Abakhethiweyo njenge-Elohim [001]

Amabandla Amakristu kaNakulunkulu

Inombolo 001

Abakhethiwe Njenge-Elohim

Imfundiso Yesiqala Yesonto Nokufika KweThathu

(Uhlelo 3.0 19940311-19990322-20071112-20161215-20210126)

Leli phepha liphathelene nokuningi kwe-elohim ebuBunkulunkulu kanye nesiphetho sabakhethiweyo sokuba ama-elohim. Amandla okuba ama-elohim noma ama-theoi kwakuyimbono yeSonto lasendulo. Leli phepha lihambisana namaphepha mayelana nobuNkulunkulu bukaKristu kanye nochungechunge lweNkulunkulu Esiyikhonza noMoya Oyingcwele.

Amabandla Amakristu kaNakulunkulu

Ibhokisi leposi 369, WODEN ACT 2606, AUSTRALIA

I-imeyili: secretary@ccg.org

(tr. 2026)

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http://www.logon.org kanye no- http://www.ccg.org

Abakhethiweyo njenge-Elohim

Eminyakeni eyikhulu yesithathu neyesine, iSonto lathatha ushintsho lwemfundiso kusuka esimweni sokuthi abakhethiweyo bazoba ama-elohim noma ama-theoi, okuyisikhundla esasibanjwe uKristu kuJohane 10:34-35 kusuka kuHubo 82:6, futhi eyayingokuqonda kokuqala kweSonto. Isikhundla sokuqala sichazwe ngokuningiliziwe emsebenzini othi God Revealed. Leli phepha ligxile kulokho umbhalo weBhayibheli okwisho ngempela nokusungula uhlelo oluchazwe kulo. Ngemva kokusungula uhlaka lweBhayibheli, luzovivinywa ngokwazi kwababhali bokuqala beSonto ukuze kuqinisekiswe ukunemba. Izinkinga nezimiso ezicatshangelwayo zichazwe ephepheni elithi God Revealed Chapter 1 Ancient Monotheism (No. G1).

Iningi lama-Lexicon aseHebheru-siNgisi ukuqopha ukusetshenziswa okuhlukahlukene kwamagama. Ukusetshenziswa okuhlukahlukene kwamagama okubhekisela kuNkulunkulu kuthathwe kulokhu futhi kuchazwe ngaphansi kwesakhiwo seTrinitari. Lolu hlelo lufuna ukuthi imibhalo ichazwe ngaphakathi komongo ongayenzi imfundiso yeTrinitari ibonakale ingaqondakali. Ngenxa yalokho, abanye, abafana noFrancis, Driver noBriggs noma oGesenius osebenzisa kabanzi (uRobinson, tr. Brown, Driver, Briggs update), zihunyushwa ukuze kuchazwe izincazelo ezibanzi zamagama asetshenziselwa uNkulunkulu neSiboshwa ngaphakathi kwesibonelo senkolo ekhulayo.

Umkhakha Wezifundo Zenkolo futhi uzama ukuchaza umongo weTestamente Elidala neTestamente Elisha ngendlela efanayo. Lolu hlelo luhambisana nezinkolelo zabo bobabili amaTrinitarians nama-agnostics. Abokuqala, ngoba isisekelo abasibamba ukuthi ukwakheka kokugcina kwesakhiwo akuzange kuthuthukiswe kuze kube iKhonsili yaseChalcedon (cishe 451 CE) kusetshenziswa imetaphysics yesiGreki, kanti laba bokugcina ngoba umqondo kaNkulunkulu ophilayo obhala iBhayibheli eligqugquzelwe uyaphikisana nobunjalo bokuhlanganisa izinkolo ezahlukene bokutadisha kwabo. Sikhathazekile ngamagama angempela wemibhalo.

Amagama avame ukusetshenziswa kuNkulunkulu emiphakathini yama-Israyeli nengeyona yama-Israyeli nawo asetshenziswa kubantu. Lolu hlobo lokusetshenziswa kuwumbono womhlaba oqhubekayo waseMpumalanga Ephakathi, owandisa iNhlangano Yezulu ukuze isebenzisane nabantu. Ukuhlolwa kokusetshenziswa kuka-Eloah, elohim, el, elim (eli ym) njll., amagama esiHebheru noma esiKhaledi, kanye nezilinganiso zesiAramaic, zifakiwe emsebenzini othi God Revealed. Izibonelo lapho i-Eloah (noma i-Elahh) isetshenziswa ngesinye isizwi ukubhekisela kumqondo wokuba ngunkulunkulu ongengu-Eloah, zitholakala ku-2 IziKronike 32:15, Daniyeli 11:37-39, kanye noHabakuki 1:11. Igama elithi Eloah alinaso isihlokwana, nakuba kuHabakuki 1:11 lichazwa ngesifinyezo futhi litholakala kanye ekwakhiweni kwezihloko kuHubo 114:7 (bona iTheological Wordbook of the Old Testament, uHarris ongumhleli, Moody, eChicago, 1980, ikhasi 93). Lezi zinkathazo azinciphisi leli phepha. Isibonelo, imibhalo ku-Brown-Driver-Briggs-Gesenius ngo-El (SHD 410), ekhasini 42, ikhombisa ukuthi igama lisho uNkulunkulu kodwa linezinhlobonhlobo zokusetshenziswa ngaphansi kwezinye izimo ukuchaza imiqondo yamandla, futhi lisetshenziswa kubantu abanamandla nesikhundla.

Ngokufanayo, elohim (SHD 430) ichazwa njengegama elinabuningi futhi libhekisela kubabusi, noma kwabahluleli, noma njengabamele uNkulunkulu ezindaweni ezingcwele, noma njengokubonisa ubukhosi namandla bukaNkulunkulu. Ngakho-ke, leli gama liyandiselwa kubantu kanye neNhlangano yamaNgilosi. Imibhalo yeBhayibheli ikhombisa ukuthi le ncazelo elula yokubonisa ubukhosi bukaNkulunkulu yiyo indlela amagama asetshenziswa ngayo eBhayibhelini. Ngakho-ke, igama laliphethe igunya elalinikezwa uNkulunkulu ngokwalo. Lesi simo siyaphikiswa ngamaTrinitarians.

Imisebenzi yamaTrinitarians efuna ukuqhubekisela phambili imiqondo yeBhayibheli njengesakhiwo esithuthuka siye eTrinity ivamile. Izibonelo ezinhle yincwadi kaKaren Armstrong ethi A History of God (Heinemann, London, 1993) kanye neka C.M. LaCugna ethi GOD FOR US: The Trinity and Christian Life (Harper, San Francisco, 1993). ULaCugna uyavuma (Encyc. of Religion, art. 'Trinity') ukuthi akukho esivumelwaneni esidala noma esisha esinesisekelo seTrinity. Umsebenzi wakudala obhekiselwa kuwo ngalezi zinjongo uwu-Yahweh and the Gods of Canaan ka-W.F. Albright (London, 1968). U-G.R. Driver wethula umqondo wenganekwane encwadini yakhe ethi Canaanite Myths and Legends (Edinburgh, 1956). U-R.L. Fox uya phambili kakhulu kulo mkhuba encwadini ethi The Unauthorised Version: Truth and Fiction in the Bible (London, 1991). Indlela yamaTrinitarians abaqinile ibe ukuguqula ukuhumusha imibhalo yeBhayibheli ukuze kufihlwe le mibono, nokuphika ukubonakala kwegama elithi elohim. UJoshuwa 22:22 uyisibonelo. I-RSV ihumusha umbhalo kanje:

Oqinile, uNkulunkulu iNkosi! Oqinile, uNkulunkulu iNkosi!

UMark S. Smith encwadini ethi The Early History of God (Harper, San Francisco, 1990, ikhasi 8) ubhala ukuthi umbhalo wesiHebheru uthi 'el'elohim yhwh ' el'elohim yhwh noma uNkulunkulu wabankulunkulu kungu-yhwh uNkulunkulu wabankulunkulu kungu-yhwh. Ngakho-ke u-El ku-Elohim usho inhloko yobuningi. USmith ubamba ukuthi lo mbhalo ubonisa ukufakwa kwegama el ku-Hebheru nokuthuthukiswa kwalo kwaba yigama elijwayelekile elisho uNkulunkulu. USmith uphikisa ngokuthuthukiswa kwemibono yesiHebheru, evela kwabaCanaan, mhlawumbe kusukela esikhathini seNkathi Yensimbi I, njengoba kubonakala kuqoqo lwama-Ugaritic, beziphoqa ekukhonzweni kukaYahweh (Intr., ikhasi xxvii). Uthi ekupheleni kobukhosi, ubuYahwism bokukhonza uNkulunkulu oyedwa kwakuyisiko e-Israyeli, okuvumela ukuthuthuka kancane kancane kobunye bukaNkulunkulu (ibid.). USmith uyavuma ukungeniswa kwezinkambiso zenkolo e-Israyeli. Uthi ezinye izinkambiso ezibhekwa njenge-syncretic ziyingxenye yifa lenkolo lasendulo lase-Israyeli (ibid., ikhasi xxxi), mhlawumbe nazo zivela esisekelweni solimi lwamaKhenani oluyilolimi olufana kakhulu neHebheru. USmith uzama ukusungula izimangalo zeBhayibheli bese ezihlola ngaphakathi kwesakhiwo esibanzi.

Lo msebenzi nawo ugxile ekusunguleni isakhiwo seBhayibheli ukuze sihlolwe kabanzi kodwa ngenqophamlando ehlukile kunezikaSmith. Lolo hlolo luqhubeka emsebenzini othi Mysticism Isahluko 4 Judeo-Christianity (No. B7_4). Ngakho-ke, isakhiwo akufanele sibhalwe phansi ngenxa yokucwasa kwezenhlalo. Uhlaka kumele lubuyiselwe ngokwethembeka ngokucabanga ukuthi umbhalo weBhayibheli usho lokho olukushoyo. Ukucwasa kweTrinitiyali kuphazamisa le nqubo. Imibhalo yaseDead Sea Scrolls, eUgarit naseNag Hammadi ikhanyise kakhulu ngalokho okwakuqondwa ngempela njengencazelo yemibhalo yebhayibheli ngesikhathi sikaKristu, futhi lezi zibhekwa njengezidingekayo.

