileni okusha. ³⁰

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Isicelo esingokoqobo

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“Ukukholwa egameni laKhe,” nokuba “nokuphila egameni laKhe,” kusho ukuphila ngokuvumelana nezimfanelo uNkulunkulu asinika zona—ikakhulukazi izimfanelo ezibonakala ekuphileni nasezimfundisweni zikaJesu Kristu. Ngokwenza njalo, sizothola izimpawu zobukhona Bakhe endleleni. Ngakho-ke, njengendlela engokoqobo, qaphela lezo “zibonakaliso” ezibonisa ukuthi uphila “egameni laKhe” ngempela. Ezinye zalezi zimpawu zingase zihlanganise ukuzimisela okukhulayo kokuvuma iphutha nokucela intethelelo, ukwanda kwekhono lokubona okuhle kwabanye, ukuthambekela okwandayo kokusabela esimweni sakho esiphakeme, ukuqaphela okukhulu nokwazisa ngezibusiso empilweni yakho, kanye ukholo olukhulayo nokuthembela kuNkulunkulu. Vumela lezi zimpawu zokukhula ngokomoya zisebenze ukuqinisa umoya wakho futhi zijulise ukholo lwakho. ³¹

Imibhalo yaphansi:

162. The Lord, in the sepulchre, thus by death, cast off all the human from the mother and dissipated it, (from which He underwent temptations and the passion of the cross, since the maternal could not be conjoined with the Divine Itself), and so He assumed the Human from the Father, and thus ¹ the Lord rose with the Human completely and manifestly glorified. This also is in accordance with the faith of the Church, that He overcame death, that is, hell, and rose triumphant. The third day on which He rose also signifies (what is) full and complete, and the Passover ² signifies that glorification.

Imibhalo yaphansi:

850. And behold a Lamb standing on the Mount Zion, signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment. This is evident from the signification of "Lamb," as being the Lord as to the Divine Human (See above, n. 297, 314, 343, 460, 482); also from the signification of "standing," as meaning to be present and to be conjoined (of which presently); also from the signification of "the Mount Zion," as being heaven and the church, where the Lord reigns by His Divine truth, as can be seen from the passages in the Word where "Mount Zion" is mentioned. But first something shall be said about the Lord's presence in heaven and in the church, for separating the good from the evil and for executing judgment. The presence of the Lord is perpetual in the whole heaven and in the whole church; for heaven is not heaven from what is the angels' own [proprium] in it, nor is the church a church from what is men's own [proprium] in it, but from the Divine of the Lord with them. For an angel's own [proprium] cannot make heaven, nor a man's own [proprium] the church, since the own [proprium], both of angels and of men, is not good. Consequently it is the Divine that goes forth from the Lord, as received by them, that makes heaven and the church in particular with each one, and thus makes heaven and the church in general in all in whom heaven and the church exist. Thence it is evident that the presence of the Lord is perpetual with all who are in heaven and in the church; but it is a presence that is peaceful, tranquil, preserving, and sustaining, by which all things in the heavens and on the earth are held constantly in their order and connection, or are reduced to that order; so, too, in the hells. But the presence that is meant here by "standing upon the Mount Zion" is the unusually active presence of the Lord, for the purpose of effecting an inflow of His Divine through the heavens into the lower parts, that the good there may be separated from the evil, and the evil be cast down from their places where they had formed for themselves a semblance of heavens. But this presence and conjunction of the Lord with the heavens and His consequent influx into the lower parts to effect the judgment has been treated of above (n. 413, 418, 419, 426, 489, 493, 702, 704). It is this presence that is signified elsewhere by "standing," when attributed to the Lord (as in Isaiah 3:13). From all this it can be seen that "behold a Lamb standing on the Mount Zion" signifies the presence of the Lord in heaven and in the church, for separating the good from the evil and for executing judgment.

[2] "Mount Zion" signifies heaven and the church where the Lord reigns by His Divine truth, for the reason that Zion was a city built by David, and in which he afterwards dwelt, and was therefore called "the city of David," and as "David" represented the Lord in respect to His royalty, which is the Divine truth, "Zion" signifies in the Word heaven and the church, where the Lord reigns by His Divine truth. For the same reason the ark of Jehovah, in which the law was deposited, was carried into that city by David; for that law also signifies in a broad sense Divine truth going forth from the Lord. And for the same reason Jerusalem, which lay below that mountain, signifies the church in respect to doctrine; for every doctrine of the church is from the Divine truth that goes forth from the Lord, consequently is from the Word. That city was built upon a mountain for the reason that at that time mountains, because of their height, represented the heavens, and thence also in the Word signify the heavens. The ground of this representation and consequent signification is that the highest heavens, in which are the angels of the third degree, appear at a height above the rest, and before the eyes of others like mountains; and as the highest heavens appear like mountains, and the angels who are upon them are in love to the Lord, so "mountains," and especially "Mount Zion," signify in the Word love to the Lord. (That a "mountain" signifies love see above, n. 405, 510.)

