Umbhalo waseNtshona weZenzo kunye neBhunga laseYerusalem

Iinguqulelo ezimbini zeZenzo

Isibakala esothusa uninzi lwamaKristu, nangona ingengabo abo baqheleneyo nembali yemibhalo yeTestamente eNtsha, kukuba kukho iinguqulelo ezimbini ezahlukeneyo zeZenzo zabaPostile. Kodwa ngaphambi kokuba nabani na abe nexhala ngale nto, mandikucacisele…

Zombini ezi nguqulelo ziyafana kwaye zinomsebenzi wombhali omnye. Akunto ingaqhelekanga kwaphela ukuba kubekho umahluko omncinane phakathi kweekopi zamaxwebhu amandulo, njengoko ezantlandlolo kudala zazingafundeki kwaye zalahlwa, ngokunxiba, ukukrazula nokubola. Maxa wambi abakhupheli babesenza iimpazamo. Ngamanye amaxesha, okanye abanye abafundi, ingenza amanqaku kwiphepha ukulungisa iimpazamo, ukucacisa intsingiselo, njl. Kwaye ngamanye amaxesha amanqaku anjalo anokuthathwa njengenxalenye yesicatshulwa ngumkhupheli olandelayo.

Kwimeko yemibhalo yeTestamente Entsha kuye kwasinda imibhalo emininzi yamandulo kangangokuba sinokubhala amawaka eenguqulelo ezincinane ezilolo hlobo size sizisebenzise ukwakha ‘umthi wentsapho.’ yezicatshulwa. Oku kunceda abaphengululi bazi ukuba uxwebhu oluthile lwenziwe phi yaye nini, nokuze agqibe ngokuchaneka ngakumbi amagama achanileyo entlandlolo.

Iikopi zamandulo zeZenzo zineenxalenye zazo ezifanelekileyo zezi ntlobo zingasentla. Kodwa icacile, ukusuka kumaxwebhu ngokwawo kunye neengcaphuno ezivela kubabhali bebandla lokuqala, ukuba iinguqulelo ezimbini zeZenzo zazikho ukususela kwixesha lamandulo. Ezi ziqhele ukubizwa ngabaphengululi njenge 'Alexandria’ (‘mfutshane’ okanye ‘iAntiyokiya’) kunye 'neNtshona’ ('inde') iinguqulelo. Ngokusebenza, ngaphandle kokucatshulwa ngokubanzi kombhalo waseNtshona phakathi kwababhali becawe yokuqala, yaba ngumbhalo wakwa-Aleksandriya owathi ekugqibeleni wamkelwa ngokubanzi; kunye neenguqulelo ezininzi zeBhayibhile zanamhlanje, kuquka iAuthorized Version, ubukhulu becala landela umbhalo we-Alexandria .

Into edidayo kukuba zininzi iiyantlukwano ezinenkangeleko yotshintsho ngabom; ukanti uninzi lwazo alubalulekanga kangako ngokwemfundiso okanye ngokwembali (ngaphandle komnye obaluleke kakhulu, esiza kuxubusha kungekudala).

Ngomzekelo, Nazi iivesi zokuqala ezilishumi elinanye zeZenzo, iqulunqwe njengesicatshulwa esiyintlanganisela ngaphakathi 1923 yi ICanon J. M. WILSON, D.D.. Umbhalo obhalwe ngqindilili usuka kuguqulelo lwaseNtshona: Isicatshulwa esikrwelelwe umgca ngaphantsi sisuka kwi-Alexandria. Isicatshulwa esicacileyo sifumaneka kuzo zombini:

Umbhalo wangaphambili ndawenza, Owu Tiyofilo, ngazo zonke izinto awaqalayo uYesu ukuzenza kwanokuzifundisa, kwada kwayimini awanyuswa ngayo, emveni kokuba ebawisele umthetho ngoMoya oyiNgcwele, abapostile abebanyule, bayalelwa ukuba bazishumayele iindaba ezilungileyo: awathi kanjalo, emva kokuva kwakhe, wazibonakalalisa ephilile, ngeziganeko ezininzi, Wabonakala kubo imihla emashumi mane, ethetha izinto ezingabo ubukumkani bukaThixo: yaye, ehlanganisene kubo, wabathethela ngelithi, mabangamki eYerusalem, kodwa silindele idinga likaBawo, enakuvayo, utsho, emlonyeni wam: ngokuba uYohane okunene wabhaptiza ngamanzi; kodwa nina niya kubhaptizwa ngoMoya oyiNgcwele, neniza kuzifumana emveni kwezi kungentsuku zatywala kude kube yiPentekoste.