Okubalulekile wukuthi akekho isazi esiqotho ongahle anqabe ukuthi, ngesikhathi sikaKristu, iBhayibheli yayiqondwa ukuthi ibhekisela eMhlanganweni wama-Elohim noma ama-Elim nokuthi leli gama lalidlula kude umqondo wokubili noma weThathu. Umsebenzi obalulekile ngalesi sihloko yi-Izibhalo ZamaHubo: Umsuka Nencazelo Yazo nguLeopold Sabourin, S.J. (Alba House, eNew York; inguqulo ebuyekeziwe futhi evuselelwe (ngemva kuka-1974)). USabourin uveza umqondo weNdlu yoMhlangano yama-Elohim emsebenzini wakhe. Ekhasini 398 nangemva kwalokho, uSabourin uhluza ukusetshenziswa kwegama elithi Eloah kodwa ugwema ukubhekana nokubaluleka kwalo. Kusukela ekhasini 72 kuya ku-74, uSabourin ubhekana neHubo 86:8-10, 95:3, 96:4, kanye no-135:5. Ama-Bene Elim ahlonzwe njengabantwana bakaNkulunkulu, njengalokhu ama-Bene Elyon ahlonzwe ngokunjalo. (Amadodana oMninimandla Onke). Emakhasi 102-104, ukhuluma ngabangenasono noma Abangcwele (qedosim) abavela kuHubo 89:6-8 abangabakhonzayo bakaNkulunkulu ezulwini, nokuthi leli gama lisetshenziswa futhi kubantu abathembekile. Lezi zidalwa ezingaphezu komhlaba ziyizana lika-Elim noma izana lika-Elohim. Izana lika-Elohim liyimadodana kaNkulunkulu (noma kwabaNkulunkulu). uSabourin, ephawula futhi amazwana kaCoppens (ETL, 1963, amakhasi 485-500) ukuthi igama elithi qedosim kuMasoretic Text libhekisela eNkantolo engaphezu komhlaba kaYHVH, ababhekwa njenge-eloahim (amakhasi 102-103), uthi ngalokhu:

Umqondo womhlangano wasezulwini akuyona ifomu lobuciko bokubhala kuphela, kodwa uyisici somkhuba ophilayo wokholo lwama-Israyeli (ikhasi 75).

Uhlelo lokusetshenziswa kwamagama kaNkulunkulu luhlelo olubanzi. Akungabazeki ukuthi incazelo yaqondwa noma ngabe kwakubhalwe ngesiHebheru, noma ngesiAramaic, noma ngesiChaldee. Lolu hlelo ngokungangabazeki luyalandelana olubanzi, olwaluhlanganisa abantu, futhi lwaluneKhonsili eyayisungulwe uKristu eSinayi. Laba elohim kubhekiselwa kubo ku-Eksoda 21:6, lapho igama lihunyushwa ngokuthi abahluleli.

Ngakho-ke igama liyavunywa ukuthi liyizibalo lapha, nase-Eksoda 22:8-9, ngokuhunyushwa kwalo njengezibalo zabahluleli, kodwa igama elisetshenzisiwe yi-elohim. Kukhona, nokho, amagama amabili aqinile futhi ajwayelekile asho 'umahluleli' noma 'abahluleli' ngesiHebheru. Lawa ngu-paliyl (SHD 6414; Ex. 21:22; Deut. 32:31) no-shaphat (SHD 8199; Num. 25:5; Deut. 1: 16, nokulandelayo). Lezi zisho zazisetshenziswa ngesikhathi igama elithi elohim lisetshenziswa. Ngakho-ke, umehluko wawuhloselwe ukudlulisa umqondo ohlukile kunowomahluleli. Umqondo owawuhloselwe ukudluliswa yigama kwakuwukubonisa igunya likaNkulunkulu njengoba lalifakwe enhlanganweni yamaSirayeli. Umkhandlu Olawulayo waseSirayeli awuyingxenye yama-Elohim. Lolu kwanda kwakuyisithombe sohlelo lwasezulwini, njengoba kwaphawulwa ku-Hebheru 8:5. Lolu hlelo lwakuqondwa ngendlela efanayo kuwo wonke uTestamente Elidala futhi lwasetshenziswa ngendlela efanayo kuTestamente Elisha. Kwakuwumqondo owalotshwa nguNkulunkulu ukuthi, ngaleli sivumelwano, wayezobhala uMthetho ezinhliziyweni nasemqondweni yabantu futhi bebengasadingi othisha (Heb. 8:10).

ITestamente Elidala iveza ubudlelwano bokuzithoba kwama-Elohim futhi ikhombisa ububanzi bawo. Iphinde ichaze iNgelosi kaYHVH (efundwa njengeYahovah ngokwezinguqulo zasendulo ze-Yaho ezivela emibhalweni yase-Elephantine; cf. Pritchard, The Ancient Near East: An Anthology of Texts and Pictures, Princeton 1958, amakhasi 278-282) nobudlelwano bakhe noMthetho, okuyisisekelo endabeni yesikhundla namandla kaKristu. Ukuqashelwa okuqhubekayo kweNgelosi kaYHVH kuqala kuGenesise 16:7 (bona inothi elingaphansi kwe-NIV). Uphinde abhekwe ngabahlaziyi njengeNgelosi Yobukhona (Isaya 63:9). Kukhona futhi izikhathi lapho izidalwa eziningi zivela zibizwa ngoYHVH. Izibonelo zokuguqulwa kukaYHVH kube u-Adonai (ngabakwaSopherim) ezindaweni eziyi-134 ziseSihlokweni 32 seBhayibheli Yomlingani (bona futhi iSihl. 31 ngezihloko eziyishumi nanhlanu ezingajwayelekile kanye neSihl. 33 ngezichibiyelo noGinsburg, Isingeniso seBhayibheli LesiHebheru, amakhasi 318-334 ukuze uthole imininingwane).

Ingelosi yavela ku-Abrahama nomndeni wakhe. UHaga wabona Ingelosi (Genesise 16:7) eyayibizwa ngokuthi 'Wena ung uNkulunkulu obona' . Wayengu-El. Lesi sidalwa sasibizwa ngokushintshanayo ngokuthi iNgelosi kaJehova noJehova, Lo Okhuluma Naye – okusho ukuthi kunobuningi. Le Ngelosi, eyayinguJehova, ivela ku-Abrahama kuGenesise 17; 18:3 (okokuqala kwezinguquko eziyi-134 zabakwaSopherim; bheka iMassorah, ss. 107-115 noGinsburg, ibid. ). Izinguquko ezithinta lo mqondo zitholakala kuGenesise 18:3,27,30,32; 19:18; 20:4; Eksoda 4:10,13; 5:22; 15:17; 34:9; Numeri 14:17. Igama elithi Elohim liphathwe ngendlela efanayo, ngakho-ke uhlu ludinga ukunwetshwa. Izidalwa ezintathu ezavela ku-Abrahama zazibizwa ngo-YHVH ngaphandle kokwahlukaniswa, kanti izingelosi ezimbili eGenesise 19 ezabhubhisa iSodoma zazibizwa ngo-YHVH, zombili ndawonye futhi ngaphandle kokwahlukaniswa, okungenzeka kube yimbangela yeshintsho elenziwe ngamaSopherim. Ukubhujiswa kweSodoma kwenziwa ngama-Elohim (Genesise 19:29). Ngakho-ke, isihloko uYahovah noma uYHVH sisetshenziswa ngokohlelo lwezikhundla kusukela kuYHVH Wempi, uNkulunkulu Ophakeme Kakhulu noma u-Eloah, kuya ku-Elohim wase-Israyeli ongumngane ongezansi, kuya kwezithunywa ezimbili ezaziphansi kwalowo Elohim. Ngakho-ke, leli gama liyigunya elinikezwe ngu-Eloah. Elohim owawuyiNgelosi kaYHVH wavela futhi ku-Abimeleki eGenesise 20:4 nangemva kwalokho. EGenesise 21:17-30, u-elohim ubizwa ngokuthi iNgelosi ka-elohim.

U-Abrahama naye wabizwa ngokuthi u-elohim kuGenesise 23:6. Le migama iguqulelwa ngokuthi inkosi enamandla kodwa amagama athi nâsîy' (SHD 5387) okusho ophhakeme njengenkosi noma isheikh, kanye no-elohim (SHD 430), ngaleyo ndlela kusho inkosi noma inkosana elohim.

Genesise 23:6 "Sizwe, nkulunkulu wami: unginkosi enamandla phakathi kwethu; ekukhetheni izidleke zethu, fihla abafileyo bakho; akekho phakathi kwethu ongakuvimbela isidleke sakhe, ukuze ufihle abafileyo bakho." (KJV)

Amagama ahunyushelwe njenge "inkosi enamandla" empeleni ngumholi wama-elohim. Lokhu kuyinkimbinkimbi kancane kwamaTrinitarians kanye neJudaismu yanamuhla, ngakho bobabili bayihumusha njenge "inkosi enamandla". Ngakho-ke u-Abrahama noMose bobabili babebizwa ngokuthi ama-elohim eBhayibhelini.Ingelosi kaJehova yabizwa ngokuthi elohim, Yahovah, kanye neNgelosi kaYahovah ekunikeleni kuka-Isaka kuGenesise 22:11-12 (bona iBhayibheli le-Interlinear). Lo Muntu ophansi wayengazi konke. Wavela kuGenesise 24:7,30-44,48 futhi kwacaca ukuthi wayengeyena u-Eloah.

Ingelosi kaYHVH yaziveza kuJakobe njenge-El Beth-El noma uNkulunkulu (El) weNdlu kaNkulunkulu, ngaleyo ndlela uMpristi Omkhulu weNdlu kaNkulunkulu (Genesise 28:21-22). Lo YHVH, i-Elohim yamaPatriarki kanye ne-El yeNdlu kaNkulunkulu, kamuva uziveza njengeNgelosi ka-HaElohim noma uNkulunkulu (noma oonkulunkulu) (Genesise 31:11-13). Lo elohim uyalela uJakobe (Genesise 35:1-13). KuGenesise 35:11 nangemva kusetshenziswa u-AbiEl okusho ukuthi uNkulunkulu uyuBaba wami. Igama elithi Elohim Abi El Shaddai liphinde lisho uNkulunkulu oNkela uNkulunkulu Onamandla Onke (bona iphepha elithi God Revealed Chapter 1 Ancient Monotheism (No. G1)). Lo Mngelu wayeyiPeniel noma Ubuso bukaNkulunkulu (Gen. 32:24-30). U-Hoseya uchaza lo Mngelu njenge-elohim (Hos. 12:2-9). Lo Mngelu, oyedwa kwama-elohim, wayeyi-Elohim (noma iKaputeni) wamaSosha (Elohi ha Tseba'avch) okwathi ngokungalungile wabizwa ngokuthi uNkulunkulu wamaSosha (kucinywa ukubhekisela ku The).