[3] That "Zion" signifies heaven and the church, in which the Lord reigns by His Divine truth, can be seen from the following passages. In David:

I have anointed My king upon Zion, the mountain of My holiness. I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth. Happy are all they that trust in Him (Psalms 2:6-8, 12).

This evidently was not said of David, but of the Lord, for it is said, "Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" also "Kiss the Son, lest He be angry and ye perish in the way; Happy are all they that trust in Him;" nothing of which can be said of David. Therefore "to anoint a king upon Zion, the mountain of holiness," signifies the Lord's rule in heaven and in the church by means of Divine truth. (What "to be anointed" and "one anointed" signify, in reference to the Lord, may be seen above, n. 375.) "King" signifies the Lord in respect to Divine truth, "Zion" heaven and the church, and "to declare the decree" His coming; "Thou art, My Son, this day have I begotten Thee," signifies the Divine Human, which also is the Son of God; that He has all power in the heavens and on earth is meant by "I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" that there must be conjunction with Him by love that there may be salvation is signified by "Kiss the Son, lest He be angry and ye perish in the way." The Last Judgment by Him is signified by "His anger will shortly burn forth;" that those who have faith in Him will then be saved is signified by "Happy are all they that trust in Him." All this makes evident that "Zion" means heaven and the church, where the Lord reigns by means of His Divine truth.

[4] Likewise in Zechariah:

Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; He is just and a Deliverer; meek and riding upon an ass, and upon a colt the son of an ass (Zechariah 9:9).

That this was said of the Lord and of His kingdom in the heavens and on earth, which kingdom is meant by "Zion" and by "Jerusalem," is evident in the Gospels, where this, when it is fulfilled, is related:

Jesus sent two disciples that they might bring to Him an ass and her colt. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold thy King cometh to thee, meek, sitting upon an ass, and upon a colt, the son of a beast of burden (Matthew 21:1, 2, 4, 5; John 12:14, 15).

That "riding upon an ass and upon a foal of an ass" was a sign of royalty, and therefore the Lord so rode when He entered Jerusalem, and He was therefore called King by the multitude crying aloud, and branches of palm trees and garments were strewn upon the way before Him (verses 7-9), may be seen above n. 31, and as the Lord thus entered Jerusalem as a King it is evident that "Zion" means heaven and the church, in which the Lord reigns by means of His Divine truth. That the kings of Judah and Israel represented the Lord as to the Divine truth, and that consequently "kings" mean those who are in truths from good from the Lord can be seen above (n. 31, 553, 625); and that especially David represented in the Word the Lord as to royalty, which is the Divine truth (n. 205).

[5] In Isaiah:

O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! behold the Lord Jehovih cometh in strength (Isaiah 40:9, 10).

As this is said of the Lord and of His Kingdom, and this is signified by "Zion and Jerusalem," it is said that "Zion and Jerusalem should proclaim it as good tidings," Zion from good of love, and Jerusalem from truths of doctrine. To proclaim good tidings from good of love is meant by "getting up into a high mountain;" and proclaiming good tidings from truths of doctrine is meant by "lifting up the voice with strength;" "the cities of Judah" signify the doctrine of love to the Lord and love towards the neighbor in the whole complex. The Lord as to the Divine truth and the Divine good, who was to come and execute judgment, is meant by, "Behold your God! behold the Lord Jehovih cometh in strength;" for the Lord is called "God" in the Word from Divine truth, and "Jehovah," and also "Lord Jehovih," from Divine good; and "to come in strength" is to execute judgment, and thus to subjugate the hells.

[6] In Micah:

In the end of the days it shall be that the mountain of the house of Jehovah shall be established in the head of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall come and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, that He may teach us of His ways and that we may go in His paths; for from Zion shall go forth the law, and the word of Jehovah from Jerusalem. Then shall He judge among many nations, and shall reprove numerous nations, even afar off. Jehovah shall rule in Mount Zion from henceforth even forever. Thou, O tower of the flock, O hillside of the daughter of Zion, unto thee shall come and shall return the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-3, 7, 8).

