1861. Ukuthi ngamazwi “bheka, nanto iziko elishunqayo” kufanekiswa ilumbo noma amanga aluhlaza cwe, okungukuthi, angenawo ngisho umyocu weqiniso. Lokhu kusobala ngokufanekiswa kwelumbo “ngeziko elishunqayo”, nangokufanekiswa kwentshisekelo noma kwenkanuko yokugila ububi nge “langabi lomlilo”. Isisho “iziko elishunqayo” sisetshenziswa ngoba umuntu, ikakhulu umuntu oyilungu leSonto, onolwazi lweqiniso, kodwa nokho engalivumi enhliziyweni yakhe, futhi ephila impilo ephambene neqiniso, ubonakala engelutho olunye ngaphandle kweziko elishunqayo, yena uqobo eyi “ziko”, namanga asuka enzondweni yakhe eyi “ntuthu”. Izingqoyi okuphuma kuzo amanga zibonakala zingelutho olunye ngaphandle kwamalangabi omlilo aphuma kuleloziko, njengoba kusobala nangemiqhamiso yangemuva kokufa echazwe ngokusukela ekuziboneleni yona mathupha ezinombolweni (814, 1528). Yizingqoyi zenzondo, zokuphindisa, zolunya, zokuphinga—ikakhulu lapho lezizingqoyi zixubene nenkohliso—ezibonakala kanjalo neziba yilezizinto ngemuva kokufa.
[2] Ukuthi eZwini kufanekiswa izingqoyi namanga azo nge “ziko”, “intuthu” nango “mlilo”, kuba sobala kulezizindawo ezilandelayo: KuIsaya kuthiwa:
Bonke bayazenzisa futhi bakhohlakele, nayoyonke imilomo ikhuluma ubuwula. Ngokuba inkohlakalo ishisa njengomlilo, iqeda amakhakhasi nameva, ithungela izihlahla zehlathi, zize zifuquke insika yomusi. Ngentukuthelo kaJehova Sebawoti umhlaba ufiphaziwe, nabantu bangukudla komlilo; kakho osindisa umfowabo (Isaya 9:17-19).
Lapha ngo “mlilo” kufanekiswa inzondo, kanti ngo “kufuquka komusi kuwo” kufanekiswa amanga ayo. Inzondo ichazwa ngamazwi “kakho osindisa umfowabo”. Abantu abaqhutshwa yinzondo namanga ayo, lapho bebonwa yizingelosi, babonakala befana ncamashi nalezizinto ezichazwe lapha.
[3] KuJoweli kuthiwa:
Ngiyoveza izimangaliso emazulwini nasemhlabeni, igazi, nomlilo, nezinsika zentuthu. Ilanga liyophenduka ubumnyama, inyanga ibe yigazi, ngaphambi kosuku olukhulu nolwesabekayo lukaJehova (Joweli 2:30, 31).
Lapha futhi ngo “mlilo” kufanekiswa inzondo, kanti nge “zinsika zentuthu” kufanekiswa amanga; nge “langa” kufanekiswa isisa senhliziyo, kanti nge “nyanga” kufanekiswa inkolo.
[4] KuIsaya kuthiwa:
Izwe liyophenduka ikolitayi elivuthayo. Aliyukucinywa ubusuku nemini; nentuthu yalo iyokhuphuka kuze kube phakade (Isaya 34:9, 10).
Nge “kolitayi evuthayo” kufanekiswa izingqoyi noma izintshisekelo zokugila ububi ezesabekayo noma ezimbi ngokwedlulele.
[5] KuMalakhi kuthiwa:
Bheka, luyeza usuku, oluvutha njengeziko, bonke abaziqhenyayo nabobonke abenza okubi bayokuba ngamabibi; lolosuku oluzayo luyobashisa; lungabashiyeli mpande nagatsha (Malaki 4:1).
Lapha nge “ziko elivuthayo” kufanekiswa okufanayo nosekuphawulwe ngaphambili. Nge “mpande” kufanekiswa isisa senhliziyo, kanti nge “gatsha” kufanekiswa iqiniso, okuyinto engenakusala esiseni senhliziyo.