Wayengu 'ach elohim noma uMfowabo Elohim okhombisa ubudlelwano bomndeni obubanzi bama-elohim. I-Amos 9:5 nayo inencazelo efanayo ehambisana ne-Joshua 5:15. Lo Ngelosi wayenguMphathi weSibutho noma uKaputeni weMpi kaNkulunkulu. 'Yahovah Uyisikhumbuzo Sakhe' kubonakala kuyigama elinye lalo Ngelosi. Umqondo wesitembu noma uphawu kungenzeka ukuthi utholwe ku-Eksodu 3:15 (Igama Lami Liyisikhumbuzo Sami). UJakobe wabona lo elohim njengeNgelosi Yokukhulula (Genesise 48:15-16).

Le Ngelosi kaYHVH yakhuluma noMose eNtabeni kaNkulunkulu (HaElohim) futhi yazazisa njengeElohi ka-Abrahama, u-Isaka noJakobe (Eksodu 3:1 -6,10-12). Uhlukaniswa no-Eloah, uNkulunkulu Wempi noma uNkulunkulu Ophakeme Kakhulu. Lo Moya waba iNgelosi eFini le-Exodo (Ex. 13:21; 14:19 (qaphela ukufana kokuhlonza)) eyayiyi-YHVH eyadonsa ulwandle emuva (Ex. 14:21), uYHVH osemqokobeni womlilo nentuthu (Ex. 14:24). Ngakho-ke unezihloko ezishintshanayo. Kwakuyena onike uMose uMthetho wasungula abaholi abangamashumi ayisikhombisa base-Israyeli (Eks. 24:9-18). IDeuteronomi 5:30-33 ichaza lesi sidalwa njengeYHVH futhi ungumthunywa kaYHVH wamabutho, lowo uKristu athi akekho umuntu ombona futhi akekho umuntu oke wezwa izwi lakhe (Joh. 5:37; 6:46). Lo Mngeli wawuqondwa njengobuKhona bukaNkulunkulu, ngakho-ke wabizwa ngokuthi iNgelosi YobuKhona. UnguNkulunkulu ongaphansi oqokiwe njenge-Elohi wase-Israyeli nguNkulunkulu wakhe ngaphezu kwabalingani bakhe (IHubo 45:6-7; bheka futhi Heb. 1:5-13; Roma 15:6; Efesu 1-3). UYHVH wathumela lo Mngeli ukuze akhiphe u-Israyeli eGibhithe (Ahlayo 20:16) futhi akhishwe abahlali baseKhanani (Eksodus 33:2-3). Lo Mngeli wayenguYHVH okhuluma noMose ubuso ngobuso (Eksodus 33:11) futhi uMose akazange abahlukanise ngendlela ebalulekile (Eks. 33:12-17). Ngakho-ke, ubukhona bukaNkulunkulu babhekwa njengobukhona kulo Mngeli owayengobuso bakhe noma i-persona, igama lesiLatini elisho ubuso noma imaski, lapho igama elithi 'person' lithathwe khona, futhi lisetshenziswa ngokungalungile futhi ligcinwe eButhathu.

Lo Mngeli kaYHVH wahlala no-Israyeli ngesikhathi sobuJaji futhi ubizwa ngoYHVH (bona Jaji 6:11 nangaphambili). Lo Mngeli ubizwa ngo-Adonai (vesi 13), noYHVH (vesi 15) (ashintshwe ngamaSopherim), kanye noMngeli ka-Elohim (vesi 20). Lo Mngeli ubizwa nangokuthi YHVH Shalom noma 'Owenza Ukuthula', ngakho-ke uyinkosi yokuthula, isihloko sikaMesiya. Gidiyoni wathandaza futhi wanikela ngesidlo kuNkulunkulu hhayi kulo elohim (Jdg. 6:36), nakuba lo elohim evumela uMoya weNkosi ukuba ungene kuGidiyoni (Jdg. 6:34).

Ingelosi yavela kubazali bakaSamasoni futhi yabizwa ngokuthi elohim (Jdg. 13:19-20). Ingelosi yamemezela igama layo njengepel'iy (Jdg. 2:18), elisondele egameni elithi 'ngumangalisayo', okuyisihloko sikaMesiya (kusuka kuIsa. 9:6). Ingelosi ivela ezinsukwini zamaKumkani (2Sam. 24:16, 1Chr. 21:12 -30). Lo Mngeli ungumxhumanisi phakathi kwezulu nomhlaba kusukela ku-1 IziKronike 21:16. Ingelosi kaYHVH kwakunguYHVH okhuluma ngomprofethi uGadi (v. 18). Inguqulo kuSamuweli ikhombisa ukuthi kuneYHVH ezimbili ezibandakanyekayo: Ingelosi kaYHVH noYHVH okwenzela yena umnikelo. YHVH-ke wayala iNgelosi (1 IziKronike 21: 27). UDavide wakhuthazwa ukwesaba iNgelosi kaJehova ngakho-ke wadlulisa iTempile noma iNdlu kaNkulunkulu (1 IziKronike 22:3).

Ingelosi kaJehova yavela ku-Eliya futhi yabizwa ngoJehova (1 AmaKhosi 19:5-12). Yakhuluma igxeka inkosi ku-2 AmaKhosi 1:3. Ku-2 AmaKhosi 1: 15, wakhuluma egameni likaYHVH, owaziswa njengoYHVH WamaSibindi eZibulo ku-2 Ababusi 19:31-32; 2 IziKronike 32:31; Isaya 37:33-36 ibhekana noYahovah okhuluma noIsaya. Lo Ngelosi kaYHVH, uNkulunkulu ophakathi kukaYHVH no-Israyeli, ungumvikeli wakwa-Israyeli (IHubo 34:7).

Inhlonipho Izindlela zokubhekisela kuYahovah kanye noMphakeli wakhe, uYahovah wamabutho, zitholakala kuHezekeli (bheka futhi SHD 3068, 3069). UYahovah ubhekisela kuYahovah wamabutho njengoYahovih (isb. Hezek. 16:36; 31:10,15; 36:5; 38:10,14; 39:8 njll.). I-dabar Yahovah noma igama likaYahovah ivame ukuhumushelwa ku-Ezekiyeli. I-Ezekiyeli 31:1ff. ibhekisela eGadini kaNkulunkulu (HaElohim). U-Adonai Yahovih usetshenziswa kulesi siprofetho kuHezekeli 29:8, ngaleyo ndlela kubonisa umehluko phakathi kweZwi likaNkulunkulu nokusetshenziswa kuka-Adonai Yahovih. Umqondo wesiHebheru ngaleyo ndlela wakhula waba yiMemra, eyahunyushwa njenge-logos eTestamenteni Elisha yesiGreki.

IngeLoyi noma iZwi likaNkulunkulu njengeMemra liqondwa njengoMesiya. UHezekeli 3:1-9 ubonisa iNgelosi njengoMahluleli futhi iyaziswa njengeYHVH neNgelosi kaYHVH. USathane ume njengomsolwa. Ingelosi inamandla okwahlulela ngaleyo ndlela iyahlulela ngobulungisa eTestamenteni futhi iyingqayizivele ka-Elohim kaHubo 82:1 omi ebandleni lama-El futhi ehlulela phakathi kwama-elohim. Isithenjwa sibhekisela ekwamukeleni umkhonzi kaYHVH, iGatsha. IHubo 110:4 yandisa ubuphristi kusuka ku-Aaronic kuya kuMelchisedek ngaleli bunjalo. Ama-DSS abonisa ukuthi ubuJuda babulindele uMshumayeli wokuza kabili (bona uG. Vermes, The Dead Sea Scrolls in English, ikakhulukazi iMessianic Anthology kanye nokuhunyushwa kwezingcezu eziyishumi nantathu ezivela emgodini XI).

Umlando womshumayeli wawunguNathan nowakaLevi (bona Zakariya 12:10; ngakho-ke Luka 3). I-Messianic Anthology igcizelela izithembiso kuLevi kuDuteronomi 33:8-11 no 5:28-29. Lo mbhalo uchaza umprofethi waseDuteronomi 18:18-19 njengomela uMesiya, njengoba kwenziwa kuNumeri 24:15-17. UMesiya ka-Aroni noMesiya wakwa-Israyeli kwakuyindoda efanayo ngokweMthetho waseDamascus (VII) kanye nesigaxa esingakashicilelwa esigodini IV (Vermes, ikhasi 49) Izihumusho zaseQumran zibhekisela kuMelkisedeki njenge-Elohim no-El. Lokhu kuvela emqondweni wokwahlulelwa kokugcina okuqhutshwa umpristi nompristi wobuMesiya. ISAmbulo 52:7 isebenzisa i-elohim esimweni sokufika kweMesiya eZiyoni (bona iHebheru 12:22-23). Wayeqondwa ukuthi uyafana neNgilosi Enkulu uMichael futhi wayeyinhloko yamaNdodana ZaseZulwini noma Oonkulunkulu Bezobulungisa. Ngakho-ke ezinye izinhlangano zamaJuda zazi uMesiya njengoMichael (kusuka kuDan. 12:1). Lena yayiyimfundiso yakudala yamaSeventh-Day Adventist kuze kube ngo-1931 nokufa kuka-Uriah Smith futhi yahlala kuze kube ngo-1978 lapho bamukela iTrinitarianism.

UMesiya futhi kucatshangwa ukuthi ungumelekezedeku. Lesi sicabango siwumphutha. UMesiya ungumpristi omkhulu wohlelo lukaMelkisedeki, ubuphristi bukaNkulunkulu. Igama elithi Melkisedeki lisho ukuthi "inkosi yami iNobulungisa" noma "inkosi yami iBulungisa" (ubulungisa nobulungisa kuyafana – bheka iVermes Dead Sea Scrolls in English). Uma uMelkisedeki wayenguMesiya, bekuzoba nenkinga enkulu ngokuba ngumuntu kanye nokunikela. Ukuqagela kwamaKristu ukuthi uMelkisedeki unguye uMesiya kusekelwe ekuqondeni kabi imibhalo kuHebheru 7:3. Amagama athi 'ngaphandle kukayise, umama nomlando womndeni' (apator njll.) abhekisela esidingweni sokuba nomlando wombutho wobuphristi baka-Aroni obhalisiwe (Neh. 7:64) kobupristi bukaLevi. Igama elithi ukuqala kwezinsuku nokuphela kokuphila libhekisela esidingweni sokuqala imisebenzi eneminyaka engamashumi amathathu nokuyeka eneminyaka engamashumi amahlanu (Num. 4:47). Umpristi Omkhulu waphumelela ngosuku lokufa kombusi wakhe wangaphambilini. UMelkisedeki akanaso lesi sidingo. Incwadi yamaHebheru ibhala ukuthi wayengumuntu (Heb. 7:4). Wenziwa wafana nendodana kaNkulunkulu (Heb. 7:3) kodwa wayengeyena indodana kaNkulunkulu eyayengomunye umpristi (Heb. 7:11).