Anyone can see that the coming of the Lord and of His kingdom in the heavens and in the earth are here described; therefore His kingdom, which is heaven and the church, is meant by "the mountain of the house of Jehovah" that will then be established in the head of the mountains. And as "Zion" means heaven and the church in which the Lord is to reign by His Divine truth, while "Jerusalem" means heaven and the church as to doctrine from that Divine truth, it is said, "from Zion shall go forth the law, and the word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what then follows.

[7] In Isaiah:

Cry out and sing for joy, O inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).

In the same:

The redeemed of Jehovah shall return to Zion with singing, and the joy of eternity shall be upon their head (3 Isaiah 35:10).

In Zephaniah:

Sing for joy, O daughter of Zion; shout, O Israel; be glad and exult with all the heart, O daughter of Jerusalem; Jehovah hath taken away thy judgments; He hath overturned thine adversary. Jehovah is in the midst of thee (Zephaniah 3:14, 15).

In Zechariah:

Sing for joy and be glad, O daughter of Zion; for lo, I come that I may dwell in the midst of thee; and many nations in that day shall cleave to Jehovah. I will dwell in thee (Zechariah 2:10, 11).

In the same:

I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness (Zechariah 8:3).

In David:

Who shall give in Zion the salvation of Israel? When Jehovah shall bring back the captivity of his people Jacob shall exult and Israel shall be glad (Psalms 14:7; 53:6).

In Isaiah:

The Lord Jehovih shall lay in Zion for a foundation a tried stone, a precious corner stone of a well-founded foundation; he that believeth shall not make haste. Then I will set judgment for a rule and justice for a plummet; your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:16-18).

In the same:

In that day a present unto Jehovah of Hosts shall be brought, a people distracted and plundered, from a terrible people, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:7).

In the same:

I have made near My justice, it is not far off, and My salvation shall not tarry; I will place salvation in Zion, My adornment for Israel (Isaiah 46:13).

In the same:

Then a Redeemer shall come to Zion (Isaiah 59:20).

These passages treat of the Lord's coming and of His kingdom in the heavens and on the earth, and as that kingdom is meant by "Zion and Jerusalem" it is said that they shall come thither, and that Jehovah the Holy One and the King of Israel shall dwell there; "Jehovah the Holy One and the King of Israel" meaning the Lord as to Divine truth. This makes clear that "Zion" means heaven and the church, in which the Lord reigns by Divine truth, and "Jerusalem" heaven and the church as to doctrine from that Divine truth. Who does not see that Zion and Jerusalem, to which the nations should be brought back, and where the Lord should dwell, do not mean Zion and Jerusalem where the Jewish nation was?

[8] It can also be seen from the following passages that "Zion" means heaven and the church, in which the Lord reigns by Divine truth. In Isaiah:

Zion shall be redeemed with judgment, and those of her that are brought back in justice (Isaiah 1:27).

In the same:

He that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. Jehovah will create over every dwelling of Mount Zion, and over her assemblies, a cloud by day and a smoke and the shining of a flame of fire by night (Isaiah 4:3, 5).

In the same:

Jehovah of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory (Isaiah 24:23).

In the same:

Jehovah, who hath His fireplace in Zion, and His oven in Jerusalem (Isaiah 31:9).

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Look upon Zion, the city of our set feast; let thine eyes see Jerusalem, a quiet habitation, a tabernacle that shall not be destroyed (Isaiah 33:5, 20).

In the same:

The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee, because thou hast blasphemed and reviled the Holy One of Israel (Isaiah 37:22, 23).

In David:

That I may recount all Thy praises in the gates of the daughter of Zion (Psalms 9:14).

The sides of the north, the city of the great King; God is known in her streets (Psalms 48:2, 3).

In the same:

Encompass ye Zion, and encircle her, number her towers, set your heart to her bulwarks, examine her palaces; and ye shall tell to the generation following that this God is our God forever and ever; He will lead us (Psalms 48:11-14).

In the same:

In Salem is the tabernacle of God, and his dwelling place in Zion (Psalms 76:2).

In the same:

The Lord hath chosen the tribe of Judah, the mountain of Zion which He hath loved (Psalms 78:68).

In the same:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are to be spoken in thee, O city of God; Jehovah shall count when He describeth the peoples, This one was born there. All my fountains are in thee (Psalms 87:2, 3, 6, 7).

