Pele o fetela thutong e khethehileng ea Jesu, e ka ba ho thusang ho hlahloba ka bokhutšoanyane tsela eo kutloisiso ea Bibele ea taba ena e ntlafetseng ka eona.

Ts'enolo e Tsoelang Pele

Ke habohlokoa ho utloisisa hore Bibele e fana ka tšenolo e tsoelang pele ea thato ea Molimo bakeng sa moloko oa batho. Qalong, motho o ne a phela boemong ba kopano le Molimo ’me a e-na le phihlello e sa feleng ea ‘Sefate sa Bophelo’ seo se ile sa khona ho etsa hore re se ke ra shoa ka katleho (Gen 3:22). Kahoo, potso, ‘Ho etsahala’ng ha re e-shoa?’ e ne e se taba; 'me hang ka mor'a sebe sa Adama ha hoa ka ha bonahala eka ho etsahetse tse ngata - ntle le hore setsoalle sa motho le Molimo se ile sa robeha eaba o lelekoa serapeng sa Edene.. Empa hona joale, joalo ka ha Noha e tšepisitsoe ka bolotsana, mankind had become ‘like God, knowing good and evil.’ Beforehand, his experience was only of good: now he began to experience evil (both internal and external), the miracle of new life, the bitterness of hatred and death and the frightening inability to discover what would actually happen to him when he died. Ka nako ena, all he knew was that his body was destined to rot back into the ground.

But he had one great consolation. The God whose trust he had betrayed still cared about him (Gen 3:21) and had made a prediction against the Serpent: “ke tla bea hloeano mahareng a hao le mosali, le pakeng tsa ditloholo tsa hao le ditloholo tsa hae. E tla u khoba hlooho, mme wena o tla mo loma serethe.” (Gen 3:15) Neither Adam nor the Serpent knew what that meant. Ka 'nete, it was important that the Serpent did not know: for it was a part of God’s plan that the Serpent himself should be complicit in bringing about his own downfall.

Empa re bua bohlale ba Molimo ka sephiri, bohlale bo patilweng, tseo Modimo o di lokisitseng pele, lefatshe le eso ho be teng, e be kganya ya rona, eo ho seng le ya mong wa babusi ba lefatshe lena ya e tsebang. Hoba ba ne ba e tsebile, ba ka be ba sa ka ba thakgisa Morena wa kganya. (1Co 2:7-8)

Ho theosa le makholo a lilemo a ileng a latela Molimo o ile a senola butle-butle ho eketsehileng ka morero oa hae o ka sehloohong: empa kamehla ka litsela tse ileng tsa tsoela pele ho pata leano la hae la ho qetela ha a ntse a re ruta haholoanyane ka melao-motheo ea molemo le toka ea Molimo - le bohlokoa ba bohlokoa ba ho theha kamano ea tumelo le Molimo..

• Gen 5:24. Enoke o nyamela ka letsatsi le leng maemong a sa utloahaleng. Na litsela tsa hae li ile tsa fela ka tšohanyetso ka seaparo se lahliloeng 'me ho se na pontšo ea ho loana, joalo ka Elia lilemong tsa morao (2Kings 2:11-13)? Ha re tsebe: empa ba setseng ba ile ba etsa qeto ya hore, hobane o ne a tsejoa e le ho ba haufi le Molimo ho tlang pele bophelong ba hae, E tlameha ebe Molimo o ile a phethahatsa takatso ea hae.
• Gen 6:5-8:22. Bokhopo bo tota hoo Molimo a etsang qeto ea hore hoa hlokahala ho emisa ho ata ha bona ka kahlolo ea lefu hang-hang.. Ke Noe feela - monna ea neng, joalo ka Enoke, o tsamaile le Modimo, a phela ka ho loka ’me a mamela lentsoe la Molimo—o pholosoa kahlolo eo hang-hang, mmoho le lelapa la hae.
• ... mme kahoo pale e tswela pele, ka diketsahalo tse latellanang tse matlafatsang e le nngwe, tse ling kapa ka bobeli maikutlo a hore Molimo o tla buseletsa bobe ho ba etsang bobe: empa seo, ka thoko, ho sa tsotellehe bokhopo bo totobetseng le lefu tse neng li hlahetse moloko oa batho, Molimo o ne a ntse a batla ho ba le rona mme lefu ha lea lokela ho ba pheletso ho ba mo batlang ka 'nete.

That is not to say that there were no other prophecies pointing towards the coming of Jesus. As time went on, there were more and more.

Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you, searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. (1Pe 1:10-11)

Leha ho le joalo, the manner in which these prophecies would be fulfilled remained a mystery; with individual believers at times alternating between hope and despair. I will single out two further examples for particular illustration…

Mosebetsi, in the middle of all his complaining, comes out with a real gem of spiritual insight:

I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; (Job 19:25-26)

As far as we can tell, Job has never been told this by God or any preceding prophet. Haele hantle, it appears from Job 7:9 that this idea had not occurred to him previously. Yet he does not appear to be spiritually in tune with God at the time! He is simply reading the clues from God’s previous dealings with man and placing his faith in the goodness and ultimate justice of God. So he concludes that deliverance must come – even if he has to wait till the end of the world.

There is a similar example in Psalm 49:1-20. The psalmist describes this as a ‘riddle’ - potso e bonahalang eka ha e na karabo e utloahalang empa e utloahala ha qetellong e bonoa ka pono e nepahetseng. O qala ka ho botsa hore na ho tla joang hore a tobane le bokamoso ntle le tšabo, ha linako li le mpe le ho sa tsotellehe ho elelloa ha hae sebe sa hae. Joale o bapisa sena le ho itšepa ho ikhohomosang ha batho ba fihletseng katleho le maemo lefatšeng lena.; a bontša hore ha ba khone le ho pholosa bophelo ba bona ’me ho fella lefeela. O qetella ka mantsoe ana:

Ba khethetsoe Sheole e le mohlape. Lefu e tla ba molisa oa bona. Ba lokileng ba tla ba busa hosasa. Botle ba bona bo tla senyeha Sheole, hole le ntlo ya bona e kgolo. Empa Molimo o tla lopolla moea oa ka matleng a Sheole, hobane o tla nkamohela. Selah. U se ke ua tšoha ha motho a ruile, mohla kganya ya ntlo ya hae e ntseng e eketseha. Etsoe mohla a shoang a ke ke a nka letho. Kganya ya hae e ke ke ya theoha kamora hae. Leha a ne a hlohonolofatsa moya wa hae ha a ntse a phela– mme batho ba o rorisa ha o iketsetsa hantle– o tla ya lelokong la bontatae. Ba ke ke ba bona lesedi le ka mohla o le mong. Motho ya ruileng a se na kutlwisiso, e tšoana le liphoofolo tse timelang. (Psa 49:14-20)

Sheole

‘Sheole’ ke lentsoe la Seheberu bakeng sa ‘sebaka sa Bafu;’ hape ka linako tse ling Testamente ea Khale e bitsoa ‘sekoti’ (Ezekiel 31:16). Ka Senyesemane, hangata le fetoleloa ka tsela ea tšoantšetso e le ‘lebitla;’ le hoja ho buuoa ka sebaka sa lepato sa sebele, Seheberu se sebelisa lentsoe le fapaneng, ka tlwaelo ‘lebitla.’ Sheole e batla e lumellana le lentsoe la Segerike, ‘Hadese;’ ’me e fetoletsoe joalo Testamenteng e Ncha le Testamenteng ea Khale ea Septuagint. E boetse e fetoleloa e le ‘Sheole’ kapa ‘Hadese’ liphetolelong tse ngata tsa kajeno tsa Senyesemane.

Ezekiel 32:18-32 e hlalosa Sheole e tšoana le sekoti se seholo seo bafu ba tsoang lichabeng tse sa tšoaneng ba patiloeng ho sona ka lihlopha; ba bang ka matshwao a tlhompho hofeta ba bang: empa leha ho le jwalo a shwele. Ba bang ba ile ba khothatsoa ke taba ea hore pono ena ea Ezekiele ha e bue letho ka Iseraele ’me bohle ba boletsoeng ha baa bolla.. Empa ba bang, ba ela hloko boetsalibe ba bona, ’me ho bona ho se na tebello e hlakileng ea tsoho ea ho qetela ba ne ba ntse ba bona lefu e le qetello ’me ba lebisa tšepo ea bona ho thabeleng litlhohonolofatso tse ngata kamoo ho ka khonehang tsa Molimo bophelong bona.. Esita le Morena Ezekiase (e mong oa marena a Juda a tšabang Molimo haholo) ho lebeletsoe ho fella Sheole, ntle le tebello ya bophelo ba kamoso, ha a hlokahala:

Ke boletse, “Bohareng ba bophelo ba ka ke kena lihekeng tsa Sheole. Ke tingoa masalla a lilemo tsa ka.” Ke boletse, “Ha ke sa tla bona Yah, Yah naheng ya ba phelang. Ha ke sa tla bona motho le baahi ba lefatshe. Sebaka sa ka sa bolulo se tlositsoe, mme e tloswa ho nna jwaloka tente ya modisa. ke phuthile, joalo ka molohi, bophelo ba ka. O tla nthibela leselang. O tla mphedisa ho tloha motsheare ho fihlela bosiu. … Etsoe Sheole e ke ke ea u rorisa. Lefu le ke ke la o keteka. Ba theohelang ka sekoting ba ke ke ba tšepa ’nete ea hao. (Isa 38:10-12,18)

Gehenna

‘Gehenna’ ke khutsufatso ea Segerike ea lebitso la Seheberu, ‘moedi wa mora wa Hinome.’ Khohlo ena, ka ntle ho Jerusalema, e ne e le sebaka se nang le botumo bo bobe. Ha batho ba Bajude ba kgeloha ho Modimo, ba ile ba haha ​​sebaka se phahameng’ (sebaka sa sehlabelo) Mono; moo bana ba neng ba ‘fetisoa mollong’ (I.E. hlahisoa) ho Modimo wa bahetene, Moloke. Moprofeta Jeremia o ile a bua mantsoe a latelang khahlanong le eona:

Ba hahile libaka tse phahameng tsa Tofethe, e phuleng ea mora oa Hinnome, ho chesa bara ba bona le barali ba bona mollong; seo ke sa kang ka se laela, e bile ha ea ka ea fihla kelellong ea ka. Ka hona, bona, matsatsi a tla, ho bolela Jehova, hore e ke ke ea hlola e bitsoa Tofethe, leha e le kgohlo ya mora Hinnome, empa Phula ea Polao: hobane ba tla epela Tofethe, ho fihlela ho se ho se sebaka sa ho pata. Ditopo tsa setjhaba sena e tla ba dijo tsa dinonyana tsa lehodimo, le tsa diphoofolo tsa lefatshe; mme ha ho ya tla ba tshosa. (Jer 7:31-33)

Jeremiah 19:1-15 e fana ka phatlalatso e matla le ho feta mabapi le sebaka sena; a hatisa hore e tla tlala litopo tsa ba furaletseng Molimo; le hore esita le Jerusalema e ne e tla etsoa joalo ka eona ka lebaka la bokhopo ba baahi ba eona.

Nako ea Tempele ea Bobeli

Nakong ea lilemo tse pakeng tsa ho khutla botlamuoeng Babylona le tsoalo ea Jesu ho ne ho e-na le ho se lumellane ho hoholo ha thuto har’a Bajode.. Mokha oa litsebi oa Basaduse o ile oa hana khopolo ea mangeloi, meea, bophelo ka mor’a lefu le kahlolo ea ho qetela e le tumela-khoela feela; athe Bafarisi ba ne ba tsitlallela tabeng ea ’nete ea bona. Leha ho le joalo, ditlhaloso mabapi le ditlhaloso tse di tlhomameng tsa ditemana tse di buang ka kgang eno e ne e le tsa maaka, ho itšetlehile ka litlhaloso tsa bo-rabi ka bomong - 'me li fapane haholo. Empa mehleng ea Jesu ‘Sheole’ was generally understood to mean the place of the dead; though it appears that the Pharisees had come to the conclusion that righteous Jews would be spared its unpleasantness and instead be welcomed into the company of the patriarchs to await their eventual resurrection during the Messianic age. This was a condition sometimes referred to as ‘the Bosom of Abraham.’

By the first century BC Aramaic, rather than Hebrew, had become the everyday language of the Jewish people; and it was common practice to accompany public reading of the Hebrew scriptures with a verse-by-verse explanatory paraphrase in Aramaic, known as a Targum. Qalong, these were recited from memory: but by the mid-first century AD they were being committed to writing.

The Targums reveal that, by the time of Jesus, ‘Gehenna’ had become a byword for the place where God exacted punishment on wrongdoers – especially the unbelieving Gentiles: but also Jews. Leha ho le joalo, it was thought that there must be a limit on the duration of such punishment and rabbinic traditions that developed during this period set a maximum limit of 12 likhoeli. It was believed that after this a person could be eligible for eventual resurrection or destruction; the latter being described as ‘the Second Death.’ In many ways, ka hona, the rabbinic traditions concerning Gehenna were more akin to the Catholic concept of Purgatory than to that which we call Hell.

So when Jesus began his ministry the following concepts were already established in Jewish thought, le hoja semelo sa bona sa ’nete se ile sa ’na sa tsoela pele ho ba taba eo ho phehisanoang ka eona:

• Sheol – The Place of the Dead.
• Sefubeng sa Abrahama - sebaka seo Bajude ba lokileng ba neng ba ka emela tsoho ea bona.
• Gehenna – a place of Divine retribution, ho lateloa kapa ke tsoho ea bafu, kapa
• Lefu la Bobeli - timetso kapa boemo ba lefu la ka ho sa feleng.

Bala pele …