Ngakho-ke, bonke abakhethiwe bangabamba iqhaza ebuphristini, benziwa bafana nendodana kaNkulunkulu, kungakhathaliseki ubuzwe nobudala, kuqhubeke phakade. Mayelana nokuthi uMelkisedeki wayengubani, singakwazi kuphela ukuqagela (bona iphepha elithi Melchisedek (No. 128)). Ama-Essene baqonda kabi lo mbhalo ngokwembono yobumessiya, njengoba abanye abalandeli bezimfundiso eziyisisekelo zanamuhla benze. Kubonakala sengathi incwadi yamaHebheru yabhalwa ukuze ilungise leli phutha, kodwa yona nayo yaqondwa kabi. I-Midrash ibamba ukuthi wayenguShem (ngokukaRashi) eyinkosi (melek) endaweni elungile (tsedek) (Abraham ibn Ezra no Nachmanides). Le ndawo yayiyindawo lapho iTempile yayizokwakhiwa khona ukuze kube khona Ubukhona bukaNkulunkulu, okwashiwo yiMidrash ukuthi kubhekisela eJerusalema yonke, ngokombhalo othi Ubulungisa bahlala kuyo (Isa. 1:21) (ibn Ezra no Nachmanides, bheka Soncino fn. Gen. 14:18).

Nokho, okubaluleke kakhulu, umqondo weKhonsili yama-Elohim wawuphelele futhi awungaphikiswa, njengoba kuwukuhunyushwa okufanele kwemibhalo yeTestamente Elidala ebandakanya elama-eloahim. Uhlaka olungaphansi lwama-Elohim luyaqondwa ngakolunye uhlangothi kodwa luyaphikiswa maqondana noMichael noMelchisedek.

YHVH Sabaoth noma YHVH wamabutho kuyigama likaNkulunkulu (kusuka ku-Isa. 51:15; 54 :5; Jer. 10:16; 32:35 et seq.; Amos 4:13; 5:27) ongumEloah. Lo Muntu unendodana, mhlawumbe ngokufunda umbhalo ku-1 IziKronike 22:11 (esikhundleni se-hayah, SHD 1691), njengendodana kaYehi Yahovah. Impela u-Eloah unendodana, kusukela kuIzaga 30:4-5. Ngakho-ke indodana ka-Eloah ibonakala iyisithombe sika-Elohi wase-Israyeli, kodwa akayona into yokuthandaza nokunikela ngesidlo.

Lo Elohim, ogcotshiwe nguNkulunkulu wakhe, onesihlalo sobukhosi sama-elohim (IHubo 45:6-7), emi eMhlanganweni wama-El futhi ahlulele phakathi kwama-Elohim (IHubo 82: 1). Ngakho-ke:Vuka wena Elohim, uhlulele umhlaba (Hubo. 82:8).

Umphumela wokugcina walomsebenzi weNgelosi kaJehova njenge-Elohim wandiselwa endlini kaDavide eTestamenteni Elidala. Ngakho-ke, kuqinisekile ngokuphelele ukuthi ikusasa labakhethiweyo njengendlu kaDavide njengoKumkani wase-Israyeli kwakuwukuba babe njenge-elohim, neNgelosi kaJehova ihola phambili.

Zekariya 12:8 Ngaleso suku iNkosi izovikela abahlali baseJerusalema; futhi ophansi kubo ngalolo suku uzoba njengoDavide; indlu kaDavide izoba njengakaNkulunkulu, njengengelosi yeNkosi phambi kwabo. (KJV)

Igama elithi phambi kwabo lihunyushwa kwenye indawo njengekhakhulu kwabo. Ngakho-ke iNgilo kaJehova wayengu-elohim okhakhulu komuzi wakwa-Israyeli. Lo Muntu angaba uMesiya kuphela.

Ngakho-ke iTestamente Elidala ibheka ukunyuselwa esikhundleni sika-Israyeli. Umuzi wenkosi unyuselwa esimweni sama-elohim abusa eJerusalema phakathi kwezizwe. Sibona ukuthi lo mqondo awuyona into esemzimbeni futhi awuthuthukiswanga eTestamenteni Elisha.

ITestamente Elisha (Izenzo 7:38) liqinisekisa ukuthi kwakuyiNgelosi eyabonakala eSinayi eyakhuluma noMose futhi eyayinikeza uMthetho (Izenzo 7:53), futhi lichaza uKristu njengeNgelosi yeTestamente Elidala. Ngaphezu kwalokho, iTestamente Elisha (AmaHebheru 1:8-9 ecaphuna iHubo 45:6-7) libonisa ngokusobala ukuzithoba nokulalela kukaKristu.

Igama elilodwa elisetshenziselwa uNkulunkulu Ophakeme Kakhulu ngu-Eloah. Lisetshenziswa kuNkulunkulu uBaba futhi alikaze lisetshenziselwe uKristu. Igama elijwayelekile elisetshenziselwa ukubhekisela ku-oda olubanzi lweZibulo elisebenza ngaphansi kwegunya likaNkulunkulu ngu-Elohim.

Ama-Elohim asebenza kokubili njengeKhomishini phakathi kweZibulo nasebantwini. Isikhundla esishiwo ngamaTrinitarians sokuthi iKhomishini iyikomidi labaphathi baseJerusalema siyisibikezelo esithathwe emazwini akhona ku-Eksodus. Kwakuyiqonda eyamukelekile ngekhulu lokuqala ukuthi izinga lama-Elohim noma lama-Theoi lalifinyelela kubantu, futhi kwakuqondwa kanjalo ukuthi yayifinyelela kuMose, ngokubhekisela kuPhilo noJosephus. Isikhundla sobuKristu sasinjalo njengoba sashiwo ngu-Irenaeus. Lokhu kuqondwa kahle ososayensi banamuhla. Isibonelo, uGregg noGroh babhekisela ku-Irenaeus othe:

Akekho omunye obizwa ngoNkulunkulu ezibhalweni ngaphandle koBaba wabo bonke noNdodana, nalabo abanamukelo (Early Arianism - A View of Salvation, Fortress Press, Philadelphia, 1981, ikhasi 68).

U-Irenaeus wasebenzisa igama lesiGreki elithi theoi elalingalingana nelesiHebheru elithi elohim. Ukuqagela kwamanje ukuthi kusukela kulesi sitatimende, iqembu lezithunywa ezingelosi alizange lifakwe kulo gama.

Okungukuthi, kubhekwa ukuthi zaziphansi kwabantu (ngenxa yokungaqondi kahle 1 Kor. 6:3, okuxhumene ngokuphelele neqembu lezithunywa ezingelosi ezawa) noma babengenaso ukwamukelwa, okwabengadingeki kubo. Iqembu lezithunywa ezawa labhekwa ngabafundisi bezinkolo bokuqala njengabantu abangakwazi ukuzisola (lokhu kuthuthukiswe kabanzi emsebenzini othi God Revealed).

Ucwaningo lwanamuhla lukhombisa ukuthi uJudaismu wawuvuma ukuhlukana kobunkulunkulu – okungukuthi uNkulunkulu omkhulu oyedwa noNkulunkulu ongaphansi kuze kube enkathini Ephakathi (bheka uPeter Hayman, Monotheism: A Misused Word In Jewish Studies? JJS 42 (1991) , 1-15; Margaret Barker, The Great Angel: A Study of Israel's Second God, SPCK, London, 1992; futhi noHurtado, One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism, Fortress/SCM; indatshana yakhe ku-Dictionary of Jesus and the Gospels (eds. Green McKnight no Marshall, Inter-Varsity Press, 1992); kanye nenqaku lakhe elingakashicilelwa elithi "Sisho ukuthini ngokuthi 'Ubunye bukaNkulunkulu ngekhulu lokuqala'?" (iphepha locwaningo leNyuvesi yaseManitoba). I-Theological Wordbook of the Old Testament (93c) iyaphika ukuthi igama elithi Elah, igama lesi-Aramaic elibhalwe eBhayibhelini elisho uNkulunkulu, livela ekuhlanganisweni kukaNkulunkulu ababili, u-El no-Ah (elifinyezwe laba u-Ahyeh noma "ngizoba" njengoba kuphakanyiswe nguFeigin (JNES 3:259)). Akukho ukungabaza ukuthi isidalwa u-Eloah uNkulunkulu Osekelelwene kanti nokuthi ububili bokukholwa kwama-Israyeli buhlanganisa ngqo izinhlobo eziphakeme nezincane.

Lapho kubhekiswa kuNkulunkulu Osekelelwene, uhlukaniswa noYHVH ongaphansi ngesihloko esithi YHVH WamaSosha, noma u-Elyon, isibongo esisho Osekelelwene. Isizathu sokuthuthukiswa komqondo kaNkulunkulu sichazwe nguSmith (loc. cit.) . Uthi uNkulunkulu wokuqala wakwa-Israyeli kwakungu-El. Lokhu kungenxa yokuthi u-El akuyona igama lamaYahwisti. Ngakho-ke u-El wayenguNkulunkulu oyinhloko wokuqala weqembu elabizwa ngokuthi i-Israyeli. USmith uthola ukwesekwa kuGenesise 49:24-25, okwethula amagama ka-El ahlukile ekukhulunyweni ngoYHVH esahlukweni 18. Futhi, kuDuteronomi 32:8-9, uYHVH ubekwa endimeni yomunye wabafana baka-El, lapha ebizwa ngokuthi u-Elyon.

Lapho oPhezulu (elyon) enika izizwe ifa lazo, lapho [Y]ehlukanisa abantu, [Y]ehlela imingcele yezizwe ngokwezibalo zezidalwa zobunkulunkulu. Ngokuba ingxenye kaJehova yizinceku zakhe, uJakobe ifa aliphethile (Smith, ikhasi 7).

I-Soncino ihumusha iMasoretic Text (MT) kanje: ngokwezibalo zezingane zika-Israyeli. Ngakho-ke, uxhumano lulinganiselwe emizini eyishumi nambili nasemiphakathini yamaKhenani, kodwa kuphela nguRabbi Rashbam.

UMbhalo WesiMasorethi (MT) ufunda ukuthi bene yisrael lapho iSeptuaginta (LXX) ifunda khona aggelon theou kanti iQumran ifunda bny 'ilhym [noma bene eliym] (bheka uSmith, n. 37 ephawula futhi uMeyer, noSkehan BASOR 136 (1954): 12-15 (bona Incwadi Yokuqala kaKlementi, esebenzisa aggelon theou), nombhalo kaBen Sira 17:17, okhombisa ukuchazwa kwesahluko esilandelayo seDuteronomi 32:8, kubonisa umbusi ongcwele wesizwe ngasinye). Ngakho-ke imibhalo yakudala isekela lokhu okungenhla kanti iMasoretic ibonakala yashintshwa kamuva. I-RSV yamukela le mbono futhi ihumusha imibhalo njengeZindlalifa zikaNkulunkulu.

