3900. Khona uma umuntu ethi kini: Bhekani, nangu uKhrestu! noma: Nanguya, ningakholwa. Lokhu kufanekisa umyalo wokuthi abantu maboqaphela ukuthi bafundiswa nhloboni yemfundiso. Ngo “Khrestu” kushiwo iQiniso leNkosi loBunkulunkulu, ngakhoke kufanekiswa iZwi nemfundiso esuselwe kulo. Nokho lapha kusobala ukuthi kufanekiswa okuphambeneyo—iQiniso loBunkulunkulu elihlanekezeliwe, nemfundiso efundisa amanga. Ngokuba ngo “Jesu” kufanekiswa uKulunga koBunkulunkulu, kanti ngo “Khrestu” kufanekiswa iQiniso loBunkulunkulu (bheka izinombolo 3004, 3005, 3008, 3009).

[2] ngokuba kuyovela oKhrestu bamanga nabaphrofethi bamanga. Lokhu kufanekisa amanga afundiswa yileyomfundiso. Ukuthi ngo “Khrestu bamanga” kufanekiswa imfundiso yeZwi ehlanekezelwe, noma amaqiniso angewona awo Bunkulunkulu, kusobala kokusanda kuphawulwa ngenhla, bheka futhi okuphawulwe ezinombolweni 3010, 3732[ekugcineni]. Nga “baphrofethi bamanga” kufanekiswa labo abafundisa lawomanga (bheka inombolo 2534). Emazweni aMakhrestu abantu abafundisa amanga yilabo abanehloso yokuzikhukhumeza nenhloso yokuzuza ingcebo yasemhlabeni. Imbala loluhlobo lwabantu lubhinyila noma luguqukezela amaqiniso eZwi ukuze avumelane nalo. Ngokuba lapho inhlosonqangi yomuntu kuwuthando lokuzithanda nothando lomhlaba, kacabangi lutho olunye. Loluhlobo lwabantu yilona-ke elingo “Khrestu bamanga nabaphrofethi bamanga”.

[3] baveze izibonakaliso ezinkulu nezimangaliso. Lokhu kufanekisa ubufakazi nezizathu ezidelisayo okususelwe embonakalweni yangaphandle nasemalutheni, okuyizinto ezidukisa iminguphane. Ukuthi kufanekiswani nge “zibonakaliso nezimangaliso” kuzobuye kukhonjiswa kwenye indawo ngomusa weNkosi woBunkulunkulu.

[4] ukuze kudukiswe nabakhethiweyo, uma kungenzeka. Lokhu kufanekisa labo abaphila impilo yokulunga neqiniso, nangalokho abahlala eNkosini. Yiloluhlobo lwabantu olubizwa nga “bakhethiweyo”. Loluhlobo lwabantu kaluvamile neze ukuba phakathi kwabantu abafihla ukuhlanekezelwa kwenkonzo ngokucaka ingaphandle layo ngobungcwele; noma, uma “abakhethiweyo” bekhona phakathi kwabahlanekezeli kababonakali ngoba befihlwe yiNkosi ukuze ibavikele. Ngokuba lapho bengakabi namandla ngokusukela eNkosini noma bengakagxiliswa, beduswa kalula wubungcwele mbumbulu obufihle inkohlakalo noma ukuhlanekezelwa. Kepha lapho sebeqinisiwe noma sebegxilisiwe kabakhohliseki, ekubeni sebephakathi kwezingelosi, yize bona bengakwazi noma bengakuboni lokho. Lapho sebeqinisiwe kabanakweduswa ngabantu abakhohlakele.

[5] Bhekani, senginitshelile ngaphambili. Lokhu kufanekisa ukuyalwa kwa “bakhethiweyo” noma abantu abaphila impilo yokulunga neqiniso, ukuba bakhaliphe, okungukuthi, baqaphele, lokhu baphakathi kwabaphrofethi bamanga abagqoke izingubo zezimvu kepha ngaphakathi bengamankentshane ahahayo (bheka kuMathewu 7:15). Nga “baphrofethi bamanga” kushiwo amadodana angaleyonkathi ayekhaliphile, okungukuthi, ayenobuqili kunamadodana okukhanya achazwe kuLuka 16:8. Ngenxa yobuqili kwalabobantu iNkosi iyala abantu abaphila impilo yokulunga neqiniso ngokuthi:

Bhekani, ngiyanithuma ninjengezimvu phakathi kwezimpisi; ngakhoke hlakaniphani njengezinyoka, nibe mnene njengamajuba (Mathewu 10:16).