In the same:

When Jehovah shall bring back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing (Psalms 126:1, 2).

In the same:

Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of my ¹ life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5, 6).

In the same:

Jehovah hath chosen Zion, He hath desired it for a seat for Himself; this is My rest forever, here will I dwell, for I have desired it (Psalms 132:13, 14).

In the same:

Jehovah shall bless thee out of Zion (Psalms 134:3).

In the same:

Blessed be Jehovah out of Zion, who dwelleth in Jerusalem (Psalms 135:21).

In the same:

Jehovah shall reign forever thy God, O Zion, in generation and generation (Psalms 146:10).

In the same:

Let the sons of Zion exalt in their king; let them praise His name in the dance; let them sing psalms with timbrel and harp (Psalms 149:2, 3).

These passages respecting Zion are quoted that everyone may see that in the Word "Zion" does not mean Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these are also prophetic of the Lord, that when He came He would love Zion and dwell there forever; and yet He did not love that city nor Jerusalem, as is evident from His words respecting them; but He loved heaven and the church, where He is received through His Divine truth. This is why Zion is called "His rest," "His dwelling place," "the mountain of Jehovah," "the city of God," "the city of the great King," "the city of truth," and it is said that His kingdom shall be there "to eternity," "forever," and "to generation and generation;" none of which things could by any means be said of the Zion of David, or be meant by it.

[9] As the Lord came into the world to execute judgment, and thereby reduce all things in the hells and in the heavens to order; and as judgment is effected by Divine truth, since this, according to reception, is what makes man spiritual, and according to its laws, which are the Divine commandments in the Word, all judgments are effected in the spiritual world, so the Lord assumed the Human, and during His life in the world made it Divine truth, to the end that He might execute judgment, as has been said. That the Lord made His Human Divine truth is meant in John by:

The Word that was with God, and that was God, and by which all things were made that were made, and by which the world was created (1 :1, seq.).

"The Word" means Divine truth. That the Lord became Divine truth as to His Human is clearly stated as follows:

And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only-begotten from the Father, full of grace and truth (John 1:14).

The Lord as to Divine truth is also meant by "the Son of man," as the Lord frequently calls Himself in the Gospels; of whom He also says that judgment is to be wrought by Him. Since, then, the Lord executed judgment by His Divine truth, and since "Zion" means heaven and the church, in which the Lord reigns by His Divine truth, it is said in this chapter of Revelation, which treats of the separation of the good from the evil before the Last Judgment, that "a Lamb was seen standing upon the Mount Zion," which signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment, as has been said above.

[10] Because "the mount of Zion" has the same signification elsewhere in the Word, it is said that the Lord will fight from Mount Zion for the church against the evil, and will destroy them; as in the following passages. In Isaiah:

Jehovah of Hosts shall come down to fight upon the mount of Zion and upon the hill thereof (Isaiah 31:4).

This, too, treats of the coming of the Lord and of the redemption or deliverance of the faithful; therefore "to fight upon the mount of Zion and upon the hill thereof" signifies to execute judgment by Divine truth, by which judgment is executed because all are judged according to their reception of it; since Divine truth, or the Word and doctrine therefrom, teach life, and everyone is judged according to the life.

[11] In David:

Jehovah will send help for thee out of the sanctuary, and will sustain thee out of Zion. We will sing of thy salvation, and in the name of our God we will set up our banners. I know that Jehovah saveth His anointed; He answereth him from the heaven of His holiness with the might of the salvation of His right hand (Psalms 20:2, 5, 6).

This, too, was said of the Lord and of His victory over the hells, and the consequent salvation of men. Combats and victories are meant by "answering His anointed from the heaven of His holiness with the might of the salvation of His right hand," and the salvation of the faithful thereby is meant by "His sustaining us out of Zion," and by "singing of His salvation. "

[12] In the same:

Jehovah shall speak, and shall call the earth from the rising of the sun even unto its going down. Out of Zion, the perfection of beauty, God shall shine forth, our God shall come. He shall cry out to heaven above and to the earth to judge His people. Gather My saints together unto Me (Psalms 50:1-5).

This plainly treats of judgment upon all from Zion, that is, from the Lord by the Divine truth. The separation of the good from the evil is meant by "He shall call the earth from the rising of the sun to its going down." Judgment upon all is meant by "He shall cry out to heaven above and to the earth to judge the people." The gathering together of the good and their salvation is meant by "gather My saints together unto Me." Divine truth, in which the Lord is in His glory, is meant by "Out of Zion the perfection of beauty God shall shine forth."