Bathi ngoko, bakuba bebuthelene, wambuza, bathi, Nkosi, uya kububuyisela ngeli xesha na ubukumkani bakwaSirayeli?? Wathi kubo, Asikokwenu ukwazi amaxesha nokuba ngamathuba, athe uYise wayimisa kwelakhe igunya. Niya kwamkela ke amandla, xa uMoya oyiNgcwele uhlile phezu kwenu; nibe ngamangqina am eYerusalem, nakulo lonke elakwaYuda nelaseSamariya, kuse eziphelweni zehlabathi. Akuba ezithethile ezi zinto, njengoko babejonge, ilifu lamthabatha, wasuswa emehlweni abo. Kwaye ngoxa babejonge ezulwini njengoko wayehamba, khangela, kwakumi ngakubo amadoda amabini eneengubo ezimhlophe; nayo yathi, Madoda aseGalili, nimeleni na nijonge ezulwini?? lo Yesu, leyo yanyuswa kuni ezulwini, uya kuza ngolu hlobo nimbone esiya ngalo emazulwini.

Ngaba enye yezi ingaba yikopi eyidrafti?

Akukho nalunye kolu tshintsho lwenza nawuphi na umahluko obalulekileyo kwingxelo – eneneni isevakala kakuhle ngaphandle kwayo. Kunqabile ukuba kube njalo xa imigca okanye amabinzana ashiywe ngempazamo. Kwaye ukuhanjiswa kuyamangalisa – ngombhalo waseNtshona oneziqwengana ezine ezongezelelweyo kumhlathi wokuqala kunye nezase-Alexandria ezimbini kowesibini. Ngokwesiqhelo, Isicatshulwa saseNtshona sinemathiriyeli eyongezelelweyo, ukwenza malunga 6.5% inde kwaye ibangele ukuba yaziwe ngokuba ‘yinde’ inguqulelo.

Kutheni le nto umntu enokongeza okanye awacime ngabom la magama xa eneziphumo ezincinci? Mhlawumbi eyona nkcazo ibambekayo enikelweyo ngale nto kukuba enye yezi nguqulelo imele uyilo lokuqala lukaLuka.. ke, xa uLuka wayelungiselela umbhalo oyintloko owawuza kusasazwa emabandleni, usenokuba wenze iinguqulelo zokuhlela ezingephi ukuphucula okubhaliweyo nokushiya iinkcukacha ezingabalulekanga. Kodwa kukho umahluko omnye omkhulu ongacaciswanga lula…

IBhunga laseYerusalem

Ndiza kuqala ngokucaphula kwakhona kwisicatshulwa esiyintlanganisela sikaCanon Wilson, ukuqala ngamazwi okugqibela kaYakobi’ ukushwankathela:

Kungoko mna ndigqiba kwelithi, masingabakhathazi abo beentlanga babuyelayo kuThixo: kodwa siya kubayala ukuba bazikhwebule kwizingcoliso zezithixo, nakuhenyuzo, nakwinto ekrwitshiweyo nakwigazi: nento esukuba ningathandi yenziwe kubo, ningayenzi kwabanye. Kuba uMoses kwakwizizukulwana zasephakadeni unabamvakalisayo kwimizi ngemizi, ifundwa ezindlwini zesikhungu iisabatha ngeesabatha.

Ke kaloku kwabonakala kulungile kubapostile nakumadoda amakhulu, kunye nebandla liphela, ukuba anyule amadoda phakathi kwawo, awathumele kwa-Antiyokwe kunye noPawulos noBharnabhas, UYudas wabiza UBharabhas, noSilas, amadoda aziintloko phakathi kwabazalwana. Kwaye babhala ileta ngezandla zabo equlathe ngolu hlobo lulandelayo. Abapostile namadoda amakhulu kubo abazalwana basezintlangeni, kwa-Antiyokwe, naseSiriya, naseKilikiya;, umbuliso: ekubeni sivile ukuba abathile baphuma kuthi banikhathaza ngamazwi, bebhukuqa imiphefumlo yenu; esingabawiselanga mthetho thina; kwabonakala kulungile kuthi, bemxhelo mnye, ukukhetha amadoda, kwaye uwathumele kuwe kunye yakho intanda kaBharnabhas noPawulos, abantu ababuncamileyo ubomi babo ngenxa yegama leNkosi yethu uYesu Kristu kulo lonke ulingo. Sibathumile ngoko ooYuda noSilas;, abaya kuthi nabo banibikele ezi zinto ngomlomo. Kuba kwabonakala kulungile kuye uMoya oyiNgcwele, nakuthi, ukuba kungathwali mthwalo ungaphezu kwezi zinto ziyimfuneko; nokuba nikhumke kwimibingelelo yezithixo, nakwigazi, nakwizinto ezikrwitshiweyo, nakuhenyuzo nakokuphi na eningakuthandiyo makwenziwe kuni, musani ukwenza omnye komnye. enithi nakuzigcina kuzo, nibe niyalungisa, nixhaswa nguMoya oyiNgcwele. nihambe kakuhle.