[6] Ngakhoke uma bethi kini: Bhekani, usehlane! ningaphumi; noma bethi : Bhekani, usezindlini ezingaphakathi! ningakholwa. Lokhu kufanekisa ukuthi konke abakushoyo mayelana neqiniso, konke abakushoyo mayelana nokulunga , nakhokonke abakushoyo ngezinye izinto ezingi kakumele kukholwe. Akekho umuntu ongabona ukuthi kufanekiswa lokhu ngalamazwi ngaphandle onolwazi lwengqondo yawo engaphakathi. Lamazwi amumethe imfihlakalo engaphakathini lawo, njengoba lokhu kungabonakala ngokuthi akhulunywa yiNkosi, futhi ukuba kawamumethe enye ingqondo noma incazelo ngabe kawabalulekile kangako. Lokhu kungukuthi, ukudonswa ngendlebe kwabantu abalungileyo ukuba bangaphumi uma betshelwa ukuthi uKhrestu usehlane, bangakholwa futhi uma kuthiwa kubo uKhrestu usezindlini ezingaphakathi, bekungeke kubaluleke kangako ukuba kakuyigodlile ingqondo engaphakathi. Nokho lapha okufanekiswa nge “hlane” yiqiniso elihlanekezelwe, nange “zindlu ezingaphakathi” noma ngezindawo zangasese, kufanekiswa ukulunga okubhujisiwe. Isizathu sokuba nge “hlane” kufanekiswe iqiniso elihlanekezelwe wukuthi lapho iSonto selibhubhile, okungukuthi, lapho lingasenalo iqiniso loBunkulunkulu ngenxa yokungabi nakulunga, noma lapho lingasenalo uthando lokuthanda iNkosi nothando oluqondiswe kumakhelwane, leloSonto libizwa ngehlane noma kuthiwa lisehlane; ngokuba “ihlane” noma “ugwadule” yindawo okungatshalwe lutho kuyo noma okungahlali muntu kuyo (bheka inombolo 2708), kodwa futhi kushiwo nomayini enempilo encane (bheka inombolo 1927), njengalapho kungasekho qiniso eSontweni. Ngakhoke ngokusukela kulokhu kusobala ukuthi nge “hlane” kushiwo iSonto elingenaqiniso.

[7] Nokho nge “zindlu ezingaphakathi” noma ngezingxenye zangasese engqondweni engaphakathi kufanekiswa ukulunga kweSonto; kufanekiswa futhi lokho okulungileyo. ISonto elinokulunga libizwa nge “Ndlu kaNkulunkulu”, namalawu noma amakamelo aleyondlu nezimpahla ezikuwo kuyizinhlobo zokulunga. Ngokuba nge “Ndlu kaNkulunkulu” kufanekiswa ukulunga koBunkulunku lu, nange “ndlu” kufanekiswa kabanzi ukulunga kothando nesisa senhliziyo (bheka izinombolo 2233, 2234, 2559, 3142, 3652, 3720). Isizathu sokuba abakushoyo ngeqiniso nabakushoyo ngokulunga kungafanele kukholwe wukuthi babiza amanga ngeqiniso nobubi ngokulunga. Imbala abantu abahlose ukuzithokozisa nokuzinothisa kabaqondi lutho ngeqiniso nokulunga ngaphandle kokuthi yibona okumele badunyiswe futhi bamukeliswe izipho. Uma bezenza abantu abakhonza nabahlonipha uNkulunkulu kungoba befuna ukubonakala begqoke izingubo zezimvu.

