Kuthiwani “Ngemibhalo Efakazela” UZiqu-zintathu?

KUTHIWA eminye imibhalo yeBhayibheli inikeza ubufakazi obusekela uZiqu-zintathu. Nokho, lapho sifunda imibhalo enjalo, kufanele sikhumbule ukuthi ubufakazi obungokweBhayibheli nobungokomlando abumsekeli uZiqu-zintathu.

Noma isiphi isikhombo seBhayibheli esinikezwayo njengesiwubufakazi kumelwe siqondwe ngomongo wemfundiso engaguquguquki yalo lonke iBhayibheli. Ngokuvame kakhulu incazelo yangempela yombhalo onjalo icaciswa umongo wamavesi akuleyondaba.

Bathathu Koyedwa

INEW Catholic Encyclopedia inikeza emithathu ‘yemibhalo enjalo efakazelayo’ kodwa ivume futhi: “Imfundiso kaZiqu-zintathu Ongcwele ayifundiswa eT[estamenteni] E[lidala]. ET[estamenteni] E[lisha] ubufakazi obudala kakhulu busezincwadini zikaPawulu, ikakhulukazi eyesi-2 Kor 13.13 [ivesi 14 kwamanye amaBhayibheli], neyoku-1 Kor 12.4-6. EmaVangelini ubufakazi bokuba khona kukaZiqu-zintathu butholakala ngokucacile kuphela emazwini afingqiwe obhapathizo kuMt 28.19.”

Kulawomavesi “abantu” abathathu babalwe njengokulandelayo kuyiNew Jerusalem Bible. EyesiBili kwabaseKorinte 13:13 (14) ihlanganisa laba abathathu ngalendlela: “Umusa weNkosi uJesu Kristu, uthando lukaNkulunkulu nenhlanganyelo kaMoya Ongcwele makube nani nonke.” EyokuQala kwabaseKorinte 12:4-6 ithi: “Kunezipho eziningi ezihlukahlukene, kodwa uMoya munye ngaso sonke isikhathi; kunezindlela eziningi ezihlukahlukene zokukhonza, kodwa iNkosi yinye ngaso sonke isikhathi. Kunezinhlobo eziningi ezihlukahlukene zemisebenzi, kodwa kubantu bonke uNkulunkulu munye osebenza kubo bonke.” Futhi uMathewu 28:19 ufundeka kanje: “Ngakho-ke, hambani, yenzani izizwe zonke abafundi; zibhapathizeni egameni likaYise neleNdodana nelikaMoya oNgcwele.”

Ingabe lawomavesi athi uNkulunkulu, uKristu, nomoya ongcwele kwakha uNkulunkulu onguZiqu-zintathu, ukuthi lokhu okuthathu kuyalingana ngesimo, amandla, nangobuphakade? Cha, awasho lokho, njengoba ukubala abantu abathathu, njengoS’busiso, uBongani, noSipho, kungasho ukuthi bathathu koyedwa.

Loluhlobo lwesikhombo, kuvuma iCyclopedia of Biblical, Theological, and Ecclesiastical Literature kaMcClintock noStrong, “lubonisa kuphela ukuthi kukhulunywa ngezinto ezintathu, . . . kodwa lulodwa, alubonisi ukuthi konke lokhu okuthathu nakanjani kungokohlobo lwaphezulu, futhi kunodumo olulinganayo lwaphezulu.”

Nakuba isekela uZiqu-zintathu, leyoncwadi ithi ngokuqondene neyesi-2 Korinte 13:13 (14): “Asinakuphetha ngokufanelekile ngokuthi banegunya elilinganayo, noma bangabohlobo olufanayo.” Futhi ngoMathewu 28:18-20 ithi: “Nokho, lombhalo, uma ucatshangelwa wodwa, bewungenakubufakazela ngokuwujuqu ubuntu bezinto ezintathu ezishiwo, noma ukulingana kwazo noma ubunkulunkulu bazo.”

Lapho uJesu ebhapathizwa, uNkulunkulu, uJesu, nomoya ongcwele kwakhulunywa ngakho futhi emongweni ofanayo. UJesu “wabona uMoya kaNkulunkulu ehla njengejuba, eza phezu kwakhe.” (Mathewu 3:16) Nokho, lokhu akusho ukuthi lokhu okuthathu kuyinto eyodwa. UAbrahama, uIsaka, noJakobe kukhulunywa ngabo ndawonye izikhathi eziningana, kodwa lokho akubenzi babe umuntu oyedwa. UPetru, uJakobe, noJohane kukhulunywa ngabo ndawonye, kodwa lokho akubenzi nabo babe umuntu oyedwa. Ngaphezu kwalokho, umoya kaNkulunkulu wehlela kuJesu lapho ebhapathizwa, okubonisa ukuthi uJesu wayengagcotshiwe ngomoya kwaze kwaba yilesosikhathi. Njengoba lokhu kunjalo, wayengaba kanjani ingxenye kaZiqu-zintathu uma ebelokhu eyinto eyodwa nomoya ongcwele?