[6] KuHoseya kuthiwa:
UEfrayimi usenecala ngoBali. Kuyokuba njengamakhoba aphephethwa yisishungushwane esibuyeni, nanjengentuthu ephuma ngoshimula (Hoseya 13:1, 3).
Ngo “Efrayimi” kufanekiswa umuntu onengqondo noma okhaliphileyo osezingqoyini zenzondo nasemangeni azo.
[7] KuIsaya kuthiwa:
Abanamandla bayokuba njengefilakisi, nemisebenzi yabo njengenhlansi; kokubili kuyosha kanyekanye, akuyikubakho ocimayo (Isaya 1:31).
Ngalamazwi kufanekiswa ukuthi abantu ababuswa wuthando lokuzithanda—noma okuyinto efanayo, abantu ababuswa yinzondo yokuzonda umakhelwane —bayoshiswa yizingqoyi zabo zokukhanukela ububi.
KwisAmbulo sikaJohane kuthiwa:
IBhabhiloni selibe yindawo yokuhlala amademoni. Badazuluka bebona intuthu yokusha kwalo. Intuthu yenyuka kuze kube phakade naphakade (IsAmbulo 18:2, 18; 19:3).
[8] Kuyo futhi leNcwadi kuthiwa:
Yayisivula umgodi wakwalasha, kwenyuka intuthu emgodini njengentuthu yeziko elikhulu. Ilanga nomkhathi kwafiphazwa yintuthu yomgodi (IsAmbulo 9:2).
Futhi:
Emilonyeni yamahhashi kwaphuma umlilo, intuthu, nesibabule. Ngalezozinhlupho ezintathu kwabulawa ingxenye yesithathu ngomlilo, nangentuthu, nangesibalule, okwaphuma emilonyeni yawo (IsAmbulo 9:17, 18).
Futhi:
Okhuleka kuso isilo nomfanekiso waso, naye uyoliphuza iwayini lolaka lukaNkulunkulu, elithululwe esitsheni solaka lwaKhe lingaxutshiwe; ahlushwe ngomlilo nangesibabule (IsAmbulo 14:9, 10).
Futhi:
Ingelosi yesine yathululela isitsha sayo elangeni, lase linikwa ukushisa abantu ngomlilo; ngakhoke abantu bashiswa ngokushisa okunamandla, kepha bahlambalaza igama likaNkulunkulu (IsAmbulo 16:8, 9).
Ngendlela efanayo kuleNcwadi kubuye kuthiwe:
Baphonswa besezwa echibini lomlilo elivutha isibabule (IsAmbulo 19:20; 20:14, 15; 21:8).
[9] Kuzozonke lezizimpinda ngo “mlilo” kufanekiswa izingqoyi, nge “ntuthu” kufanekiswa amanga, okuyizinto eziyobusa eSontweni ngezikhathi zalo zokugcina. Lezizinto ezicashunwe ngenhla zabonwa nguJohane njengoba zibonakala empilweni yangemuva kokufa ngenkathi kuvulwe amehlo akhe angaphakathi. Imimoya nemiphefumulo ibona okufanayo ngemuva kokufa. Lamazwi akhombisa ukuthi umlilo wesihogo uyini, okungukuthi, kawulutho olunye ngaphandle kwenzondo, kwempindiso, kolunya, noma okuyinto efanayo, kawulutho olunye ngaphandle kothando lokuzithanda, oludlulela ekubonakaleni kanjalo. Umanje umuntu esesempilweni yakhe yomzimba noma yemvelo, noma ngabe ingaphandle lakhe libonakala lahluke kangakanani, izingelosi zingembone lapho zimbukela eduze ngaphandle kokumbona ngalendlela; okungukuthi, izingelosi kaziyiboni inzondo yakhe ngaphandle kokuyibona njengo “mlilo ovuthayo”, namanga aphuma enzondweni yakhe ngaphandle kokuwabona njenge “ziko elishunqayo”.
[10] KuMathewu iNkosi ithi ngalo “mlilo”:
Yonke imithi engatheli izithelo ezinhle iyanqunywa, iphonswe emlilweni (Mathewu 3:10; Luka 3:9).