Ukwabiwa kwezizwe ngokwezibalo zamaNdodana kaNkulunkulu noma i-Elohim/eliym kubonisa ngokwengeziwe uhlelo olubanzi. Esikhundleni sokuxhasa umbono wokuthi kunesakhiwo esisathuthuka, siphinde sixhase isakhiwo esibanzi esifihlwe yiJudaismu yamaFarisi – futhi lokhu kufihlwa sekuxhaswe ngaphandle kokuphikiswa okukhulu ngamaTrinitarians.

USmith uqobo uthi:

Njengoba kunobufakazi obuncane bokuthi u-El ungumNkulunkulu wase-Israyeli ohlukile ngesikhathi sobuJaji, kanjalo no-Asherah akanabufakazi obanele bokuthi ungumdeshikazi wase-Israyeli ohlukile kulesi sikhathi. Izimpikiswano ... ezisekelwe kuJaji 6 lapho ekhulunywa ngaye noBali.

Ukuqonda kwesifunda njengokwakhiwa okwandisiwe kwama-elim akuqondakali ngokuphelele ososayensi. Umbono wokuhlanganiswa kwezinkolo usetshenziselwa ukuchaza izihloko ezihlukahlukene nezikhundla. Nokho, lokhu kwakungekho kudideka phakathi kwezizwe njengoba abanye ososayensi bengasenza sikholwe. Umbono wokuthi abakhethiweyo babe ngama-eloah wamukelwa njengengqikithi eNcwadini Yezinganekwane ZikaGilgamesh lapho uNowa (Uta-Napishtim) enziwa ngomunye wama-elim noma ama-eloah (bona i-New Larousse Encyclopedia of Mythology, Isahluko 'Assyro-Babylonian Mythology', Hamlyn, 1984, ikhasi 63).

Oyaziwa ngokuthi uYahweh (noma ngokunembile, Yahovah) okukhulunywa ngakho ngenhla, kusuka kuDuteronomi 32:8-9, uyiYahovah ongaphansi wase-Israyeli owabelwa i-Israyeli njengesizwe esibalulekile sokubuyiselwa. Ukwabiwa kwezizwe ngokwezibalo zezidalwa zikazulu lapha kudlula amashumi amathathu, njengoba kwakuqondwa ukuthi kwakukhona izizwe ezingamashumi ayisikhombisa noma izilimi. Ngakho-ke, kungaqagelwa ukuthi kwakuqondwa ukuthi kwakuzoba nezidalwa zikazulu ezingamashumi ayisikhombisa ku- iKhonsili ephelele yama-Elohim.

I-Sanhedrin noma iKhonsili yamaKhulukhulu eyasungulwa eSinayi yayiyisibonelo sohlelo olwandisiwe. Ukuthi abagadi bezizwe noma ama-elim baphikisana noNkulunkulu kanye neYHVH yakwa-Israyeli kubhalwe kuDaniel 10:13 (bheka Deut 32:18). Ngakho-ke iKhonsili ebanzi kumele ukuthi yayinani elikhulu lama-Elohim avukelayo. Lezi zidalwa zizobuyiselwa esikhundleni zivela emaqenjini abakhethiwe kusukela ekuvukeni kokuqala kwabafileyo.

UHarvey (encwadini ethi Jesus and the Constraints of History, esahlukweni esithi 'The Constraint of Monotheism', Westminster Press, Philadelphia, 1982) uphawula ukuthi lesi sihlonipho sisetshenziselwa ukuchaza izinhlamvu ezingeyena uNkulunkulu. uMose ubizwa ngokuba ngcwele. Ubizwa ngokuthi Theios kuJosephus (Antiquities of the Jews 3:180; 8:34,187; 10:35) futhi nakuPhilo (isb. Vita Moses 1:158). UHarvey ubheka ukubhekisela kuMose njengodivayini njengento yezilimi engafaneleki ekuchazeni ubuNkulunkulu obuyingqayizivele bukaNkulunkulu.

Nokho, akekho ocazulayo owabonakala eyazi ukuthi kwakunguNkulunkulu owenza uMose waba yi-Elohim wamenza i-Elohim eGibithe wamenza u-Aroni umprofethi wakhe. Lawa magama asetshenziselwa kuphela isenzo sobunkulunkulu, kodwa ukudluliselwa kwamandla kukhonjiswa ukuthi akusikho okuvela kuNkulunkulu Ophakeme kuya eNgelosini Yobukhona kuphela kodwa futhi kuya kuMose, owaba ubufakazi bokuqala obuqondile eBhayibhelini esinabo bokuthi izinga le-Elohim lalinwetshwa kubantu, futhi ngomyalelo oqondile kaNkulunkulu (bona Eks. 4:16; 7:1). Uma izinga le-Elohim belingeke likwazi ukudluliselwa ngomyalelo we-Eloah, ngakho-ke uNkulunkulu yena uqobo wayezophoqa uFaro ukuba aphule iYiseLwayo Yokuqala ngokwenza uMose abe yi-Elohim kuFaro. Okusho ukuthi, uFaro wayezoba ne-Elohim ephathelene naye ngaphambi kukaNkulunkulu.

Nokho, iYiseLwayo icacile ukuthi ayisho lokho. Ngokumqoka, uNkulunkulu wayeveza ukuthi igama elithi phambi noma eceleni lalisho ngokukhethekile esikhundleni, noma ngaphandle kokudluliselwa kwamandla namandla. Ngakho-ke, uNkulunkulu wayengakhetha ama-Elohim abaphansi kwa-Israyeli eSahlukweni 45:7 ngaphandle kokuthinta umqondo namandla yoMthetho Wokuqala. Ukusetshenziswa kwegama elithi Elohim ngokudluliselwa kwamandla kubaphathi, njengabahluleli eJerusalema, kubhekwa njengokubonisa ukuthi igama elithi Elohim njengoNkulunkulu, ngakho-ke, alidluli izimo ezintathu empeleni. Lena mqondo ongenangqondo kubonakala uguqula umcabango osekhona eTestamenteni Elidala.

Igama elithi Elohim lasetshenziswa kokubili kuZibhanxa ZamaNgilosi nakulabo ababenegunya ebuholini bobuphristi, ikakhulukazi uMose, ukukhombisa ukuthi izinga le-Elohim, nobunye bukaNkulunkulu nemvelo yaKhe, kwakuzonwebeka ukuze kubandakanye isintu. Uma bekungeyikho lokho, ubuphristi babuzobe bungcolisa igama likaNkulunkulu njalo.

Igama elithi elohim liyigama eliphindaphindiwe elisetshenziselwa ukubhekisela eqenjini lezithunywa ezingelosi, noma kuNkulunkulu osebenza ngazo noma nazo. Lokhu ngokwalo kukhombisa ukuthi igama elithi elohim liyigama eliphindaphindiwe elandisa umqondo kanye nobubanzi bokubusa kukaNkulunkulu kuye kwesakhiwo esiphansi kwakhe. KuGenesise 35:7 igama elithi elohim linezenzo eziphindaphindiwe, kodwa lihunyushwa ngokuthi "uNkulunkulu wembulwa" kunokuthi "oNkulunkulu babembulwa." I-Soncino iphawula ukuthi:

Igama elithi Elohim elichaza uNkulunkulu ngokwesisimo sobunkokheli lingasetshenziswa ngobuningi; kodwa akukho elinye igama elisho uNkulunkulu elake lasetshenziswa kanjalo.

I-Soncino iyaqhubeka nokuphawula ukuthi igunya lamaRhabhi u-Abraham ibn Ezra laqonda lo mbhalo ukuthi ubhekisela ezingelosi. Lesi sihloko singathuthukiswa ukuze sikhombise ukuthi sasibhekisela eNgelosini Yobukhona noma kuMesiya. Into ebalulekile wukuthi ukuqonda kokusetshenziswa kwegama elithi elohim lapha kuvunywa ukuthi kusabalalisa nakubantu bezingelosi. Ngakho-ke, umqondo wokwandiswa kwamandla okuba yi-eloahim kubantu bezingelosi wawukhona ngaphakathi kobuJuda. Ukwandiswa kwalesi simo kwabakhulunywe ngabo eBhayibhelini kwaqala okungenani kusukela ngesikhathi sikaMose.

Ukubhekisela ku-Isaya 44:8, njengesibonelo sokuthi uYHVH ungumElohim oyedwa – okunikezwa amaTrinitarians – kungamanga nje. IsAmbulo 44:6-8 sithi:

Utsho kanje uJehova, uMbusi wase-Israyeli, noMsindisi wakhe, uJehova wamabutho: Mina ngiyisiqala futhi mina ngiyisiphelo; futhi akekho uNkulunkulu ngaphandle kwami ... Ingabe kunoNkulunkulu ngaphandle kwami? Yebo, akekho. Angikaze ngazi itshe. (Interlinear)

Kuthiwa uYahovah (noma ngokungalungile uJehova) ungomunye lapha kodwa umbhalo empeleni ubhekisela ezintweni ezimbili, uYahovah iNkosi yakwa-Israyeli noYahovah wamabutho. UYahovah iNkosi yakwa-Israyeli ukhuluma ngoYahovah wamabutho. UGreen uhumushe umbhalo ngokufaka "naye uMsindisi wakhe" ukuze kubonakale sengathi bobabili babhekiselwa njengomunye. Ngokufanayo, uGreen uhumushe igama elithi biladay (SHD 1107) njenge "ngaphandle" ku-Isaya 44:6 futhi njenge "ngaseceleni" ku-Isaya 44:8. Nokho, umqondo wokuthi "ngaphandle" noma "ngaseceleni" yilokho okudluliselwe lapha.

IsAmbulo 44:8 ichaza ngokusobala ukuthi lowo muntu okukhulunywa ngaye, okungukuthi uYHVH wamabutho, ungunguEloah. Eloah yigama elilodwa elibhekisela kuphela kuNkulunkulu uBaba noma kuNkulunkulu wamabutho. Kusukela kuIzaga 30:4-5, siyazi ukuthi lo Eloah ungunguNkulunkulu uBaba futhi unendodana ebekwe kuye ebudlelwaneni bakhe ne-Israel eTestamenteni Elidala. Ubuyuda, UbuSulumane nobuKristu beBhayibheli bukhuleka lo muntu njengoNkulunkulu Omkhulu Oyedwa. UYahova wase-Israyeli, njengoba kuchazwe ngenhla, uyisithunywa sobukhona okuyiMesiya. Umbhalo ubonisa ukuthi kukhona ama-YHVH amabili lapha, lapho uYHVH ongaphansi wase-Israyeli ememezela ukukhuphuka kukaYHVH wamabutho. Lo YHVH wamabutho uyi-Eloah futhi ngaphandle kwakhe, akukho Elohim. Lo mqondo wenza isisekelo seMiyalo Yokuqala. Ngakho-ke, iYHVH yakwa-Israyeli lapha ihlukanisiwe futhi incane.