Esinye isikhombo esikhuluma ngalokhu okuthathu ndawonye sitholakala ezinguqulweni ezithile ezindala zeBhayibheli kweyoku-1 Johane 5:7. Nokho, izazi ziyavuma ukuthi lamagama ekuqaleni ayengekho eBhayibhelini kodwa afakwa esikhathini eside kamuva. Izinguqulo eziningi zanamuhla zileqa ngokufanelekile lelivesi eliwumfakela.

Eminye “imibhalo efakazelayo” iphathelene kuphela nobuhlobo phakathi kwababili—uYise noJesu. Ake sicabangele eminye yayo.

“Mina NoBaba Simunye”

LOWOMBHALO, kuJohane 10:30, ucashunwa ngokuvamile ukuze kusekelwe uZiqu-zintathu, ngisho nakuba kungakhulunywa ngomuntu wesithathu lapho. Kodwa uJesu ngokwakhe wabonisa ukuthi wayesho ukuthini ngokuba kwakhe “munye” noYise. KuJohane 17:21, 22, wathandaza kuNkulunkulu ukuba abafundi bakhe “babe-munye, njengalokhu wena-Baba ukimi, nami ngikuwe, ukuba nabo babe-kithina, . . . ukuze babe-munye, njengalokhu thina simunye.” Ingabe uJesu wayethandazela ukuba bonke abafundi bakhe babe yinto eyodwa? Cha, ngokusobala uJesu wayethandazela ukuba babe munye emqondweni nasenjongweni, njengoba yena noNkulunkulu babenjalo.—Bheka futhi eyoku-1 Korinte 1:10.

Kweyoku-1 Korinte 3:6, 8, uPawulu uthi: “Mina ngatshala, uApholo wanisela . . . Otshalayo noniselayo bakunye.” UPawulu wayengasho ukuthi yena noApholo babengabantu ababili koyedwa; wayesho ukuthi babemunye ngenjongo. Igama lesiGreki elasetshenziswa uPawulu lapha elihunyushwe ngokuthi “kunye” (hen) alinabulili, ngokwezwi nezwi lisho “(into) eyodwa,” libonisa ubunye ekubambisaneni. Yilelogama elasetshenziswa uJesu kuJohane 10:30 ekuchazeni ubuhlobo bakhe noYise. Futhi yilelogama elasetshenziswa uJesu kuJohane 17:21, 22. Ngakho lapho esebenzisa igama elithi “munye” (hen) kulamavesi, wayekhuluma ngobunye bomqondo nenjongo.

Ngokuqondene noJohane 10:30, uJohn Calvin (owayekholelwa kuZiqu-zintathu) wathi encwadini ethi Commentary on the Gospel According to John: “Ababephila endulo bayisebenzisa kabi lendinyana ukuze bafakazele ukuthi uKristu . . . unesimo esifana nesikaYise. Ngoba uKristu akakhulumi ngokuba munye ngesimo, kodwa ngokuvumelana anakho noYise.”

Khona kanye emongweni wamavesi alandela uJohane 10:30, uJesu wakubonisa ngokunamandla ukuthi amazwi akhe ayengasho ukuthi unguNkulunkulu. Wabuza amaJuda ayefinyelele kulesosiphetho ngokungeyikho ase efuna ukumkhanda ngamatshe: “Kungani ningibeka icala lokuhlambalaza njengoba mina engahlukanisiwe futhi ngathunyelwa emhlabeni nguBaba, ngithé, ‘Ngiyindodana kaNkulunkulu’?” (Johane 10:31-36, NE) Cha, uJesu akazange athi unguNkulunkulu iNdodana, kodwa wathi uyiNdodana kaNkulunkulu.

Ingabe ‘Wayezenza Olingana NoNkulunkulu’?

OMUNYE umbhalo ovezwayo njengosekela uZiqu-zintathu uJohane 5:18. Uthi amaJuda (njengakuJohane 10:31-36) afuna ukumbulala uJesu ngoba “wathi uNkulunkulu unguYise, ezenza olingana noNkulunkulu.”

Kodwa ubani owathi uJesu wayezenza olingana noNkulunkulu? Akuyena uJesu. Wazivikela kulokhu kumangalelwa ngamanga kulo kanye ivesi elilandelayo (19): “Kulokhu kumangalelwa uJesu waphendula: . . . ‘iNdodana ayinakwenza lutho ngokwayo; ingenza kuphela lokho ebona uYise ekwenza.’”—JB.