Lapha nge “zithelo ezinhle” kufanekiswa isisa senhliziyo, nanoma ngubani ozincisha isisa senhliziyo “uzinquma maqede aziphonse kulowomlilo”. Kuye futhi lomfundi kuthiwa:
INdodana yomuntu iyothuma izingelosi zaYo, eziyobutha, zikhiphe embusweni waYo konke okukhubekisayo nabenza okubi, zibayise eziko lomlilo (Mathewu 13:41, 42, 50).
Nalapha nge “ziko lomlilo” kufanekiswa okufanayo. Kulo futhi lelivangeli kuthiwa:
Inkosi iyokuthi kwabangakwesokhohlo: Dedani kimi, nina baqalekisiweyo, niye emlilweni ophakade olungiselwe udeveli nezingelosi zakhe (Mathewu 25:41).
Ngo “mlilo ophakade” kufanekiswa okufanayo.
[11] Lapho kuthiwa khona bayoyiswa emlilweni ophakade, eGehena lomlilo, ukuthi umsundu wabo kawufi, nokuthi umlilo wabo kawucinywa kuMathewu 18:8, 9, nakuMarku9:43-49, kufanekiswa okufanayo. KuLuka kuthiwa:
Thuma uLazaru, ukuba agcobhoze isihloko somunwe wakhe emanzini, apholise ulimi lwami, ngokuba ngiyahlushwa kulelilangabi (Luka 16:24).
Nalapha nge “langabi” kufanekiswa okufanayo.
[12] Abantu abangenalo ulwazi lwezimfihlakalo zombuso weNkosi bacabanga ukuthi iNkosi iphonsa abantu ababi phansi esihogweni, okungukuthi, ibaphonsa emlilweni, njengoba sekuphawuliwe, oyisibonakaliso senzondo ekubona. Kepha iqiniso elimsulwa wukuthi umuntu kaphonswa yiNkosi esihogweni, ngokuba wumuntu uqobo noma umumoya ongudeveli oziphonsa yena. Nokho kodwa ngoba kubonakala sengathi uphonswa yiNkosi naseZwini kukhulunywa sengathi lokho kuyiqiniso—ngokusukela kwimbonakalo, imbala ngokusukela emalutheni ezinzwa zomzimba. Ukukhuluma kanjalo kwakudingekile, ikakhulu kumaJuda, ngoba ayengathandi ukuvuma lutho uma lungahambisani nokuzwiwa yiwo ngezinzwa zomzimba, noma ngabe lawomalutha aquketheni.
[13] Kungakho ingqondo yeZwi engaphandle, ikakhulu izingxenye zalo ezibikezelayo igcwele lemiqondo, njengakuJeremiya lapho kuthiwa khona:
Usho kanje uJehova, uthi: Yenzani izahlulelo ekuseni, nophule ophangiweyo esandleni somcindezeli, funa ukufutheka kwaMi kuphume njengomlilo, kushise, kungabikho owucimayo ngenxa yobubi bemisebenzi yabo (Jeremiya 21:12).
Ngo “kwenza izahlulelo” kungukukhuluma iqiniso. “Ukwaphula ophangiweyo esandleni somcindezeli” kungukufeza imisebenzi emihle yesisa senhliziyo. Ngo “mlilo” kufanekiswa isijeziso sasesihogweni kubantu abangakhulumi iqiniso futhi abangenasisa senhliziyo, okungukuthi, abachitha isikhathi sabo ngokunamathela emangeni akhiqizwa yinzondo yabo. Engqondweni yeZwi engaphandle lomlilo nentukuthelo kubuyiselwa kuJehova, kanti engqondweni engaphakathi kakunjalo nakancane, okungukuthi, kungokuphambene nalokho.
[14] Kanjalo nakuJoweli kuthiwa:
Usuku lukaJehova: umlilo uyadla phambi kwaKhe, nasemuva kwaKhe kushisa ilangabi (Joweli 2:1, 3).
KumaHubo kaDavidi kuthiwa:
Kwenyuka intuthu emakhaleni aKhe, nomlilo ophuma emlonyeni waKhe wadla; amalahle avuthayo aphuma kuYe; kwakukhona ubumnyama obukhulu ngaphansi kwezinyawo zaKhe (AmaHubo 18:8, 9).
KuDuteronomi kuthiwa:
Umlilo uphenjiwe entukuthelweni yaMi, uyokusha kuze kube sesihogweni esingaphansi kwazozonke, uqede izwe nezithelo zalo, wokhele izisekelo zezintaba (Duteronomi32:22).