Esi sigqibo sebhunga saba sesinye sezona nguqulelo ziphambili kwimbali yecawa: ukanti inguqulelo yaseNtshona iyawashiya amagama, ‘nakwizinto ezikrwitshiweyo,’ ngelixa inguqulelo ka-Alexandria ishiya, ‘kwaye nantoni na eningayifuniyo mayenziwe kuni, musani ukwenza omnye komnye.’ Kwenzeka njani ukuba ezi nguqulelo zimbini, ethi krwaqu nje ibonakale yahluke kakhulu, ibe ngumsebenzi wombhali omnye? Kubonakala ngathi kukufa kule thiyori.

Kodwa ukuba ezi nguqulelo ngokwenene zahluke kakhulu, emva koko kusafuneka sibuze ukuba yeyiphi echanekileyo, kwaye kutheni?

Nangona kunjalo, phambi kokuba senze oku kufuneka kwakhona sibonise ukuba, nokuba yeyiphi na inguqulelo esiyamkelayo, kukho enye into engaqhelekanga. Akukho nanye inguqulelo ephendula ngokuthe ngqo kumbuzo wokuqala owawuziswe phambi kwebhunga; eyayikho, ‘Ngaba amaKristu eentlanga afanele aluke?’ (Jonga kwiZenzo 15:1-2 yaye 5-6, ngezantsi.)

Kwehla abathile bevela kwelakwaYuda, babafundisa abazalwana, bathi, Ukuba anithanga naluswe kwaye uhambe ngokwesiko likaMoses, aninako ukusindiswa. Ke kaloku kwaba nempikiswano enkulu phakathi kwabo noPawulos noBharnabhas, kuba uPawulos wayebethelela ngokuqinileyo ukuba bahlale behleli njengaxa bakholwayo; kodwa abo babevela eYerusalem, wabamangalela, UPawulos noBharnabhas nabanye abantu ye zona, ukuba anyuke aye eYerusalem kubapostile nakumadoda amakhulu ukuze bagwetywe phambi kwabo ngalo mbuzo.

… Kodwa abo babebayalele ukuba banyuke baye kumadoda amakhulu, ukuba abathile behlelo labaFarisi abakholwayo, waphakama esithi, Kuyimfuneko ukuba baluke, abawisele umthetho wokuba bawugcine umthetho kaMoses.

Bahlanganisana ke abapostile namadoda amakhulu, ukuba bayikhangele loo ndawo. …

Kuyabonakala ukuba kwezi nguqulelo zombini ziyavuma ukuba ulwaluko lwalungoyena mbandela uphambili: ukanti impendulo yebhunga ayikhankanyi ngokuthe ngqo, endaweni yoko kugxininise kumbandela wesibini wokuba abantu beentlanga bafanele bahambe kangakanani na ekuthobeleni imithetho yamaYuda.

Ngoba? Kulungile, kufuneka sithathele ingqalelo ukuba ibingubani na ophakamise amagama okugqibela ommiselo. YayingengoPetros, 10 yena lowo waba ngabokuqala ukunyulwa nguThixo, ukuba bazishumayele iindaba ezilungileyo kuzo iintlanga: noYakobi, umzalwana kaYesu. UYakobi waba yinkokeli yebandla laseJerusalem xa abapostile babengekho (c.f. Izenzo 12:17) yaye wazuza intlonelo enzulu ngolo hlobo ngenxa yokusingatha kwakhe ubudlelwane bobuYuda nobuKristu (nakubangengawo amaKristu, njengombhali-mbali ongumYuda UJosephus), ukuba waziwa ‘njengoYakobi Olilungisa.’

Ngoku siyazi ngokusuka kwiincwadi zikaPawulos nakwizahluko zamva zeZenzo ukuba umbandela wolwaluko wawuye wendele nzulu kwiingcamango zamaYuda yaye awuzange uphele tu.. Umthetho wamaYuda wawuwathintela amaKristu angalukanga ukuba anxulumane nabazalwana bawo abangamaYuda kwintendelezo engaphakathi yetempile (bona kwiZenzo 21:27-9). Kwaye kwanoPetros noBharnabhos baphazama malunga nokuba amaKristu angamaYuda afanele atye okanye angatyi kunye nabeeNtlanga abangalukanga. (Gal 2:11-13). Ke, xa sijonga ummiselo ngokwawo, into esiyibonayo yingxelo yakudala yezopolitiko, indululwe ngumntu owayenobuchule obugqithisileyo ekuphatheni le miba yenkcubeko inenkohliso. Yenza isibhengezo esinesibindi kuloo miba yengxoxo malunga nesivumelwano esinokwenzeka, ngoxa ethetha ukwamkelwa kwengcamango yokuba amaKristu eeNtlanga akuyomfuneko ukuba aluke ukuze asindiswe.; kodwa ngaphandle kokuya kuthi ga ngokuphandle ukuba akufanelekanga.