Ngalokhu, uJesu wabonisa amaJuda ukuthi wayengalingani noNkulunkulu ngaleyondlela wayengenakuqala azenzele izinto ngokwakhe. Singacabanga yini ngomuntu olingana noNkulunkulu uMninimandla onke ethi ‘wayengenakwenza lutho ngokwakhe’? (Qhathanisa noDaniyeli 4:34, 35.) Ngokuthakazelisayo, umongo kokubili kaJohane 5:18 no-10:30 ubonisa ukuthi uJesu wazivikela ekumangalelweni ngamanga amaJuda lawo, njengabakholelwa kuZiqu-zintathu, ayefinyelela eziphethweni ezingeyizo!

Ingabe ‘Ulingana NoNkulunkulu’?

KWABASEFILIPI 2:6 iDouay Version (Dy) yamaKatolika ka-1609 ithi ngoJesu: “Lowo esesimweni sikaNkulunkulu, ongazange akubheke njengokuphanga ukulingana noNkulunkulu.” IKing James Version (KJ) ka-1611 ifundeka cishe ngokufanayo. Izinguqulo ezinjalo eziningana zisasetshenziswa abanye ukuze basekele umqondo wokuthi uJesu ulingana noNkulunkulu. Kodwa phawula indlela ezinye izinguqulo ezilihumusha ngayo lelivesi:

1869: “lowo, esesimweni sikaNkulunkulu, ongazange abheke ukulingana noNkulunkulu njengento yokuhlwithwa.” INew Testament, ka-G. R. Noyes.

1965: “Yena—engowohlobo lwaphezulu ngempela!—akakaze ngokuzethemba azilinganise noNkulunkulu.” INeue Testament, uhlelo olubukeziwe, kaFriedrich Pfäfflin.

1968: “lowo, nakuba esesimweni sikaNkulunkulu, ongabhekanga ukulingana noNkulunkulu njengento yokuzithathela yona ngokuhaha.” La Bibbia Concordata.

1976: “Ngaso sonke isikhathi wayenesimo sikaNkulunkulu, kodwa akazange acabange ukuthi kumelwe azame ngendluzula ukulingana noNkulunkulu.” Today’s English Version.

1984: “lowo, nakuba ayephila esesimweni sikaNkulunkulu, ongazange acabangele ukugabadela, okungukuthi, ukuba alingane noNkulunkulu.” New World Translation of the Holy Scriptures.

1985: “Lowo, njengoba esesimweni sikaNkulunkulu, ongazange abheke ukulingana noNkulunkulu njengento yokuhlwithwa.” The New Jerusalem Bible.

Nokho, abanye bathi ngisho nalezinguqulo ezinembe ngokwengeziwe zinikeza umqondo wokuthi (1) uJesu kakade wayeselingana naye kodwa wayengafuni ukubambelela kukho noma wokuthi (2) kwakungadingeki akuhlwithe ukulingana naye ngoba wayesenakho kakade.

Kulokhu, uRalph Martin, kwethi The Epistle of Paul to the Philippians, uthi ngokuqondene nesiGreki sakuqala: “Nokho, kuyangabazeka ukuthi umqondo wesenzo ungashelela encazelweni yaso yangempela ‘yokuqhwaga’, ‘yokuhlwitha ngobudlova’ ukuba ube yilowo ‘wokubambisisa.’” IExpositor’s Greek Testament nayo ithi: “Asitholi ndinyana lapho elithi ἁρπάζω [har·paʹzo] noma amanye amagama asuselwe kulo linomqondo khona ‘wokubambelela konakho,’ ‘ukulondoloza’. Libonakala ngokungaguquguquki lisho ‘ukuqhwaga,’ ‘ukuhlwitha ngobudlova’. Ngakho-ke akuvumelekile ukushelela emqondweni wangempela othi ‘hlwitha’ kuyiwe kohluke ngokuphelele othi, ‘bambisisa.’”

Kokwandulelayo kusobala ukuthi abahumushi bezinguqulo ezinjengeDouay neKing James basonta amaqiniso ukuze basekele izinhloso zokukhulekela uZiqu-zintathu. Kunokuba sithi uJesu wacabanga ukuthi kwakufanelekile ukuba alingane noNkulunkulu, isiGreki esikwabaseFilipi 2:6, uma sifundwa kahle, sibonisa okuphambene nje, ukuthi uJesu akazange acabange ukuthi kwakufanelekile.