Lapha ngo “mlilo” kufanekiswa inzondo, nge “ntuthu” kufanekiswa amanga okuyizinto ezikumuntu kodwa ezibuyiselwa kuJehova noma eNkosini ngesizathu esesiphawuliwe. Nasezihogweni kubonakala sengathi wuJehova noma yiNkosi ezondayo kanti iqiniso wukuthi kakunjalo. Yibona abantu ababi abazondayo ngoba bahlala emililweni yenzondo. Ngokusukela kulokhu kusobala ukuthi kulula kangakanani ukuba umuntu ongayazi ingqondo engaphakathi yeZwi acwile emalutheni.
[15] Kwakufanekisa okufanayo nange “ntuthu” no “mlilo” okwabonwa ngabantu kuphuma eNtabeni iSinayi ngesikhathi kumiswa imiYalo eyiShumi; ngokuba uJehova noma iNkosi ibonwa yiwowonke umuntu ngokusukela esimilweni sakhe nohlobo lwakhe. Izingelosi zezulu lamazulu ziyibona iNkosi injengelanga, izingelosi zezulu likamoya ziyibona injengenyanga, kanti bonke abalungileyo bayibona injengokukhanya okwahlukahlukene ngobumnandi nangobuhle; kepha ababi bayibona injengentuthu nanjengomlilo oqedayo. Nangesizathu sokuthi amaJuda ayengenaso nakancane isisa senhliziyo ngenkathi kumiswa imiYalo eyiShumi, kodwa ecwile othandweni lokuzithanda nasothandweni lokuthanda umhlaba, kanjalo ecwile ebubini nasemangeni, ngakhoke ayebona iNkosi njengentuthu nomlilo, khonalapho ibonwa yizingelosi njengelanga nanjengokukhanya kwasezulwini.
[16] Ukuthi amaJuda ayebona iNkosi kanjalo ngenxa yesimilo sawo, kuyachacha kuEksodus kaMose lapho kuthiwa khona:
Inkazimulo kaJehova yahlala eNtabeni yaseSinayi. Ukubonakala kwenkazimulo kwakunjengomlilo oqedayo esiqongweni sentaba emehlweni abantwana bakaIsrayeli (Eksodusi 24:16, 17).
Kuyo futhi leNcwadi kuthiwa:
Yonke intaba yaseSinayi yashunqa intuthu, ngokuba uJehova wehlela phezu kwayo ngomlilo; intuthu yayo yenyuka njenge ntuthu yesithando, intaba yonke yazamazama kakhulu (Eksodusi 19:18).
Futhi kwenye indawo, kuye lomlobi kuthiwa:
Nasondela maqede nema phansi kwentaba; intaba yavutha umlilo kwaze kwaba phakathi kwezulu, inobumnyama, namafu, nesigayegaye. UJehova wakhuluma kini ephakathi komlilo (Duteronomi4:11, 12; 5:22).
Futhi:
Lapho nilizwa izwi livela phakathi kobumnyama, intaba ivutha umlilo, nasondela kiMi nathi: Sizofelani na? Ngokuba lomlilo uzosiqeda? Uma silizwa futhi izwi likaJehova uNkulunkulu wethu, siyokufa (Duteronomi5:23-25).
[17] INkosi angayibona ngokufanayo, okungukuthi njengomlilo, umuntu oqhutshwa yinzondo nenkohlakalo ekhiqizwa yinzondo uma eyibona. Noma kanjani angayibona ngokusukela enzondweni nasebubini bakhe obukhiqizwa yinzondo. Lapho inzondo nobubi kwamukela imisebe yokulunga neqiniso okuvela eNkosini, kuguqula leyomisebe ibe yilolohlobo lomlilo, nentuthu, nesigayegaye. Lezizimpinda ezicashunwe ngenhla zikhombisa nokuthi liyini “iziko elishunqayo”, nokuthi “ilangabi elivuthayo” liyini, okungukuthi, kungamanga aluhlaza noma ilumbo nobubi obesabekayo nobubi obubi kunabobonke okwase kuqhuba iSonto ngezikhathi zalo zokugcina.