Ngoku makhe sijonge ngakumbi umahluko phakathi kwezi nguqulelo zimbini:

Inguqulelo yaseNtshona

Le nguqulelo iyafundeka, ‘nikhwebuke kwimibingelelo yezithixo, nakwigazi, nakuhenyuzo, nako konke eningakuthandiyo, makwenziwe kuni, musani ukwenza omnye komnye.’

Oku kujongeka njengengxelo ethe ngqo yemilinganiselo yokuziphatha. Unqulo-zithixo kunye nohenyuzo yayiziingxaki eziqhelekileyo kwinkcubeko yeentlanga kwaye kulindeleke ukuba kuphetshwe ezi zinto., kunye nokuthobela ‘umthetho wegolide’ (esekelwe kuYesu’ imfundiso ecacileyo kwiMat 22:39) ifanele ibe sinyanzelo kuye nawuphi na umntu othi ungumKristu. Kodwa intsingiselo yokukhwebuka ‘egazini’ mhlawumbi ayicacanga kangako. Ngaba oku kukuzila igazi (ukubulala, njl)¹ okanye kufuneka ithathwe iquka ukuphepha ukusela igazi (njengoko kwakusenziwa kwezinye izithethe zabahedeni) okanye ukutya inyama apho igazi lingakhutshwanga ngokupheleleyo?

I-Alexandrian Version

Oku kuxelela amaKristu eeNtlanga ukuba, ‘nikhwebuke kwimibingelelo yezithixo, nakwigazi, nakwizinto ezikrwitshiweyo, nakuhenyuzo.’

Owona mahluko ucacileyo apha kukushiywa kwembekiselo ‘kumgaqo wegolide’ ukuze ‘nakuphi na eningakuthandiyo kwenziwe kuni, musani ukwenza omnye komnye.’ Ngokuqinisekileyo oko bekuya kuba yimfuneko kuye nawuphi na umntu ozibanga engumKristu? Ewe, ngokuqinisekileyo: kodwa abaxhasi benguqulelo yaseAleksandriya banokubonisa ngokusemthethweni oko, kuba le ingeyiyo lo mbuzo wawumalunga nawo, ngokwenene kwakungeyomfuneko ukuba ummiselo uchaze okucacileyo. Kodwa ngokungathandabuzekiyo yayichatshazelwe - kwaye mhlawumbi yaqinisekiswa ngokucacileyo - kwiingxoxo ezinde ezenzekayo.

Kuthekani ngembekiselo ecacileyo ‘yezinto ezikrwitshiweyo?’ Oku kunomdla, njengoko ibonisa ukuba imithetho yokutya yayiyenye yezona nkalo ziphambili zengxaki nokuba iqela lamaYuda lalifuna kucace ukuba umyalelo wokuzila ukutya nantoni na ngaphandle kokukhupha igazi lawo wawufanele ugcinwe ngokupheleleyo.. Abanye bakubona oku njengelinge lokuzisa yonke ingcamango yokugcina umthetho we-ceremonial ngomnyango ongasemva: kodwa kwakukho nenkalo eluncedo kakhulu kuyo. AmaKristu angamaYuda ayenokwenza njani izidlo zobudlelane nabazalwana bawo bezinye iintlanga ukuba kwakungekho siqinisekiso sokuba oko kutya ‘kukoshekele’??’

Ubungqina obuvela kubaseki beCawa bokuqala.

Irenaeus, ecaphula esi sicatshulwa ngokweenkcukacha ('Utshaba lwabawexuki,’ incwadi 3, Isahluko 12.14 – c.130AD) ilandela ngokucacileyo inguqulelo yaseNtshona, engathethi nto ‘ngezinto ezikrwitshiweyo.’ Tertullian (NgoBunyulu,’ ch. 12 – c.200) ibonakala icaphula inguqulelo yaseNtshona: kodwa uyawushiya umgaqo wegolide kunye ‘nezinto ezikrwitshiweyo.’ Cyprian (KuKireno ubungqina obubambekayo ngakumaYuda,’ incwadi 3.119 – c.250) icaphula inguqulelo yaseNtshona. Kodwa uJerome (‘Amagqabaza ngamaGalati’ – c.388) ekuxoxeni ngamaGalati 5 utsho:

“… amadoda amakhulu aseYerusalem, nabapostile, bebuthelene ndawonye, benyulwe ngeencwadi zabo ukuba bangathwali idyokhwe yomthetho, okanye kujongwe ngakumbi; kodwa mabazigcine entweni ebingelelwe izithixo, egazini, nakuhenyuzo; okanye, njengokuba kwezinye iikopi kubhaliwe, ‘kwizinto ezikrwitshiweyo,’ okanye ‘nantoni na ekrwitshiweyo.’”