Umongo wamavesi akulesosahluko (3-5, 7, 8, Dy) ukwenza kukhanye ukuthi ivesi 6 kumelwe liqondwe kanjani. AbaseFilipi banxuswa: “Yilowo nalowo ngokuthobeka, akabheke abanye njengabangcono kunaye.” Khona-ke uPawulu usebenzisa uKristu njengesibonelo esivelele salesisimo sengqondo: “Lomqondo mawube kini, owawukhona nakuKristu Jesu.” Muphi ‘umqondo’? ‘Ukungakubheki njengokuphanga ukulingana noNkulunkulu’? Cha, lokho bekungaba okuphambene ngokuphelele nephuzu elivezwayo! Kunalokho, uJesu, ‘owabheka uNkulunkulu njengongcono kunaye,’ wayengasoze ‘ahlwithe ukulingana noNkulunkulu,’ kodwa kunalokho “wazithoba, elalela kwaze kwaba sekufeni.”

Ngokuqinisekile, lelovesi akunakwenzeka ukuthi likhuluma nganoma iyiphi ingxenye kaNkulunkulu uMninimandla onke. Lalikhuluma ngoJesu Kristu, owayelicacisa kahle kakhulu iphuzu likaPawulu lapha—eliwukubaluleka kokuba umuntu azithobe futhi alalele umuntu oPhakeme noMdali, uJehova uNkulunkulu.

“Nginguye”

KUJOHANE 8:58, izinguqulo eziningana, ngokwesibonelo iJerusalem Bible, ziveza uJesu ethi: “Nginguye owayekhona engakabi khona uAbrahama.” Ingabe uJesu lapho, njengoba kugomela abakholelwa kuZiqu-zintathu, wayefundisa ukuthi wayaziwa ngesiqu esithi “Nginguye”? Futhi, njengoba besho, ingabe lokhu kusho ukuthi wayenguJehova wemiBhalo YesiHeberu, njengoba iBhayibheli lithi kuEksodusi 3:14: “UNkulunkulu wathi kuMose: Nginguye enginguye”?

KuEksodusi 3:14 isibanjalo esithi “Nginguye” sisetshenziswa njengesiqu sikaNkulunkulu ukuze kuboniswe ukuthi wayekhona ngempela futhi wayeyokwenza lokho akuthembisa. IPentateuch and Haftorahs, eyahlelwa nguDkt. J. H. Hertz, ithi ngalamazwi: “KumaIsrayeli ayesebugqilini, ayezoba nalencazelo, ‘Nakuba engakawabonakalisi amandla aKhe kini, uyowabonakalisa; ungusimakade futhi uyonihlenga ngokuqinisekile.’ Abahlaziyi abaningi banamuhla balandela uRashi [umhlaziyi weBhayibheli namaSiko ObuJuda ongumFulentshi] ekuhumusheni [uEksodusi 3:14] ngokuthi ‘Ngiyoba yilokho engiyoba yikho.’”

Amazwi akuJohane 8:58 ahluke ngokuphelele kulawo asetshenziswe kuEksodusi 3:14. UJesu akazange awasebenzise njengegama noma isiqu kodwa njengendlela yokuchaza ukuthi wayekhona engakabi umuntu. Ngakho-ke, phawula indlela ezinye izinguqulo zeBhayibheli ezihumusha ngayo uJohane 8:58:

1869: “Kusukela ngaphambi kokuba uAbrahama abe khona, bengilokhu ngikhona.” INew Testament, kaG. R. Noyes.

1935: “Ngaba khona ngaphambi kokuba uAbra-hama azalwe!” IBible—An American Translation, kaJ. M. P. Smith noE. J. Goodspeed.

1965: “Engakazalwa uAbrahama, kakade ngase ngiyilowo enginguye.” INeue Testament, kaJörg Zink.

1981: “Ngangiphila engakazalwa uAbrahama!” The Simple English Bible.

1984: “Ngaphambi kokuba uAbrahama abe khona, ngangilokhu ngikhona.” New World Translation of the Holy Scriptures.

Ngakho-ke, umqondo wangempela wesiGreki esisetshenziswe lapha uwukuthi “izibulo” likaNkulunkulu elidaliwe, uJesu, laliphila esikhathini eside engakazalwa uAbrahama.—Kolose 1:15; IzAga 8:22, 23, 30; IsAmbulo 3:14.

NakulowomBhalo, umongo ubonisa ukuthi lokhu kuwukuqonda okufanele. Manje amaJuda ayefuna ukukhanda uJesu ngamatshe ngoba athi ‘useké wambona uAbrahama’ nakuba, ngokusho kwawo, ayengakabi neminyaka engama-50 ubudala. (Ivesi 57) Ukusabela okungokwemvelo kukaJesu kwakuwukuba akhulume iqiniso ngobudala bakhe. Ngakho ngokufanelekile wawatshela ukuthi ‘wayephila engakazalwa uAbrahama!’—The Simple English Bible.