UNkulunkulu oncane wakwa-Israyeli, iNgilo kaYHVH ongumMesiya, ungumpristi omkhulu weNdlu noma iThempeli likaNkulunkulu. Ungu-El BethEl. Incwadi yamaHebheru ikhomba ukuqokwa kwakhe ngokuqondile kusuka kuHubo 45:6-7. Akungabazeki ukuthi lo elohim wagcotshwa futhi waqokwa phezu kwabalingani bakhe (metoxous) noma ozakwabo (Heb. 1:9) eMkhandlwini. Umkhandlu wama-Elohim aphathwa yena njengoMphristi Omkhulu ubonakala ekuhlelweni kweThempeli, njengoba iThempeli laseZiyoni liyisibonelo nomthunzi wesakhiwo sezulu (Heb. 8:5). Ubuphristi Obukhulu beThempeli buqukethe abangamashumi amabili -abapristi abaphezulu abane bamaphiko kanye nomphristi omkhulu ophakathi. Le nhlangano ibonakala eSishayameni Sabadala esesahlukweni 4 no-5 seSambulo. Lesi Sishayameni Sabadala/Elohim sibizwa kuyo yonke i-cosmology yaseMpumalanga Ephakathi kusukela eSumeriya kuya eGibhithe, okubonisa ukuthi lesi sakhiwo seBhayibheli sasaziwa kabanzi (bheka futhi Eliade Gods, Oonkulunkulu Besifazane Nezinganekwane Zokudala, Harper and Row, eNew York, 1974, amakhasi 21-25).

IHubo 89:5-8 libhekisela kuYHVH othembekile emhlanganweni wabangcwele (isixuku). Ungaphezulu kwezingane zamaQhawe (noma ama-Eliym njengobuningi buka-El, okusho oonkulunkulu). U-El uyesabeka kakhulu enhlanganweni (enhlanganweni yangaphakathi noma eKhomishini) yamaqaddoshim (abangcwele). UYahovah, uNkulunkulu wamabutho, uyisidalwa esibizwa ngokuthi sizungezwe ukwethembeka. IsAmbulo 4 no-5 sikhombisa ukuthi leli qembu lalibala izidalwa ezingamashumi amathathu, kuhlanganisa amaCherubim amane noma Izidalwa Eziphilayo. Ngakho-ke, izingcezu ezingamashumi amathathu zesiliva (okuyintengo yomkhonzi) zazidingeka ukuze kungenwe uKristu (Mat. 27:3,9 cf. Sek. 11:12-13) njengoba kwakuyicala elibhekiswe kuBunkulunkulu bonke. Abadala banikezwe umsebenzi wokubheka imithandazo yabangcwele (IsAmbulo 5:8) kanti uKristu ungumpristi wabo omkhulu, ilungu labo elathola ukufaneleka ukuvula iskripthi soHlelo lukaNkulunkulu ngemva kokukhulula abantu nokubenza umbuso nabapristi kuNkulunkulu wethu, okungukuthi uNkulunkulu weSishayamthetho noKristu (IsAmbulo 5:9-10).

Ukukhulula abantu kuyingxenye yokubuyiselwa kwesikhathi sokuphela okwenzeka ekubuyeni kwesibili kweMeshiya njengoKumkani wase-Israyeli, lapho ukufika kwakhe kokuqala kuqondwa njengeMeshiya ka-Aroni. Lolu kufika kokuqala kweMeshiya kwakuyixolelo lesono nokusungulwa kobuphristi bukaMelkisedeki. Ukubuyiselwa kwesikhathi sokuphela kwaqondwa njengokwandiswa kwe-elohim njengoba kuboniswe kuZekariya 12:8. karia 12:8. Ekubuyiselweni kwezinsuku zokugcina lapho uMesiya ezofika eZiyoni, njengoba kwakuqondwa ku-Hebheru 12:22-23, uchungechunge lokufika kwakhe kwabandakanya ukuvikela iJerusalema nokuqinisa izakhamuzi zomzimba zedolobha ngenhloso yokubusa kweminyaka eyinkulungwane.

Nokho, njengoba sesishilo ngenhla, uZakariya uyaqhubeka wathi:Futhi lowo obuthakathaka phakathi kwabo ngalolo suku uzoba njengoDavide; nendlu kaDavide izoba njengoNkulunkulu (elohim), njengeNgelosi kaJehova phambi kwabo.

Okubalulekile lapha kwakuwukuthi uZekariya wanikezwa ukuqonda ukuthi iNgelosi kaJehova yayiyi-elohim nokuthi indlu kaDavide (owashona kudala) yayizoba labo abazoba ama-elohim njengengxenye yendlu kaDavide. UZekariya wabhala ekupheleni kwesikhathi seBhayibheli njengenye yezincwadi zokugcina ezazibhaliwe (okuthiwa cishe ngo-413–410 BCE, sicaphuna ku-Appendix 77 ye-The Companion Bible). Ukuqonda kulandelwano akuzange kushintshwe phakathi nenqubo yokuhlanganiswa kombhalo. Kusukela kuma-DSS/Ugarit/Nag Hammadi, siyazi ukuthi ukuqonda kwakugcwele ngesikhathi sikaKristu.

Ibandla lamukela uhlobo lobuTrinitiyane olwaluhlose kakhulu ukuphika lokhu okungenhla. Akulungile nhlobo futhi akuhambisani neBhayibheli. Ngamafuphi, uhlobo lokuqala lobuTrinitiyane lwakhiwa ekuqaleni ngu-Origen e-Alexandria ukuze alwe nombono owawubizwa ngokuthi weGnostic wokuthi kunomkhandlu wasezulwini wama-elohim, owawugcinwa yiBandla lasendulo. UKristu wayenguNkulunkulu ongaphansi owayethunywe nguNkulunkulu wakhe (IHubo 45:7 (kusetshenziswa Eloheik) kanye neHebheru 1:9) owayenguEloah noma Theon noma ho Theos (njengeNkosi) ngesiGreki (Johane 1:1,18). U-Origen wasebenzisa umqondo wamaStoic we-hypostases, okuyigama elifanayo (njenge-ousia kaPlato) elisho ukuba khona ngempela noma ubunjalo, lokho into eyiyo. Kodwa u-Origen wayinika incazelo yokuzimela komuntu ngamunye ngaleyo ndlela ukuba khona komuntu ngamunye. Ngakho-ke, U-Origen wathuthukisa uhlaka oluvaliwe lwezingxenye ezintathu kuphela zobunkulunkulu. uBaba wayenguNkulunkulu ophakeme kunabo bonke. Ezinye izingxenye ezimbili, uNdodana noMoya oNgcwele, zaziyizidalwa zikaBaba njenge-ktisma. Kodwa-ke, uhlaka luka-Origen lwaluyisiqalo sobuTrinitarians, inhloso yaso eyayiyodwa kwakuwukunciphisa ukusabalala kwamandla okuba yi-elohim kwaba nezidalwa ezintathu kuphela, futhi kwakuphikwe amandla alo kubakhethiweyo naseNdibeni yezulu.

AmaGrikhi amukela u-Origen 's schema esigabeni sokugcina seminyaka eyikhulu yesithathu. Abanye, njengaye uTheognostus wesikole sokufundisa e-Alexandria, bagcizelela ubuzalwane boNdodana noBaba nakuba iNdodana yayingumdali nomsebenzi wayo wawulinganiselwe ezidalweni ezinengqondo. Waphinde wamemezela ukuthi ingqikithi yakhe noma i-ousia (esebenzisa igama lesiPlatonic kunokuthi i-hypostases) yathathwa engqikithini kaBaba (bheka uKelly, Early Church Doctrines, ikhasi 133 ). Abanye bagcizelela ubuphansi bakhe. Kusukela ephepheni elithi The Origins of Christmas and Easter (No. 235), siyazi ukuthi unkulunkulu u-Attis wayephethe zombili izici zikababa nendodana. Lokho kuyisakhiwo seModalismu. Lezi zinto ezimbili zabangela iTrinitarianism, okuyisifiso sokwamukela isakhiwo sokukhonza uNkulunkulu u-Attis, kanye neModalism yaso, ngaphakathiobuKristu ukuze kuhlangatshezwane neziphikiso zefilosofi zabalandeli bayo.

Umfundi ka-Origen, uDionysius, UPapa wase-Alexandria, ngenxa yokuvuka kweSabellianism ePentapolis yaseLibya ngasekupheleni kweminyaka engamashumi amahlanu yekhulu lesithathu, wabhala umsebenzi wokuphikisa iModalism. Wabeka phambili umehluko wobuntu phakathi kukaBaba noNdodana. AmaSabellian babe nelinye lamabhalelo akhe aye kubabishobhi u-Ammonius no-Euphranor eligqamisa le ngxenye, okuthi uKelly (ikhas. 134) uthi kwakungeyona into efanele. AmaSabellian bakhalaza ukuthi ama-Origenist ayenza ukuhlukanisa okuqinile okufana nokwahlukanisa uBaba noNdodana. Lokhu waphikiswa futhi kwancishiswa ngamaNovationist eRoma abathinte uMbhishobhi Dionysius, uPapa. U-Athanasius wazama (De sent Dion. 4) ukuhlambulula uDionysius wase-Alexandria eminyakeni eyikhulu kamuva, kodwa uBasil (Ep. 9.2) wathi wayeya ngakolunye uhlangothi ngokweqile ngenxa yokuzikhandla kwakhe okuphikisana noSabellius.

Igama elithi hypostases ekugcineni lafakwa emfundisweni yamaKatolika, laholela ezigwebo zokuthukwa (anathema) zamaKhomishini aseChalcedon naseConstantinople II. Lesi sakhiwo saholela ezimemezeleni zeMonarchia neCircumincession. Isimemezelo sokuthi ubuNkulunkulu buhlukile kodwa abuhlukanisiwe ngokuyisisekelo siyisitatimende seMonarchia neCircumincession. Lokhu kuyiphutha ngokwefilosofi uma kubhekwa imisebenzi yesiNgisi. Ukusetshenziswa kwe-hypostases ne-ousia njengezisho kubonakala kuyizama yokumboza ukungahambisani. UbuNkulunkulu kubo abakwaTrinitarians bubhekwa njenge-hypostases ezintathu ku-ousia eyodwa, kusetshenziswa amagama amaStoic namaPlatonic ukuzama ukuhlukanisa.Ukuphika igama elithi 'Ubunjalo' kuNkulunkulu noKristu ngempela kuphika ukuba khona kwabo, okuyinto engenangqondo. Ukuthi uNkulunkulu ungumqondo wonke (noma umphefumulo wonke) kuyaphuca uNkulunkulu ubuntu bakhe ngokuphelele futhi kuphika ubuqiniso boNdodana kaNkulunkulu ngaphandle kokuthi ukuba khona kwendodana kumemezelwa ngokomqondo njenge-hypostasis. Lona umdlalo wamagama ongakhiqizi ubuqiniso kuMsindisi. Ngakolunye uhlangothi, uma kuqinisekiswa ubuqiniso boNdodana, khona-ke lesi simfundiso siyiphula ngokuyisisekelo iMiyalo Yokuqala.