Loluphi olona fundo luvakalayo?

Ngokubhekiselele kumgaqo wegolide, kubonakala kungenakwenzeka ukuba nabani na ayicime ngabom kumbhalo. Kwaye, kuba yayingeyiyo ingongoma ekuthethwa ngayo akukho sizathu sinyanzelisayo sokuba ifakwe kummiselo kwaphela.. Kodwa, ukuba yinxalenye engundoqo yemfundiso kaKristu, kwaye ke ngoko akukho kuphikisana ngokucacileyo, intle kakhulu into engacingelwanga ukuba nawuphi na umbhali ebenokuwashiya ngaphandle la mazwi, ukuba zazisaziwa ukuba zaziyinxalenye yeleta yokuqala. Kwaye ukuba ziye zashiywa ngempazamo, akunakwenzeka kakhulu ukuba impazamo ibingaqatshelwanga kwaye ingalungiswanga kwiikopi zamva. Ke isibakala sokuba ilahlekile kwiikopi ezininzi yingxoxo enamandla yokuba ibingeyonxalenye ebalulekileyo yeleta yabapostile.. Kodwa ngokuqinisekileyo inokwenzeka kakhulu into yokuba yaqinisekiswa ngokucacileyo ngexesha leengxoxo phakathi kwebhunga; ngoko iingxelo ezithethwa ngomlomo ngesigqibo sebhunga zisenokuba zabangela ukuba kucingelwe ukuba ngokwenene sasiqukiwe kuloo leta..

Umbuzo obalulekileyo ophendulwa ngummiselo ngulo, 'Intoni, ukuba kukhona enye, iimfuneko ezongezelelekileyo zomthetho wamaYuda nazo abeeNtlanga kulindeleke ukuba bazigcine?’ Kule mpendulo ithi, ‘nikhwebuke kwimibingelelo yezithixo, nakwigazi, [nakwizinto ezikrwitshiweyo?] nakuhenyuzo.’ Kutheni ezi? Kungenxa yokuba ziindawo eziphambili zokuziphatha apho izithethe zeeNtlanga zahlukana ngokuphawulekayo kubuYuda. Ukunqulwa koothixo bobuxoki neentlobo ezahlukahlukeneyo zemvume yesini kwakuxhaphakile. Kwaye ubomi babuphantsi. KumYuda, kwanobomi besilwanyana babusisipho esixabisekileyo esivela kuThixo yaye simele siphathwe ngentlonelo; kanti iinkonzo ezininzi zabahedeni zazikuvuyela ukuphalazwa kwegazi njengomfuziselo wokuthotyelwa kobunye ubomi kobakhe..

Kodwa nokuba ‘izinto zikrwitshiweyo’ yabhalwa ngokusesikweni kummiselo wokuqala okanye ingabhalwanga, kodwa wavuma ukuba wawungagungqi kumyalelo wokukhwebuka egazini, - okanye ukongeza kamva - kuyaqikelelwa ngakumbi.

Kuye kwaxoxwa, esekelwe ku-Amosi 9:11-12 (nto leyo uYakobi ayikhankanyayo ebudeni bokushwankathela kwakhe kwiZenzo 15:16-17), kunye neLevitikus izahluko 17-18, ukuba zone ezi mfuneko ekuqaleni zazingasebenzi kumaYuda kuphela, kwanakwabasemzini ababephakathi kwabo (bona ‘INcwadi yeZenzo kwiNdawo yayo yasePalestina (Incwadi yeZenzo kwiSimo sayo seNkulungwane Yokuqala, Umqulu 4),’ ed. URichard Baukam, ISBN: 978-0802847898, pp. 450 &ff.)

Inyaniso, Lev 17:8-13 ichaza ngokuphandle ukuba umthetho wokungatyi igazi awufanele usebenze kumaYuda kuphela; nakuwo nawuphi na umphambukeli ophakathi kwawo. Njengoko sele kubonisiwe, ngokuqinisekileyo oku kwakuya kuba yingxaki ngalo lonke ixesha amaKristu angamaYuda naweeNtlanga ayenesidlo sobudlelane. Kwakhona, esona sizathu salo myalelo, zinikwe kwiLev 17:11, kukuba igazi limela ubomi besilwanyana obunikelwa njengedini lokucamagushela; yaye ucamagushelo olunjalo lwalunokwenziwa kuphela ngendlela echazwe nguThixo ngokwakhe. Ke ngoko, ukuba oku bekungenakwenzeka, emva koko igazi laliza kugalelwa emhlabeni lingatshi litshiswe (Lev 17:12-13).

Ngapha koko, akukho ndawo kwiTestamente eNdala apho ukukrwitshwa kwalelweyo ngokucacileyo; endaweni yoko, lungqikelelo olunengqiqo oluvela apha ngasentla, kuba ikhusela igazi ekukhutshweni kakuhle. Ukuba umthetho weTestamente eNdala ngokwawo wawungafuni myalelo ucacileyo ngokuchasene nokukrwitshwa, kutheni kuya kuthathwa njengento ebalulekileyo ukubandakanya enye kumthetho weBhunga? Nangona sisazi ukuba zazikho ezi nguqulelo zimbini zengxelo kaLuka ezazisasazwa, Kuyaphawuleka ukuba akukho bungqina bempikiswano enzulu malunga nokufaneleka okanye ukonakala kokukrwitshwa. (Nangona, okuchasene, kukho ubungqina obaneleyo bengxubusho echanekileyo yokuba amaKristu eeNtlanga afanele ayiphephe kangakanani inyama ebingelelwe kwizithixo.!)

Kwakhona phawula ukuba akukho cebiso kwiLevitikus lokuba lo myalelo ufanele usetyenziswe kubantu beeNtlanga ababengahlali kummandla olawulwa ngamaYuda.. Kwaye akubonakali ngathi amaYuda kaYesu’ imini yayinolindelo lokuba lo mthetho ufanele usebenze kwabeeNtlanga phantsi kwazo naziphi na ezinye iimeko. Endaweni yoko, njengoko imibhalo yooRabhi ibonakala kwiminyaka yasemva kokutshatyalaliswa kweYerusalem, sifumana ubungqina obuvelayo besivumelwano sokuba ekuphela komthetho wokutya osebenza kwabo bangengomaYuda yi ‘Noahide’ umthetho owalela ukutyiwa kwelungu elikrazulwe kwisilwanyana esiphilayo.² Oku kuthantamisa iiNtlanga ezihlala kwenye indawo kunceda ekucaciseni isizathu sokuba ukwalelwa kwegazi nokukrwitsha kubangele impikiswano okanye inkxalabo encinane kangaka kwiicawa zeeNtlanga.. Ngaphandle kwaSirayeli, yayiphathelele kuphela ukuphepha ukukhubekisa abazalwana babo abangamaYuda.

Ngenxa yoko, Ndicinga ukuba kufanelekile ukuthetha loo nto, unikwe umyalelo wokuba sizikhwebule ‘egazini,’ ukuphepha ‘izinto ezikrwitshiweyo’ iya kuthathwa njengemfuneko ecacileyo, kwaye ngoko ke ngokusisiseko akukho mpikiswano. Nangona kunjalo, iimfundiso zoorabhi zikaYesu’ usuku luyikhankanye ngokuthe ngqo le nto; yaye, Njengoko sele kuphawuliwe, xa amaYuda nabeeNtlanga babehlanganisene ndawonye ukuze batye kwakuya kuba kubalulekile ukuba abo babenenxaxheba abangamaYuda baqiniseke ukuba ukutya kwabo ‘kukungcwele.’ Ke ngoko kunokwenzeka ukuba oku kongezwa njenge-codicil, ukuze kuthintelwe amathandabuzo.

Xa kwaye njani olu tshintsho lunokwenzeka ukuba lwenzeke?

Bekuya kuba ncinane kakhulu indawo yokongeza ‘izinto ezikrwitshiweyo’ igatya emva kokuba imibhalo yaloo leta sele isasaziwe kumabandla eeNtlanga. Ke elona xesha linokwenzeka loku inokuba kuxa ileta ngokwayo yayibhalwa, okanye ngokukhawuleza emva koko, ukuphela kwentlanganiso. Ekubeni sele evumile ukuzikhwebula egazini, oku bekungayi kuzisa nabuphi na ubunzima.

Kwelinye icala, Ukuza kuthi ga ngoku eyona ngcaciso ibambekayo yokungabandakanywa komgaqo wegolide kukuba akuzange kuthathwe njengokuyimfuneko.. Ukuba awuzange umlandele uYesu’ iimfundiso zokuqala, awunakuba ngumKristu kakade!

Ngaba uLuka akayiqondi kakuhle?