“ULizwi WayenguNkulunkulu”

KUJOHANE 1:1 iBhayibheli lesiZulu Esidala lifundeka kanje: “Ekuqaleni wa be e kona uLizwi, uLizwi wa be e noTixo, uLizwi wa be e nguTixo.” Abakholelwa kuZiqu-zintathu bathi lokhu kusho ukuthi “uLizwi” (ngesiGreki, ho loʹgos) oweza emhlabeni njengoJesu Kristu unguNkulunkulu uMninimandla onke ngokwakhe.

Nokho, phawula ukuthi nalapha umongo ubeka isisekelo sokuqonda okunembile. Ngisho neBhayibheli lesiZulu Esidala lithi: “ULizwi wa be e noTixo.” (Omalukeke sizenzele.) Umuntu ‘onomunye’ umuntu akanakuba yilowomuntu. Ngokuvumelana nalokhu, iJournal of Biblical Literature, eyahlelwa uJoseph A. Fitzmyer ongumJesuit, iphawula ukuthi uma ingxenye yokugcina kaJohane 1:1 ibingachazwa njengesho uNkulunkulu uMninimandla onke, lokhu “bekuyophikisana-ke nomushwana owandulelayo,” othi uLizwi wayenoNkulunkulu.

Futhi, phawula indlela ezinye izinguqulo eziyihumusha ngayo lengxenye yalelivesi:

1808: “futhi ulizwi wayengunkulunkulu [ngesiNgisi, “a god”].” The New Testament in an Improved Version, Upon the Basis of Archbishop Newcome’s New Translation: With a Corrected Text.

1864: “futhi ulizwi wayengunkulunkulu [“a god”].” IEmphatic Diaglott, umbhalo ophakathi kwemisho, kaBenjamin Wilson.

1928: “futhi uLizwi wayengumuntu waphezulu.” IBible du Centenaire, L’Evangile selon Jean, kaMaurice Goguel.

1935: “futhi uLizwi wayengowaphezulu.” IBible—An American Translation, kaJ. M. P. Smith noE. J. Goodspeed.

1946: “futhi uLizwi wayengowohlobo lwaphezulu.” INeue Testament, kaLudwig Thimme.

1950: “futhi uLizwi wayengunkulunkulu [“a god”].” New World Translation of the Christian Greek Scriptures.

1958: “futhi uLizwi wayenguNkulunkulu [“a God”].” INew Testament, kaJames L. Tomanek.

1975: “futhi uLizwi wayengunkulunkulu (no-ma, owohlobo lwaphezulu).” IEvangelium nach Johannes, kaSiegfried Schulz.

1978: “futhi uLizwi wayengowohlobo olufana nolukaNkulunkulu.” IEvangelium nach Johannes, kaJohannes Schneider.

KuJohane 1:1 ibizo lesiGreki elithi the·osʹ (unkulunkulu) livela kabili. Lapho livela khona okokuqala libhekisela kuNkulunkulu uMninimandla onke, uLizwi ayenaye (“uLizwi [loʹgos] wa be e noTixo [uhlobo lukathe·osʹ]”). Lothe·osʹ wokuqala wandulelwa igama elithi ton (ngesiNgisi, the), uhlobo lomunci ocacile wesiGreki olubhekisela kumuntu ohlukile, kulokhu uNkulunkulu uMninimandla onke (“uLizwi wa be e noTixo [ngesiNgisi, the God]”).a

Ngakolunye uhlangothi, awukho umunci ngaphambi kukathe·osʹ wesibili kuJohane 1:1. Ngakho ukuhumusha kwezwi nezwi bekuyofundeka kanje, “futhi uLizwi wayengunkulunkulu” (and god was the Word). Nokho siye sabona ukuthi izinguqulo eziningi zihumusha lothe·osʹ wesibili (isilandiso) ngokuthi “waphezulu,” “njengoNkulunkulu,” noma “unkulunkulu” (a god). Lokhu bakwenza ngaliphi igunya?

Ulimi lwesiGreki Esasivamile lwalunomunci ocacile (ngesiNgisi, “the”), kodwa lwalungenawo umunci ongacacile (ngesiNgisi, “a” noma “an”). Ngakho lapho isilandiso singandulelwa umunci ocacile, singaba esingacacile, kuye ngomongo.

IJournal of Biblical Literature ithi amazwi “anesilandiso esingenamunci esandulela isenzo, ngokuyinhloko achaza imfanelo.” Njengoba leJournal iphawula, lokhu kubonisa ukuthi uloʹgos angafaniswa nonkulunkulu (a god). Ithi futhi ngoJohane 1:1: “Amandla abonisa imfanelo alesilandiso avelele kakhulu kangangokuthi ibizo elithi [the·osʹ] alinakubhekwa njengelicacile.”