Ungabi nabanye o-eloheim ngaphambi kwami.

Isidalwa lapha yi-YHVH Eloheik (YHVH u-Elohim wakho) owaziswa kuHubo 45:7-8 njengo-Elohim owagcoba u-Elohi wakwa-Israyeli.

Ngokuphakamisa u-elohim wethu ophakathi, omunye weBhunga (IHubo 89:7), sibe sesigabeni sika-Eloah (uNkulunkulu uBaba), siphula iMiyalo Yokuqala. Lona yisono sikaSathane, owathi uyena u-El weBhunga lama-Elohim (Hezeki-eli 28:2). Bheka iphepha ethi IMiyalo Yokuqala: Isono sikaSathane (No. 153) .

Imfundiso yeThathu isekelwe ochungechungeni lwezisekelo ezingamanga ezenzelwe ukuvumela ukuguqulwa kwemibono (bona iphepha iBinitariyane nesiThathu (No. 076)). Lezi yilezi:

a) Ukuthi elohim njengeBubukhosi bukaNkulunkulu kubhekisela ezintweni ezimbili kuphela, kungahlukanisi phakathi kwe-Eloah nezinto eziningi kuhlanganise neKhonsili neNhlangano (Dan. 7:9ff.)

b) Lokuthi lezi zidalwa ezimbili (kanye noMoya) azikwazi ukuhlukaniswa empeleni noma emcabangweni, futhi azichazeki kahle njengeZidalwa.

c) Lokuthi ukuba khona kukaKristu ngaphambi kokuba abe yinyama kwakungeyona iNgelosi kaYHVH.

d) UKristu wayeyindodana eyodwa kaNkulunkulu ngaphambi kokudalwa komhlaba (bona Jobe 1:6; 38:7).

e) UKristu noSathane babeyizinkanyezi ezimbili kuphela zasekuseni (bona Jobe 38:7; Isa. 14:12; IsAmb. 2:28; 22:16).

f) ukuthi uKristu ungunguNkulunkulu ngendlela efanayo uNkulunkulu angunguNkulunkulu ngayo (bona ngenhla) futhi akayena uNkulunkulu ongaphansi (Heb. 1:9) othunywe yiNkosi Yezibutho (Zech. 2:10-11). Ngakho-ke, wenziwa into yokukhonza nokuthandaza okuphikisana ne-Ex. 34:14, Mat. 4:10 njll.).

g) ukuthi uKristu wayenguNdodana eyodwa eyazalwa (monogenes theos no uion; Jn. 1:18; 3:16; 1Jn. 4:9; bheka futhi Lk. 7:12; 8:42; 9:38; Heb. 11:17 ukuze kuqhathaniswe). Wayengowokuqala okuzelwe (prõtotokos) kuwo wonke umsebenzi wokudala (Col. 1:15) ngaleyo ndlela ukuqala kokudala kukaNkulunkulu (Rev. 3:14, hhayi njengokwe-NIV).

h) Ukuthi uKristu wayenobukhona obuzimele ngaphambi kokuzalwa kwakhe ngokomzimba, ngakho-ke wayengazithandaza yena uqobo njengoNkulunkulu. Lesi siphakamiso siyaphika ngempela umehluko phakathi kukaBaba noNdodana, kanye nakho konke okuhlobene nokuvuka kwakhe kwabafileyo. Siyingqikithi yeNkohliso (1 Johane 2:22; 4:3; 2 Johane 7).

i) Ukuuthi uKristu noNkulunkulu babe nesifiso esisodwa nokuthi uKristu wayengenaso isifiso esihlukile, ayesibeka ngaphansi kukaNkulunkulu ngokuzithoba ngokuzithandela, okuphikisana noMathewu 21:31; 26:39; Marku 14:36; Johane 3:16; 4:34.

j) Ukuthi imvelo kaNkulunkulu ayinakwamukela noma yiziphi izinzuzo noma izilahleko kuKristu. Ngokwengqondo lokhu bekuzonqaba ukuvuka kwabangcwele njengoba kuchazwe ku-1 Abakhorinte 15, nasezithembisweni zeBhayibheli ezikhethweni. IThathu-bobunye lifuna ukugcizelela ukuthi ubunjalo bukaNkulunkulu obunikezwe abakhethiwe bahlukile endleleni obwabelwa ngayo uKristu.

k) Ukuthi uMoya oNgcwele unikezwa ngokwezilinganiso ezibekiwe, okuphikisana noJohane 3:34 (RSV); Roma 12:6.

l) Ukuthi uKristu wayengeke enze isono (kusuka esisekelweni esingamanga sokuthi imvelo kaNkulunkulu ayinakuzuza noma ilahlekelwe lutho kunokuba kusuka ekwazini konke kukaNkulunkulu, owawazi ukuthi uKristu ngeke enze isono).

m) Ukuthi uKristu wayefana ngokungokwesimiso noNkulunkulu ngendlela yokuthi wayelingana naye futhi ephakade naye, okuphikisana neFilipiya 2:6 kanye no-1 Thimothi 6:16, okubonisa ukuthi uNkulunkulu kuphela ongenakufa. Ubuphakade bukaKristu noma impilo ye-aioonion (1 Johane 1:2) kanye nobuphakade bazo zonke izidalwa, kuhlanganise noKristu, buvela kulowo mthombo. UKristu nabakhethiweyo baphuma emthonjeni ofanayo (Heb. 2:11, RSV), bethola ukuphila kwabo nokuphila okuphakade ngenxa yokulalela okunemibandela kuBaba (Jn. 5:19-30) owadala sonke (Mal. 2:10-15). Njengoba uBaba enempilo kuye uqobo, kanjalo wanika iNdodana ukuba nempilo kuye uqobo (Johane 5:26), futhi thina siyizabelo ndawonye, sihlelwe ukuba nempilo kithi ngokwethu ngokugunyazwa kukaNkulunkulu (bona iphepha Elingokwesimo Esifanayo noBaba (No. 081)).

n) Abakhethiweyo abangezona Izindodana zikaNkulunkulu ngendlela efanayo uKristu ayindodana kaNkulunkulu ngayo, ngakho-ke abangabambisene ifa, okuphikisana noRoma 8:17; Galathiya 3:29; Thithu 3:7; AmaHubheru 1:14; 6:17; 11:9; Jakobe 2:5; 1Petru 3:7.

o) Ukuthi uNkulunkulu Omphezulu wehla enyameni wahlala phakathi kwabantu (okuvela ekufakweni kokuqamba amanga ku-1Timothy 3:16 ku-Codex A. Lezi zifakelo ezingamanga zagcinwa ku-KJV futhi zashintshwa zafakwa esingenisweni se-NIV). Isimangalo sokuthi uNkulunkulu Ophakeme wehla enyameni siphikisana noJohane 1:18 (kanye noJohane 1:14 lapho i-logos (noma iMemra) eyaba yinyama), kanye nemibhalo eminingi ekudeza uKristu kuNkulunkulu Oyedwa Wangiqiniso (Eloah noma Theon noma ho Theos njengeNkulunkulu, ongunguNkulunkulu uBaba), uNkulunkulu kaJesu Kristu (Johane 17:3, 20:17; 1Kor. 8:6; 2Kor. 1:3) omi egameni laKhe (Mik. 5:5).

Imibono yokuthi uNkulunkulu ungomunye iyangqondwa kabi ngamaTrinitarians. I-Shema (Duteronomi 6:4) ibhekisela kuYahovah Elohenu noma kuYahovah njengomunye uNkulunkulu. Isidalwa esiseDuteronomi 6:5 singahlonzwa njengoNkulunkulu Omphezulu Kakhulu, uNkulunkulu owagcoba uKristu njenge-Elohi yakwa-Israyeli eHubo 45:7.

Ubunye bukaNkulunkulu, obudingekayo kuMonotheism, bungocwangciso olubanzi okuhlala ekuvumelaneni ngaphansi kwesifiso esisodwa ngokuvumelana nangokusebenzisana ngokomoya ngomoya namandla kaNkulunkulu (1 Kor. 2:4- 14) okuthi ngoKristu kuqondiswe kuNkulunkulu (2 Kor. 3:3-4). ITrinity iyaphika ukuhlanganiswa okudingekayo kuMonotheism futhi ngokwengqondo iyinkolo yezinkulunkulu eziningi. Lokhu kwenzeka ngoba ababusi abakuqondi, ngoba bengokwenyama (1 Kor. 2:8,14).

UNkulunkulu okukhulunywa ngaye ku-IziLesi 30:4 njengomunye onendodana ngu-Eloah, kusukela ku-IziLesi 30:5. IZindodana zikaNkulunkulu ngaleyo ndlela ziyaziwa eTestamenteni Elidala, ikakhulukazi uMesiya uyaziwa. Ukuqonda kukaKristu uBaba kuyimiphumela yokuziveza ngokuzithandela kukaBaba (bona ISambulo 1:1,6). uKristu akanalo ulwazi lonke futhi akazange azisho kanjalo.

IBhayibheli libonisa ukuthi uNkulunkulu unguye uNkulunkulu noBaba kaKristu (bona Roma 15:6; 2 Korinte 1:3; 11:31; Efesu 1:3,17; Kolose 1:3; Hebheru 1:1 kuya phambili; 1Pet. 1:3; 2Jn. 3; IsAmb. 1:1,6; 15:3). UKristu uthola ukuphila kwakhe, amandla nobubanzi bakhe ngomyalelo kaNkulunkulu uBaba (Jn. 10:17-18). UKristu ubeka intando yakhe ngaphansi kwentando kaNkulunkulu, onguyise (Mat. 21:31; 26:39; Mk. 14:36; Jn. 3:16; 4:34). UNkulunkulu wanikela abakhethiwe kuKristu futhi uNkulunkulu mkhulu kunoKristu (Jn. 14:28), futhi mkhulu kunabo bonke (Jn. 10:29). Ngakho-ke uNkulunkulu wathumela iNdodana yakhe eyodwa (monogene) emhlabeni ukuze siphile ngaye (1Jn. 4:9). Kunguye uNkulunkulu ohlonipha uKristu, njengoba emkhulu (Johane 8:54).