Ingcaciso enokubakho yale mahluko ikumbuzo, ‘Kwakutheni ukuze uLuka akwazi ukuwufumana okokuqala umbhalo wokoqobo wabapostile’ ileta?’ Umbhalo we-Alexandria ngokubanzi ubonakala ngathi ushunqulelwe kancinane, ikhazimliswe ngakumbi, inguqulelo, ekhokelela kwisigqibo sokuba olu yayiluhlelo lukaLuka olugqityiweyo kwaye umbhalo waseNtshona kunokwenzeka ukuba ube yidrafti yokuqala kaLuka..

Kwinguqulelo yaseAlexandria, ULuka ngokwakhe ungena kwibali elikwiZenzo 16:4-10, apho athi abe yinxalenye yeqela likaPawulos eTrowa. Oku kwakusemva kokuba uPawulos noSilas begqibile ukunikela imimiselo emabandleni nangaphambi kokuba bamkele ubizo lweNkosi ukuya kummandla owawungekashunyayelwa iindaba ezilungileyo eMakedoni.. Ngoko kubonakala ukuba uLuka wasala emva eFilipi emva kokubanjwa nokukhululwa kukaPawulos noSilas (cf. Izenzo 16:16-17:1), ekugqibeleni wajoyina uPawulos ngaphezu 4 kwiminyaka kamva njengoko wabuyela eFilipi (c.f. Izenzo 18:11, 19:8-10 & 20:3-6) .

Nangona kunjalo, inguqulelo yaseNtshona yeZenzo 11:27-28 uyafunda, “Ke kaloku ngaloo mihla, kwehla abaprofeti, bephuma eYerusalem, beza kwa-Antiyokwe. Kwaye kwabakho uvuyo olukhulu; naxa sasihlanganisene ndawonye Wesuka wema ke omnye wabo ogama linguAgabho, wathetha;, …” Oku kuthetha ukuba uLuka wayekho ngokobuqu ngesihlandlo sika-Agabho’ ndwendwela; nangona uLuka wafika noAgabho, okanye wayesele eselilungu lebandla lakwa-Antiyokwe, nokuba ungakanani na wahlala khona ngelo xesha, akwaziwa.³ Kodwa kukho enye ingcaciso engenamsebenzi kwinguqulelo yaseNtshona yeZenzo 12:10 oko kunomdla. Xa uPetros wakhululwayo entolongweni sisithunywa sezulu, ULuka wongeza oko, ekudluleni kwisango lentsimbi elingaphandle, bona ‘Kwehla izinyuko ezisixhenxe.’ Olu lwazi lubonakala lungenanjongo kumntu wangaphandle kwaye lucinywe ngokufanelekileyo kwinguqulo yase-Alexandria; kodwa ukufakwa kwayo kwinto ebonakala ngathi luyilo lukaLuka lwantlandlolo lubonisa ukuba yena wayeqhelene kakhulu nezitrato zaseYerusalem..

Kukwaphawuleka ukuba omnye wemithombo yolwazi ephambili kaLuka kwizahluko zokuqala zevangeli yakhe yayinguMariya., whom John had taken from the crucifixion site to a house somewhere in Jerusalem (c.f. Yoh 19:27; 20:2; Izenzo 1:14; 8:1). Thus it is possible that Luke was in Jerusalem at the time of the council: though unlikely that he was present at the council meeting itself. It is also conceivable that he may have been in Antioch when Paul and Barnabus arrived back from Jerusalem with the copies of the decrees; but the use of the third person throughout Luke’s account of that period, right up until after the last of the copies of the decree had been handed out, makes this much less likely.

Ke, it is probable that, when Luke began to compile his history of the early church, his information concerning the Council of Jerusalem was based on verbal reports only. Kusenokwenzeka ke ngoko ukuba akukhankanywanga iinkcukacha ezingabalulekanga malunga nokukrwitshwa: kodwa wayeqinisekisiwe ukuba, 'kanjalo,’ onke amaKristu kwakulindeleke ukuba alandele umgaqo wegolide. Nangona kunjalo, ULuka wayebambelele kwiinkcukacha zokwenyani; ngoko ngaphambi kokupapasha inguqulelo yokugqibela yeZenzo, ngokwemvelo ngewayefune ukungqina awona magama ngokoqobo, ukuba kunokwenzeka, ngokufuna ikopi ebhaliweyo yomyalelo kunye nokulungisa isicatshulwa sakhe ngokufanelekileyo.

Kwakutheni ukuze kupapashwe umbhalo waseNtshona?