Ngakho uJohane 1:1 uqokomisa imfanelo kaLizwi, ukuthi ‘wayengowaphezulu,’ ‘enjengoNkulunkulu,’ ‘engunkulunkulu,’ kodwa hhayi uNkulunkulu uMninimandla onke. Lokhu kuvumelana nalo lonke iBhayibheli, elibonisa ukuthi uJesu, lapha obizwa ngokuthi “uLizwi” endimeni yakhe njengoMkhulumeli kaNkulunkulu, wayengumuntu ongaphansi olalelayo owathunywa emhlabeni oMkhulu kunaye, uNkulunkulu uMninimandla onke.

Kunamanye amavesi eBhayibheli amaningi cishe bonke abahumushi kwezinye izilimi ezisebenzisa umunci ocacile nomunci ongacacile abafaka kuwo ngokungaguquguquki umunci ongacacile (u“a”) lapho behumusha imisho yesiGreki emi ngendlela efanayo. Ngokwesibonelo, kuMarku 6:49, lapho abafundi bebona uJesu ehamba emanzini, iKing James Version ithi: “Bacabanga ukuthi umungcwi [ngesiNgisi, “a spirit”].” NgesiGreki Esasivamile, awukho umunci ongacacile (u“a”) ngaphambi kwelithi “umungcwi.” Kodwa cishe zonke izinguqulo kwezinye izilimi ezisebenzisa umunci ocacile nomunci ongacacile zinezela umunci ongacacile (u“a”) ukuze zenze ukuhumusha kufanelane nomongo. Ngendlela efanayo, njengoba uJohane 1:1 ebonisa ukuthi uLizwi wayenoNkulunkulu, wayengeke abe uNkulunkulu uMninimandla onke kodwa ‘wayengunkulunkulu’ (“a god”) noma “owaphezulu.”

UJoseph Henry Thayer, umfundisi nesazi owaba nengxenye kuyiAmerican Standard Version, kalula nje wathi: “ULizwi wayengowaphezulu, engeyena uNkulunkulu ngokwakhe.” Futhi uJohn L. McKenzie ongumJesuit wabhala kweyakhe iDictionary of the Bible: “UJn 1:1 kafushane kumelwe ahunyushwe ngokuthi . . . ‘ulizwi wayengumuntu waphezulu.’”

Ingabe Kweqa Umthetho?

NOKHO, abanye bathi ukuhumusha okunjalo kweqa umthetho wohlelo lolimi lwesiGreki Esasivamile owakhishwa isazi sesiGreki uE. C. Colwell emuva ngo-1933. Wagomela ngokuthi esiGrekini isilandiso “sinomunci [ocacile] lapho silandela isenzo; asinawo umunci [ocacile] lapho sandulela isenzo.” Ngalokhu wayesho ukuthi isilandiso esandulela isenzo kufanele siqondwe njengokungathi sasinomunci ocacile (u“the”) ngaphambi kwaso. KuJohane 1:1 ibizo lesibili (uthe·osʹ), isilandiso, landulela isenzo—“uLizwi [wayenguthe·osʹ].” Ngakho, uColwell wathi, uJohane 1:1 kufanele afundeke kanje “uLizwi wayenguNkulunkulu [the God].”

Kodwa cabangela izibonelo ezimbili nje ezitholakala kuJohane 8:44. Lapho uJesu uthi ngoDeveli: “Yena wayengumbulali [ngesiNgisi, “a manslayer”] wabantu” nokuthi ‘ungumqambimanga [ngesiNgisi, “a liar”].’ NjengakuJohane 1:1, isilandiso (esithi ‘umbulali wabantu’ nesithi ‘umqambimanga’) sandulela isenzo (ngesiNgisi esithi “was” nesithi “is”) esiGrekini. Awukho umunci ongacacile ngaphambi kwawo womabili amabizo ngoba wawungekho umunci ongacacile esiGrekini Esasivamile. Kodwa izinguqulo eziningi kwezinye izilimi ezisebenzisa umunci ocacile nongacacile zifaka umunci ongacacile (u“a”) ngoba uyadingeka ohlelweni lolimi lwesiGreki nasemongweni.—Bheka futhi uMarku 11:32; Johane 4:19; 6:70; 9:17; 10:1; 12:6.

UColwell kwadingeka ukuba akuvume lokhu ngokuqondene nesilandiso, ngoba wathi: “Kuba nomunci ongacacile [u“a” noma “an”] kulesimo kuphela lapho kudingwa umongo.” Ngakho ngisho naye uyavuma ukuthi lapho kudingwa umongo, abahumushi bangafaka umunci ongacaci-le phambi kwebizo kuloluhlobo lokuma komusho.

Ingabe umongo udinga umunci ongacacile kuJohane 1:1? Yebo, ngoba ubufakazi balo lonke iBhayibheli buwukuthi uJesu akayena uNkulunkulu uMninimandla onke. Ngakho-ke, okumelwe kuqondise umhumushi ezimweni ezinjalo akuwona umthetho kaColwell wohlelo lolimi ongabazekayo, kodwa umongo. Futhi kusobala ezinguqulweni eziningi ezifaka umunci ongacacile (u“a”) kuJohane 1:1 nakwezinye izindawo ukuthi izazi eziningi azivumelani nomthetho onjalo owumfakela, ngokunjalo neZwi likaNkulunkulu alivumelani nawo.

Akushayisani

INGABE ukuthi uJesu Kristu ‘ungunkulunkulu’ kushayisana nemfundiso yeBhayibheli yokuthi kunoNkulunkulu oyedwa kuphela? Cha, ngoba ngezinye izikhathi iBhayibheli lisebenzisa lesosiqu ukuze libhekisele ezidalweni ezinamandla. IHubo 8:5 (NW) lifundeka kanje: “Futhi waqhubeka wamenza [umuntu] waba ongaphansana kwabafana noNkulunkulu [ngesiHeberu, ʼelo·himʹ],” okungukuthi, izingelosi. Ekuzivikeleni kukaJesu ekumangalelweni amaJuda, ngokuthi wayethé unguNkulunkulu, waphawula ukuthi “uMthetho usebenzisa igama elithi onkulunkulu kulabo okwakhulunywa nabo izwi likaNkulunkulu,” okungukuthi, abahluleli abangabantu. (Johane 10:34, 35, JB; IHubo 82:1-6) Ngisho noSathane ubizwa ngokuthi “unkulunkulu walelizwe” kweyesi-2 Korinte 4:4.

UJesu unesikhundla esiphakeme kakhulu kunesezingelosi, abantu abangaphelele, noma esikaSathane. Njengoba kubhekiselwa kulaba ngokuthi “onkulunkulu,” abantu abanamandla, ngokuqinisekile uJesu angaba futhi ‘ungunkulunkulu.’ Ngenxa yesikhundla sakhe esiyingqayizivele ngokuhlobene noJehova, uJesu “uNkulunkulu onamandla.”—Johane 1:1; Isaya 9:6.

Ingabe elithi “uNkulunkulu onamandla” nofeleba walo alibonisi yini ukuthi uJesu ngandlela-thile ulingana noJehova uNkulunkulu? Lutho neze. UIsaya wamane waprofetha ukuthi lokhu kuyoba elinye lamagama uJesu ayeyobizwa ngawo, futhi olimini lwesiZulu amagama anjalo abhalwa ngofeleba. Nokho, ngisho nakuba uJesu abizwa ngokuthi “onamandla,” kungaba noyedwa kuphela ‘onguMninimandla onke.’ Ukubiza uJehova uNkulunkulu ngokuthi “uMninimandla onke” bekungeke kube okubalulekile ngaphandle kokuba kube nabanye nabo ababizwa ngokuthi onkulunkulu kodwa abanesikhundla esiphansi.

IBulletin of the John Rylands Library eNgilandi iphawula ukuthi ngokusho komfundisi ongumKatolika uKarl Rahner, nakuba uthe·osʹ esetshenziswa emibhalweni enjengoJohane 1:1 lapho kubhekiselwa kuKristu, “akukho nakwesisodwa salezimo lapho elithi ‘theos’ lisetshenziswa khona ngendlela efanisa uJesu nalowo kwenye indawo eTestamenteni Elisha ofanekisela ‘uho Theos,’ okungukuthi, uNkulunkulu oPhakeme.” Futhi iBulletin iyanezela: “Uma ababhali beTestamente Elisha babekholelwa ukuthi kubalulekile ukuba abathembekile bavume ukuthi uJesu ‘unguNkulunkulu’, ingabe ukungabibikho cishe ngokuphelele kokuvuma okunjalo eTestamenteni Elisha kunesizathu?”

Kodwa kuthiwani ngokusho komphostoli uTomase kuJesu ukuthi, “Nkosi yami, Nkulunkulu wami!” kuJohane 20:28? KuTomase, uJesu ‘wayenjengonkulunkulu,’ ikakhulukazi ezimweni ezimangalisayo ezabangela ukuba ababaze. Ezinye izazi zisikisela ukuthi uTomase kungenzeka wamane nje wababaza ngokomzwelo ngoba emangele, ekhuluma noJesu kodwa eqondise kuNkulunkulu. Kungakhathaliseki ukuthi ikuphi, uTomase wayengacabangi ukuthi uJesu unguNkulunkulu uMninimandla onke, ngoba yena nabo bonke abanye abaphostoli babazi ukuthi uJesu akakaze athi unguNkulunkulu kodwa wafundisa ukuthi uJehova kuphela ‘onguNkulunkulu oyedwa oqinisileyo.’—Johane 17:3.