[13] In the same:

The saying of Jehovah to my lord, Sit thou at My right hand, until I make thine enemies a stool for thy feet. Jehovah shall send to thee the staff of thy strength out of Zion; rule thou in the midst of thine enemies (Psalms 110:1, 2).

The words of the Lord Himself in Matthew (Matthew 22:44) show that this was said of the Lord. "To sit at the right hand" signifies the Lord's Divine omnipotence; "to make his enemies a stool for his feet" signifies the complete subjugation and surrender of the hells; "the staff of strength out of Zion" signifies Divine truth, which is omnipotent, "Zion" meaning heaven, where the Lord reigns by His Divine truth. His rule over the hells by means of it is signified by "rule thou in the midst of thine enemies." That omnipotence belongs to the Lord alone, and this He has by His Divine truth, may be seen above n. 726. That truths have all power from good, and that good and truth therefrom are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

[14] In Isaiah:

Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness (Isaiah 52:1).

As "Zion" signifies heaven, where the Lord reigns by His Divine truth, and as Divine truth has all power, it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the "garments of beauty" that Jerusalem will put on.

[15] In Joel:

Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem, that the heavens and the earth may shake. Then shall ye know that I am Jehovah, dwelling in Zion the mountain of My holiness, and that Jerusalem is holiness; no strangers shall pass through her any more (Joel 3:16, 17, 21).

In Amos:

Jehovah shall roar out of Zion, and utter His voice from Jerusalem (Amos 1:2).

"To roar," and the "roaring of a lion," when predicated of Jehovah, signify an ardent zeal for protecting heaven and the church, and for saving those who are therein by the Divine truth and its power, which is done by destroying the evils and falsities that rise up out of hell (See above, n. 601), and as "Zion" signifies heaven where the Lord reigns by the Divine truth, and "Jerusalem" signifies doctrine therefrom, it is clear what is signified by "Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem." That the Lord is present where He reigns by His Divine truth, both with the angels of heaven and with the men of the church, is signified by "ye shall know that I am Jehovah, dwelling in Zion, the mountain of My holiness." That there shall be no falsities of evil there is signified by "no strangers shall pass through her," "strangers" being the falsities of evil.

[16] In Isaiah:

The day of vengeance of Jehovah, the year of retribution for the controversy of Zion (Isaiah 34:8).

"The day of vengeance of Jehovah and the year of retribution" signifies the Last Judgment, and the condemnation of those who through falsities and evils have laid waste all the truths of the church; which is what is meant by the words "for the controversy of Zion." In David:

Jehovah is great out of Zion, and He is high above all the peoples, the king's strength (Psalms 99:2, 4).

Here Zion is called "the king's strength" from the Divine truth which has power itself.

[17] In the same:

O Jehovah, Thou shalt arise and have mercy upon Zion, for it is time to pity her, for the set time is come; for Thy servants desire the stones thereof, and pity the dust thereof, that the nations may fear the name of Jehovah, and all the kings of the earth Thy glory; because Jehovah hath built up Zion, and hath appeared in His glory. The name of Jehovah shall be declared in Zion, and His praise in Jerusalem, when the peoples shall be gathered together, and the kingdoms, to serve Jehovah (Psalms 102:13-16, 21, 22).

This treats of the Lord's coming and of the redemption of the faithful by Him. His coming is signified by "the time to pity her," and by "the set time;" truths that are to be restored and truths that have been restored are signified by the "stones" which the servants desire; the establishment of the church and the worship of the Lord from Divine truths is described by what follows.

[18] The devastation of the church by the Jewish nation, by this that they had falsified every Divine truth, is also described throughout the Word by the vastation of Zion. As in Isaiah:

The cities of Thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a waste (Isaiah 64:10).

In Lamentations:

The precious sons of Zion, esteemed equal to pure gold, how are they reputed as earthenware bottles, the work of the hands of the potter (Lamentations 4:2-22 to the end; likewise in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12 here).

"The virgin" and "the daughter of Zion" are mentioned in many places, as in the following: 2 Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zephaniah 3:14; Zechariah 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15 and elsewhere. "The daughter of Zion" signifies the spiritual affection for the Divine truth, which is the love of truth for the sake of truth, and the desire for it for the sake of the uses of eternal life. From all this it is now evident what is signified by "the Lamb was seen standing upon the Mount Zion," namely, that in what here follows the separation of the good from the evil for the execution of judgment is treated of.

Imibhalo yaphansi: