Yintoni efunyenwe ngabasetyhini?

1. Njengoko kuchaziwe ngaphambili, the women were not coming to witness a resurrection; but to embalm a corpse.

2. Different women are named in the various accounts.

Matthew mentions Mary Magdalene and ‘the other Mary’ (Mt 28:1). Mark mentions Mary Magdalene, ‘Mary mother of James*’ and Salome (UMk 16:1). Luke names Mary Magdalene, Joanna and ‘Mary mother of James*’; but indicates that these were not the only women in the group (Iphepha 24:10). John mentions only Mary Magdalene (Yoh 20:1).(* From Mt 27:56 kunye ne-mk 15:40 we learn that Mary, mother of James was also mother to Joses, and that this James was known as ‘James the Less’; presumably to distinguish him from ‘James the Just’, the brother of Jesus.)

All accounts tell us that they arrived early in the morning (John says it was still dark when Mary came (Yoh 20:1) and Matthew says dawn was beginning (Mt 28:1)).

3. Inokuba yayilingcwaba elingalunganga?

Le ngcamango ijongene nemiqobo emininzi:

(i) UMateyu, UMarko noLuka bonke basibhala isibakala sokuba aba bafazi bazibonela ngokobuqu indawo elalikuyo ingcwaba xa uYesu wasiwa apho.

(ii) Ekubeni ngokucacileyo babengalindelanga naluphi na uvuko; kodwa ebelindele ukuba alifumane litywiniwe ingcwaba, ngelitye endaweni yalo, kutheni bezoyibhidanisa nevulekileyo? Kwaye ukuba babenayo, kwakutheni ukuze bangayiqondi impazamo yabo yokuyifumana ingenanto?

(iii) Abasemagunyeni babenokuwabona la marhe ngoYesu’ uvuko ngokuvelisa nje umzimba.

4. Ingcwaba elivulekileyo

UMarko ukhankanya ukuba babenexhala lokuba ngubani owayeza kushenxisa ilitye, njengoko yayinkulu (UMk 16:3). Uphawu, ULuka noYohane bonke banikela ingxelo yokuba ekufikeni kwabo balifumana ilitye sele liqengqiwe lasuswa engcwabeni. UMateyu usixelela ukuba ingelosi yashukumisa ilitye yaza yoyika abalindi (bona ingxoxo edlulileyo). Akasixeleli ukuba abafazi bayibona nyani le nto isenzeka; kodwa uhlabela mgama echaza incoko yengelosi nabafazi (Mt 28:1-7).

5. Kukho iiyantlukwano malunga nokuba mangaphi amadoda okanye iingelosi ezabonwayo, kwaye nini.

UMateyu ubhekisela kwingelosi enye nabalindi aboyika kakhulu (abanokuthi babonwe okanye bangabonwa ngabafazi), nengelosi ixelela abafazi ukuba ‘Yizani, nantsi indawo apho ibilele khona iNkosi’ (Mt 28:2-6). Emva koko ubaxelela ukuba uYesu uza kuya eGalili. Bamele ukuba bangenile engcwabeni: kuba ngoko ‘baphuma ngokukhawuleza engcwabeni benoloyiko novuyo olukhulu’ (7-8). Amazwi okuqala engelosi asenokubonisa ukuba ekuqaleni babengaphandle kwengcwaba: kodwa oko kuxhomekeke kuyilo lwangaphakathi, njengoko amangcwaba anjalo ayesoloko enamangcwaba amaninzi.

UMarko usixelela ukuba emva kokungena engcwabeni babona ‘umfana ombethe ingubo emhlophe emhlophe ehleli ngasekunene.,’ obanika isigidimi esifanayo neso sichazwe nguMateyu. Ukwasixelela nokuba basaba engcwabeni, Ukungcangcazela nokoyika.

ULuka usixelela ukuba bangena engcwabeni baza babona amadoda amabini emi ngakubo eneengubo ezibengezelayo. Kwakhona, umyalezo ofanayo unikiwe.

UYohane ubhala ukuba ngeli xesha uMariya waseMagadala akakayazi into eyenzekayo: kuba xa efumana uPetros umyalezo wakhe ngulo, ‘Bayisusile iNkosi engcwabeni, kwaye asazi apho bambeke khona.’ (Yoh 20:2) Ngokutsho kwengxelo kaYohane, kungekude kube semva kwexesha awathi uMariya akhangele ngaphakathi engcwabeni aze abone iingelosi ezimbini.

Ngaba le yantlukwano inokuxolelaniswa? Ewe, ngokulula kakhulu.

(i) Umba wokuba ‘amadoda anxibe ezimhlophe’ zibizwa ngokuba ziingelosi okanye hayi zinokubonakala zibalulekile kuthi: kodwa yayinentsingiselo encinane ngokwembono yamaYuda. Iimbekiselo zeTestamente Endala kwiingelosi zidla ngokubhekisela kuzo ‘njengabantu’ yaye, ngokuchasene nenkolelo ethandwayo, bonisa ukuba yiloo nto kanye ebedla ngokukhangeleka ngayo (umz. Gen 19:1,10,12,15,16). Ke ingcaciso kaMarko noLuka ayinakuthathwa njengethetha ukuba ezi yayingezongelosi; kodwa ngokulula nje babekhangeleka njengamadoda. Oku kukwachaza isizathu sokuba uYohane asixelele ukuba uMariya, nasemva kokubona iingelosi ezimbini engcwabeni (Yoh 20:12), ndisacinga ukuba umzimba usandokususwa (v.15): kuye, babebonakala njengamadoda aqhelekileyo.

(ii) Umahluko kumanani abonwayo ukwachazwa ngokulula ngeemeko ezingaphakathi engcwabeni. Abafazi bababona abathunywa (nto leyo ‘ingelosi’ ngokwenene kuthetha), waliva elo lizwi, wabaleka. Kwakuza kufuneka bangene kwifayile enye: abo bangaphambili babenombono ongcono; ngelixa abasemva bebeya kubona kancinci. uMariya waseMagadala, ingathi, abazange bangene ngaphambi kokuba abanye bangxamele ukuphuma. Iinkcukacha ezichanileyo zengxelo erekhodiweyo ziya kuxhomekeka ekubeni ngubani kula mabhinqa owayebalisa ibali lawo.

Ngaba ibali ukuza kuthi ga ngoku libonisa 'ukuhlobisa,’ okanye injongo yababhali yokudlulisela isigidimi esingokomfuziselo kunokuba sidlulisele uvuko lokoqobo?

Ngokutsho kootata bebandla, ivangeli yokuqala eyabhalwayo yekaMateyu: kodwa ingxelo yakhe inengelosi ecacileyo (nokuba mnye kuphela) kwaye iqulethe iinkcukacha ezongezelelweyo malunga nabalindi.

Ingxelo kaMarko ikhethwa kakhulu njengevangeli yokuqala eqikelelwayo ngabaxhasi bokuhombisa. Yeyona imfutshane, kwaye ineyona ngxelo imfutshane nelula yovuko, ‘nomfana omnye nje onxibe ingubo ende emhlophe.’ Ngapha koko, intsalela kaMarko yeyobubhali obuphikiswayo, kukho iinguqulelo ezininzi ezaziwayo ezineziphelo ezahlukeneyo, ngoko kunokwenzeka ukuba ungayihoyi nayiphi na into elandela ingxelo yabasetyhini.

Nangona kunjalo, kukho izichaso ezininzi kwithiyori yokuhombisa:

(i) Ukuba sijonga ntoni i Kwingxelo kaMarko sisenengxelo ecacileyo yokuba ingcwaba lalivuliwe kwaye umzimba kaYesu wawumkile. Sixelelwa ngokucacileyo ukuba uYesu wavuswa kwabafileyo, ukuba ukungabikho komzimba wodwa, kuyityhilela inyaniso, nokuba uye kwelaseGalili, apho abafundi babeza kumbona. Ngamanye amazwi, Singo okwangoku kujongwe kwingxelo equlunqwe ngokupheleleyo ye ngokwasemzimbeni uvuko. Konke okwahlukileyo kwiakhawunti kaMarko kukuba uthetha kuphela ngomthunywa omnye kwaye akambizi ngengelosi..

(ii) 1 Korinte 15:3-8 (edla ngokubhalwa phakathi kweAD 54-7), ngelixa ungakhankanyi kwiakhawunti yabasetyhini, udwelisa ukubonakala kovuko kuPetros, abalishumi elinababini, 500 ngexesha elinye, UJames, bonke abapostile kunye noPawulos ekugqibeleni: yaye, njengoko kukhankanyiwe kwenye indawo, Uhlalutyo lwesi sicatshulwa lubonisa ukuba ezi ndinyana zisekelwe kwingxelo yokholo yangaphambili.

(iii) Ityala elinamandla linokwenziwa ngezizathu zokuba uLuka angazisekanga ivangeli yakhe kuMarko okanye kuMateyu, okanye ukuba uyenzile loo nto ngokuqinisekileyo wayengazami ukuyihombisa ingxelo yakhe. Umzekelo, uMarko wonke 6:45-8:26 akakho; kuquka nengxelo engoYesu ehamba phezu kwamanzi, ngokuqinisekileyo nawuphi na umhombiso ebeya kuyisebenzisa. Ngokufanayo, Ingxelo kaLuka yokuzalwa kukaYesu ayibonisi ukuba uyayazi ingxelo kaMateyu yotyelelo lweZazi nokusabela eYiputa..

(iv) ivangeli kaYohane, nangona isathathwa ngabaphengululi abaninzi njengeyokugqibela ukubhalwa, ayenzi ngqiqo nanjengomsebenzi womhombiso. Ingxelo yakhe yotyelelo lukaMariya engcwabeni ibonakala ebusweni bayo ukuze iphikisane nezinye iingxelo: uyabushiya ubungqina babanye abafazi aze athi ngexesha uMariya wafumana uPetros noYohane okokuqala wayengazi ukuba kwenzeka ntoni kuYesu., ngaphandle kokuba wayethathiwe (Yoh 20:2). Kwelinye icala, as with Luke, it seems that none of the other gospel writers were familiar with John’s account: an embellisher would scarcely have dropped such a poignant story nor contradicted John’s version of events.

(v) If a charge of embellishment were made, it would have to be against Matthew. Kodwa, in respect of the account of what the women saw, the only real difference is that Matthew calls the messenger an angel.

(vi) As far as a symbolic intent is concerned, the empty tomb appears as the central feature of every single account. It is very hard therefore to regard this as a mere symbolic addition. Clearly the writers are stating that the tomb yaba empty.

Buyela isihloko main.