Nalapha, umongo usisiza ukuba sikuqonde lokhu. Ezinsukwini ezimbalwa ngaphambili uJesu ovusiwe wayetshele uMariya Magdalena ukuba atshele abafundi: “Ngenyukela kuBaba noYihlo, kuNkulunkulu wami noNkulunkulu wenu.” (Johane 20:17) Ngisho nakuba uJesu ayesevusiwe kakade njengomoya onamandla, uJehova wayesenguNkulunkulu wakhe. Futhi uJesu waqhubeka ebhekisela kuYe ngokuthi unguNkulunkulu wakhe ngisho nasencwadini yokugcina yeBhayibheli, ngemva kokuba ekhazinyulisiwe.—IsAmbulo 1:5, 6; 3:2, 12.

Amavesi amathathu nje ngemva kokubabaza kukaTomase, kuJohane 20:31, iBhayibheli licacisa lendaba ngokuqhubekayo ngokuthi: “Lezi zilotshiwe ukuba nikholwe ukuthi uJesu unguKristu, iNdodana kaNkulunkulu,” hhayi ukuthi unguNkulunkulu uMninimandla onke. Futhi lalisho “iNdodana” ngendlela engokoqobo, njengoba kunjalo ngobaba nendodana abangokwemvelo, hhayi njengengxenye ethile eyimfihlakalo kaNkulunkulu onguZiqu-zintathu.

Kumelwe Ivumelane NeBhayibheli

KUTHIWA kuneminye imibhalo eminingana esekela uZiqu-zintathu. Kodwa lemibhalo iyefana naleyo okuxoxwe ngayo ngenhla ngokuthi, lapho ihlolisiswa, ayinikezi ukusekela kwangempela. Imibhalo enjalo ibonisa nje ukuthi lapho kucatshangelwa noma ikuphi okuthiwa kusekela uZiqu-zintathu, umuntu kumelwe abuze: Ingabe lencazelo iyavumelana nemfundiso engaguquguquki yalo lonke iBhayibheli—yokuthi uJehova uNkulunkulu kuphela oMkhulu? Uma kungenjalo, khona-ke incazelo kumelwe ukuba inephutha.

Futhi kudingeka sikhumbule ukuthi awukho ngisho nowodwa “umbhalo ofakazelayo” othi uNkulunkulu, uJesu, nomoya ongcwele kuyinto eyodwa kuNkulunkulu othile oyimfihlo. Akukho mbhalo nomaphi eBhayibhelini othi bobathathu bayefana ngesimo, amandla, nobuphakade. IBhayibheli aliguquguquki ekwambuleni uNkulunkulu uMninimandla onke, uJehova, njengowukuphela kwakhe oMkhulu, uJesu njengeNdodana yakhe edaliwe, nomoya ongcwele njengamandla kaNkulunkulu ayisiphekupheku.

[Umbhalo waphansi]

[Amazwi acashunwe esihlokweni ekhasini 24]

“Ababephila endulo bamsebenzisa kabi [uJohane 10:30] ukuze bafakazele ukuthi uKristu . . . unesimo esifana nesikaYise.”—ICommentary on the Gospel According to John, kaJohn Calvin

[Amazwi acashunwe esihlokweni ekhasini 27]

Umuntu “onomunye” umuntu akanakuba yilowomuntu

[Amazwi acashunwe esihlokweni ekhasini 28]

“ULizwi wayengowaphezulu, hhayi uNkulunkulu ngokwakhe.”—UJoseph Henry Thayer, isazi seBhayibheli

[Isithombe ekhasini 25]

UJesu wathandaza kuNkulunkulu ukuba abafundi bakhe ‘bonke babe-munye’ njengoba yena noYise ‘babemunye’

[Isithombe ekhasini 26]

UJesu wabonisa amaJuda ukuthi akalingani noNkulunkulu, ethi ‘wayengenakwenza lutho ngokwakhe kodwa kuphela lokho aboné uYise ekwenza’

[Izithombe ekhasini 29]

Njengoba iBhayibheli libiza abantu, izingelosi, ngisho noSathane, ngokuthi “onkulunkulu,” noma abantu abanamandla, uJesu omkhulu ezulwini angabizwa ngokufanelekile ngokuthi “unkulunkulu”