Kusenokwenzeka ukuba uyilo lukaLuka lwahlanganiswa ngexesha lokuhamba kwakhe. Ngokwenene kuyaphawuleka ukuba ezo nxalenye zengxelo azisebenzisayo ‘thina’ endaweni yokuba ‘bona’ zihlala ziqulathe iinkcukacha ezininzi kunezo zisekwe kwiingxelo zabanye abantu. Kodwa apha sithetha ngemibhalo-ngqangi: hayi abalungisi bamagama. Yakuba ibhaliwe, izilungiso bezinzima kwaye zinokubhida: kungoko kufuneka inguqulelo yokugqibela ephuculweyo nelungisiweyo, ilungele ukukopa kunye nokukhululwa ngokubanzi.

Kodwa kusengqiqweni ukucinga ukuba uLuka ngewayeyigcinile eyokuqala ukuze abhekisele kuyo. Ngokwesithethe, wasweleka sele emdala 84 kumbindi weGrisi waza wangcwatyelwa eThebes. Ke ukuba uyilo lwakhe ludlulele kwezinye izandla, inokwenzeka kakhulu into yokuba ibigcinwe ize ikhutshelwe emva koko, okubangela into ngoku eyaziwa ngokuba ngumbhalo waseNtshona.

Ukuqukumbela

Ukuqala nje krwada, umahluko kwiingxelo zeBhunga laseYerusalem ubonakala uyonakalisa ingcamango yokuba umbhalo waseNtshona wawuyidrafti yokuqala kaLuka.. Kodwa, xa bonke ubungqina bujongwa, le nkcazo-bungcali ibonakala inika eyona ngcaciso ivakalayo kwezo mahluko kakhulu.

Imibhalo esemazantsi

1. UCanon Wilson ngokwakhe wayenembono enamandla yokuba ‘igazi’ kufuneka kutolikwe njengesithintelo sokuziphatha esichasene nokubulala, kunokuba njengomthetho wokudla; nokuba umthetho wegolide ekuqaleni wawuyinxalenye yomthetho weBhunga. (Funda Apha ukwenzela unikezelo olupheleleyo lweembono zakhe ngalo mba kunye nezinto ezininzi ezinomdla ezongezelelweyo eziqatshelweyo.) Nangona kunjalo, ukuba umthetho wegolide wawubandakanyiwe, bekungayi kubakho mfuneko yesalelo esikhethekileyo sokubulala; njengokuba, intlebendwane nezinye izono ezininzi zithintelwe ngulo mgaqo mnye: kanti uhenyuzo nonqulo-zithixo lwakhuthazwa ngokubanzi njengezinto ezinqwenelekayo kwiindawo ezininzi zehlabathi leeNtlanga—kanye njengokuba kunjalo namhlanje..
2. Babe 7 Noahide’ imithetho; ezazigqalwa njengeziyimfuneko kulo lonke uluntu ukususela kwixesha likaNowa. Uluhlu lokuqala olupheleleyo lweeRabhi zezi zivela kwiTosefta Avodah Zarah 9:4, esithi: “Imithetho esixhenxe yayiyalelwe ngoonyana bakaNowa: (1) malunga nesigwebo (wayesazi), (2) malunga nokunqula izithixo (amasuntswana avoda), (3) ngokuphathelele ukunyelisa, (quilelat ha-shem), (4) nangohenyuzo (gilui arayot), (5) nangokuphalazwa kwegazi (shefikh damm) yaye (6) malunga nokuphanga (ha-iqabane) yaye (7) malunga nelungu elikrazulwe kwisilwanyana esiphilayo (nyani ha-hayy yam).” (Icatshulwe kwi ‘Incwadi yeOxford Yokuguqulela Unqulo’ nguMarc David Baer et.al., pg. 591. © Oxford University Press, 2014.) I-Tosefta yaqala ngenkulungwane ye-3; kodwa inokubonakalisa izigqibo zeengxoxo zooRabhi ukusukela ekuqaleni kwenkulungwane yokuqala. Into (7) isekelwe kwiGen 9:4 , “Kodwa inyama kunye nobomi bayo, igazi layo, uze ungadli.” Into (5), kwelinye icala, ibhekisa ekubulaleni: hayi imithetho yokutya. Ukufumana ingxoxo epheleleyo yezi, bona uMaimonides’ 12umsebenzi wenkulungwane, ‘UMishneh Torah, Sefer Shoftim, Ookumkani neeMfazwe,’ 8:10-9:14.
3. Umbhalo waseNtshona weZenzo 11:27-28 ukwanomdla ekutyhileni ukuba uLuka usenokuba wayeqhelene ngokobuqu noManayen, Umntakwabo kaHerode kunye nomhlobo osenyongweni (Izenzo 13:1); ngaloo ndlela emnika ithuba lokufumana iinkcukacha ezingaphakathi eziphathelele imicimbi yenkundla kaHerode.