[8] Okunye, iZwi eliphuma eNkosini limumethe okuningi ngokungenakubalwa, nange “hlane” kufanekiswa izinto eziningi engqondweni kamoya. Njengoba zonke izindawo ezingatshalwe lutho zibizwa nge “hlane”, nazozonke izinto zangaphakathi zibizwa ngamakamelo noma nge “zindlu ezingaphakathi”, ngakho-ke nge “hlane” kufanekiswa futhi iZwi leThestamente eliDala, ngoba lithathwa njengeZwi elesuliwe noma okufakwe elinye esikhundleni salo. Kanti nge “zindlu ezingaphakathi” kufanekiswa futhi iZwi leThestamente eliSha, lokhu lifundisa ngezinto ezingaphakathi, okungukuthi, limaqondana nomuntu ongaphakathi. Nalolonke iZwi libuye libizwe nge “hlane” lapho imfundiso yeSonto ingasasuselwa kulo, nange “zindlu zangaphakathi” kubuye kushiwo imikhuba yoluntu uma ingasahambisani nemiyalo kanye nemithetho yeZwi, ngokuba ukuphambuka eZwini noma ukuphambana neZwi kungulenza ihlane. Lokhu kuyinto eyaziwayo emazweni aMakhrestu, ngokuba abantu abanenkolo engcwele ngaphandle kodwa ingcolile noma ihlanekezelwe ngaphakathi ngenxa yokwethulwa kwemikhuba eqanjwe kabusha ngenhloso yokuba nezikhundla eziphakeme nengcebo engaphezulu kweyabanye abantu, bayalichiliza iZwi. Imbala balichiliza kangangokuba benqabela ukuba lifundwe ngamalungu eSonto. Ngisho nabantu abanenkonzo engcwele ngempela, engahlanekezelwe, nabathatha iZwi njengomthombo weqiniso ongcwele, bevumela ukuba libe phakathi kwamalungu futhi alifunde, bayaligoba maqede bachaze konke okukulo ngokusukela engqondweni yabo engeyona eyeZwi. Lokhu kungukwenza ihlane konke okweZwi okungavumelani nengqondo noma nemfundiso engeyabo, njengoba lokhu kusobala ngabantu abazimisele ukusindiswa ngenkolo kuphela, bebukela phansi imisebenzi yesisa senhliziyo. Konke okwakushiwo yiNkosi uQobo eThestamenteni eliSha bakwenza ihlane, nokwashiwo yiYo eThestamenteni eliDala malungana nothando kanye nesisa senhliziyo bakwenza ihlane, nazozonke izinto zenkolo engenasisa senhliziyo bazenza “izindlu zangaphakathi”. Kusobala ngalokhu ukuthi kufanekiswani ngamazwi “Uma bethi kini: Bhekani, usehlane! ningaphumi; noma bethi: Bhekani, usezindlini ezingaphakathi! Ningakholwa.

[9] ngokuba njengonyazi luphuma empumalanga, lubonakale kuze kube sentshonalanga, kuyokuba njalo ukufika kweNdodana yoMuntu. Lokhu kufanekisa ukuthi inkonzo yangaphakathi iyofana nonyazi lona olusaphaka ngokuphazima kweso. Ngokuba ngo “nyazi” kufanekiswa ukubonakala kokukhanya kwasezulwini, nakanjalo kungukubonakala kwezinto ezimalungana nothando kanye nenkolo ngoba yilezizinto ezenza ukukhanya kwasezulwini. Nge “mpumalanga” engqondweni ephakeme kunazozonke kushiwo iNkosi, kanti engqondweni engaphakathi kushiwo ukulunga kothando, kwesisa senhliziyo, nokwenkolo okuvela eNkosini (bheka izinombolo 101, 1250, 3249). Nokho nge “ntshonalanga” engqondweni engaphakathi kushiwo lokho okubohlile noma okungasekho, nakanjalo kushiwo ukungayivumi iNkosi noma ukulunga kothando, kwesisa senhliziyo, nokwenkolo. Ngakhoke ngamazwi “ngonyazi oluphuma empumalanga lubonakale kuze kube sentshonalanga” kufanekiswa ukusabalala noma ukusaphaka. Ukufika kweNkosi kakukhona ukufika kabili emhlabeni njengoba kusho ingqondo engaphandle kodwa kushiwo ukuba khona kweNkosi kulowo nalowomuntu. INkosi ifika okwesibili kumuntu lapho kushunyayelwa kuye ivangeli nalapho ecabanga ngento engcwele.

[10] ngokuba nomaphi lapho kukhona isidumbu, kulapho amanqe eyobuthana khona. Lokhu kufanekisa ukuthi ukugxiliswa kwamanga ngesu lokuzindla kuyochuma noma kuyokwanda eSontweni elibhubhile. Lapho iSonto lingasenakulunga, nomphumela walokho kungukungabi nalo iqiniso lenkolo, okungukuthi, lapho selichithekile, libizwa ngeSonto elifile, lokhu wukulunga neqiniso okuwumsuka wempilo yalo. Ngakhoke lapho selifile lifaniswa ne “sidumbu”. Ukuzindla okumalungana nokulunga namaqiniso okwenza ukuba ukulunga namaqiniso kungabilutho ngaphandle kokuqondwa, nokugxiliswa kobubi namanga ngesu lalokho kuzindla kufanekiswa nga “manqe”, njengoba lokhu kuzobonakala kokulandela ngezansi. Ukuthi nge “sidumbu” kufanekiswa iSonto lapho lingasenampilo yesisa senhliziyo nenkolo kusobala emazwini eNkosi kuLuka, ngesikhathi ikhuluma ngokuphela kwenkathi, lapho ithi:

Abafundi baKhe—bebuza ngokuphela kwenkathi noma ngolwaHlulelo lokuGcina—bathi: Kuphi, Nkosi? Wathi kubo: Lapho kukhona umzimba, kulapho amanqe eyokubuthana khona (Luka 17:37).

Kulempinda kusetshenziswe “umzimba” esikhundleni se “sidumbu”, nangomzimba kuqondwa umzimba ofileyo ofanekisa iSonto elifileyo. Ngokuba kuyachacha ezindaweni eziningi zeZwi ukuthi iNdlu kaNkulunkulu, okungukuthi, iSonto, yilapho kuqala khona ulwaHlulelo. Yilena-ke imininingwane efanekiswa engqondweni engaphakathi ngamazwi eNkosi athulwe kulempinda futhi achazwe ngenhla kwayo. Ukulandelana kwemiqondo okumangalisayo kulamazwi, yize kungabonakali engqondweni engaphandle, kungabonwa yinoma wubani ocabanga ngakho ngendlela exhumene echazwe ngenhla.

996. And the water thereof was dried up, signifies that falsities were removed. This is evident from the signification of "waters," as being truths, and in the contrary sense falsities (See n. 518, here falsities, for it is added, "that the way of the kings from the rising of the sun might be prepared," which signifies that the Divine truth from the Lord might flow in. Also from the signification of "being dried up," as meaning to be removed. This describes the state of man as to the rational. It is from the rational that man can see and understand truths; and so far as he can see truths, so far falsities from evils do not obstruct. For every man, even an evil man, has the faculty of understanding truths (See above, n. 874, 970); but man does not see them, nor does he understand them because he loves evil, and evil brings in falsity, and afterwards when truth has fallen into falsity, truth can no longer appear in its own light, for it is blunted, obscured, suffocated, and rejected. But in the first age of man falsities from evils do not enter, and thus do not obstruct. But they enter in his second and third age, when he no longer thinks from the memory alone or from a master, but from his own understanding. For the rational, in which is the understanding, is opened gradually, as man grows up. From this it is clear that falsities are in the meantime removed, and then the knowledges of good and truth from the Word enter; and these the man sees in a certain light apart from falsities. But afterwards the rational sight is perverted by reasonings from fallacies and from falsities which is signified by "three unclean spirits like frogs" that went forth out of the mouth of the dragon and of the beast and of the false prophet, which are treated of in what follows. The nearest sense of the words, that "the water of the river Euphrates was dried up, that the way of the kings from the rising of the sun might be prepared," is that a passage might be given from the church, where Divine truths are, which the dragon, the beast, and the false prophet wished to pervert. For the Euphrates was a boundary of the land of Canaan on one side and separated it from Assyria; and "the land of Canaan" signifies the church, and "Assyria" the rational.

(Continuation respecting the Sixth Commandment)

[2] As true conjugial love in its first essence is love to the Lord from the Lord it is also innocence. Innocence is loving the Lord as one's Father by doing His commandments and wishing to be led by Him and not by oneself, thus like an infant. As that love is innocence, it is the very being [esse] of all good; and therefore man has so much of heaven in himself, or he is so much in heaven, as he is in conjugial love, because he is so far in innocence. It is because true conjugial love is innocence that the playfulness between a married pair is like the play of infants together; and this is so in the measure in which they love each other, as is evident in the case of all in the first days after the nuptials, when their love emulates true conjugial love. The innocence of conjugial love is meant in the Word by the "nakedness" at which Adam and his wife blushed not; and for the reason that there is nothing of lasciviousness, and thus nothing of shame, between a married pair, any more than between little children when they are naked together.