UNkulunkulu uyisidwala (sur) njengomgodi wamatshe noma intaba lapho zonke ezinye zisikwa khona, itshe le-flint likaJoshuwa 5:2, imbangela eyinhloko nephumelelayo (Duteronomi 32:4, bheka uMaimonedes Guide of the Perplexed, University of Chicago Press, 1965, Isahluko 16, amakhasi. 42ff.). UNkulunkulu uyidwala lase-Israyeli, idwala losindiso lwabo (Duteronomi 32:15), idwala elibazalayo (Duteronomi 32:18,30-31). 1 Samuweli 2:2 ikhombisa ukuthi uNkulunkulu wethu uyidwala lethu, idwala elingunaphakade (Isaya 26:4). Kusuka kuleli Dwala zonke ezinye zisikwe, njengabo bonke abazukulwane baka-Abrahama ekukholweni (Isaya 51:1-2). UMesiya usikwe kuleli Dwala (Daniyeli 2:34,45) ukuze abuse izimfumo zomhlaba. UNkulunkulu, hhayi uPetru, noma uKristu, noma omunye umuntu, uyidwala noma isisekelo lapho uKristu azokwakha khona iSonto lakhe (Mat. 16:18) futhi lapho yena uqobo ephumula khona.

UMesiya uyisikhonkwane esiyinhloko seTempele likaNkulunkulu, lapho abakhethiweyo benguNaos noma iNgcwele Yezingcwele, indawo egcina uMoya Oyingcwele. Amatshe eTempele wonke asikwe kuLitshe elinguNkulunkulu, njengalokhu uKristu asikwe kulo, futhi anikezwe kuKristu, ilitshe lokomoya (1 Kor. 10:4), ilitshe lokuhluleka nelitshe lokuhlakaza (Roma 9:33) ukuze kwakhiwe iTempele. UKristu uzokwakha iTempele ukuze uNkulunkulu abe yikho konke, kukho konke (Efe. 4:6). UNkulunkulu unikele uKristu ukuba abe konke futhi kubo bonke (panta kai en pasin, Kol. 3:11), ebeka zonke izinto ngaphansi kwezinyawo zakhe (1 Kor. 15:27), emenza abe inhloko phezu kwazo zonke izinto ebandleni eliyisitho sakhe, ukugcwaliseka kwakhe ogcwalisa konke kubo bonke (Eph. 1:22-23).

Lapho uNkulunkulu ebeka zonke izinto ngaphansi kukaKristu, kuyabonakala ukuthi uNkulunkulu akabaliwe, njengoba enguye owabeka izinto ngaphansi kwezinyawo zikaKristu (1 Kor. 15:27). Lapho uKristu ethoba zonke izinto, khona-ke uKristu uqobo uyozithoba kuNkulunkulu, owabeka zonke izinto ngaphansi kukaKristu ukuze uNkulunkulu abe konke kukonke (panta en pasin, 1 Kor. 15:28, hhayi njengokwe-RSV). Ngakho-ke, izimfundiso zamaPlatonist ezifuna ukuhlanganisa uNkulunkulu noKristu eTrinitini ziyizinto ezingamanga ngokwezomqondo eziphikisana neZibhalo. UKristu uzohlala ngakwesokudla kukaNkulunkulu, ngokuyala kukaNkulunkulu (Heb. 1:3,13; 8:1; 10:12; 12:2; 1Pet. 3:22) futhi babelane ngesihlalo sobukhosi sikaNkulunkulu njengoba abakhethiweyo babelana ngesihlalo sobukhosi esinikezwe uKristu (IsAmb. 3:21), okuyisihlalo sobukhosi sikaNkulunkulu (IHubo 45:6-7; Heb. 1:8 noma 'uNkulunkulu uyisihlalo sakho sobukhosi' okushintshwe kwaba 'Isihlalo sakho O Nkulunkulu', bheka izincazelo ku-RSV enezinhlolovo) .

UNkulunkulu othumayo mkhulu kunalowo othunywayo (Johane 13:16), umkhonzi akangaphezu kweNkosi yakhe (Johane 15:20). Kuyihlanya ngokuphelele ukusho ukuthi isidalwa singazidela sona. Leso senzo, ngokwengqondo, ukuzibulala noma, ngaphakathi kweTrinitariansimu, ukuzilimaza ngokwengxenye. Ngakho-ke, leli fundiso liyaphika ukuvuka kwabafileyo, ikakhulukazi oluvela ku-1 Abakhorinte 15.

Ngakho-ke, umehluko ekubulaweni esiphambanweni nasekuvukeni kubalulekile futhi kugcwele. Ukuvuka kwakufanele kube ngokwenyama okuhlanganisa ukuguqulwa njengomnikelo wokuphakanyiswa, kungenjalo akukho ukusindiswa futhi akukho isivuno esiqhubekayo. Ukulungiselela kukaKristu ukunyukela kuNkulunkulu wakhe nowethu, onguyise wethu (Johane 20:17), kwakuyiqiniso futhi kwakuhlukile. UKristu wazuza ikhono lakhe lokuba uNkulunkulu futhi wazuza ukugcwaliseka kobunkulunkulu ngokomzimba ngomsebenzi woMoya oNgcwele. Ngakho-ke, imfundiso yokuba uNdodana evela ebhapathizweni iyinyani futhi iphelele.

Ngemva kokusungula isikhundla seBhayibheli ngesikhathi sikaKristu, siyakwazi ukubona ukuthi lesi sikhundla sasikhona kanjani phakathi nekhulu lokuqala nelesibili. Ngokwemibhalo kaJustin Martyr no-Irenaeus esinakho, siyazi ukuthi ukuqonda kwakunwetshwa ebandleni lasendulo.

UJustin Martyr uthi uNkulunkulu wafundisa okufanayo ngabaprofethi njengalokhu enkwenzile ngoMose, futhi lokhu kufakazelwa ngenhla (bheka Ingxoxo noTrypho, Isahluko XXVII, ANF, iVol. I, ikhasi 207 nangemva.). UJustin wafundisa ukuthi uNkulunkulu wazala, njengesiqalo, amandla athile okuqonda avela kuye uqobo abizwa nguMoya oNgcwele: manje iNkazimulo yeNkosi, manje uNdodana, futhi uBuhlakani, futhi iNgelosi, bese uNkulunkulu (Theos), futhi-ke iNkosi nelogo. UJustin umchaza njengoMphathi weMpi yeNkosi owabonakala kuJoshuwa (ibid., LXI). Lesi sigaba sathathwa ekuchazeni iZaga 8:12ff., lapho uBuhlakani waboniswa njengoMesiya, owadalwa nguNkulunkulu, kwathi-ke intando kaNkulunkulu yaqhutshwa nguMesiya. UJustin ubamba (ibid., LXII) ukuthi ekudalweni uNkulunkulu waxoxa nezidalwa ezahlukene ngenombolo kuye. Ngakho-ke, uMose wabhekwa njengomemezeli wokuthi ukudalwa kwabandakanya okungenani izidalwa ezimbili ezahlukene ngenombolo komunye nomunye. Abakholelwa kuNkulunkulu ababili (ditheists) bazama ukuwahlukanisa laba babe ababili, kanti amaTrinitarians bawahlanganisa babe izimo ezintathu ezingahlukanisiwe. Ama-elohim empeleni ayenebuningi obengeziwe, ngokusho kwamanye amabhalo akhulunywe ngawo ngenhla, ikakhulukazi iHubo 45:6 -7, okubeka ozakwabo kuKristu.U-Irenaeus (ca. 125-203) wabhala ngombuzo wokwandiswa kwegama elithi elohim (noma theoi ngesiGreki) kubantu. U-Irenaeus ubalulekile ngoba wafundiswa nguPolycarp, umfundi kaJohane (bheka uButler, Lives of the Saints, Burns & Oates, UK, 1991, ikhasi 56). Ngakho-ke, singaqiniseka kahle ukuthi ukuqonda kuka-Irenaeus (ngaphandle kokuba kwakuyinkohliso) kwakusondela kokweSonto lasendulo. Wayeqinisekisa ukusekela ama-Quartodecimani futhi wahlela ukuxazulula impikiswano yePhasika (Butler, ibid., ikhasi 197); nakuba wayehlukaniswe ne-Asia Minor, eLyon. Emsebenzini wakhe Okuwukuchasa Izinkolo Ezingamukelekile wachaza umqondo wokuthi abakhethiweyo bazoba ama-elohim.

U-Irenaeus wayekholelwa ukuthi izingelosi nomdali womhlaba babengazi uNkulunkulu ophakeme ngoba babeyingcebo yakhe nezidalwa zakhe futhi babequkethwe yena (Bk. II, Ch. VI, ANF, ikhasi 365). U-Irenaeus akazange abize umdali wesikhathi, owayenguMesiya, ngoNkulunkulu Ophakeme Kakhulu noma onamandla onke (ibid., Ch. VI:2). Kusuka kulo msebenzi kubonakala ukuthi Imibono yamaGrikhi ye-Demiurge ne-Pleroma yayingene emibonweni yalokho okubizwa ngokuthi ama-Aeons futhi yafuna ukufaka imibono yeBhayibheli nge-metaphysics yamaGrikhi, ngaleyo ndlela iyibhubhisa. AmaGnostic aphoqeleka ukuba asebenze ngasese, eyisihloko seMysteries futhi ekugcineni athuthuka abe yiTrinity. Lokhu kuchazwe kabanzi kwenye indawo.

U-Irenaeus (noJustin) wafundisa ukuthi ukuvuka kwabafileyo kwakuyoba ngokomzimba, kwathi-ke uNkulunkulu wayezokwenza imizimba ingonakali futhi ingafi (ANF, Vol. I, ikhasi 403). UNkulunkulu ubhekwa njengomdali (ibid., ikhasi 404) ngokuphikisana noKristu, owadala umhlaba ngaphansi kwalo uNkulunkulu (ibid., ikhasi 405). U-Irenaeus wayekholelwa ukuthi uMoya oNgcwele wabeka bobabili uBaba noNdodana (kusuka kuHubo 45:6-7) njenge-Elohim noma amaTheoi – uYise emqoka uNdodana.

U-Irenaeus wayekholelwa ukuthi iHubo 82:1 lalikhuluma ngoYise, uNdodana nabakhethiweyo (labo bokwamukelwa njengeSonto) lapho lathi:

UNkulunkulu wema eMhlanganweni wabantu bangoNkulunkulu (theoi), uphatha izahlulelo phakathi kwabantu bangoNkulunkulu (Adv. Her., Bk. III, Ch. VI, ANF, Vol I, p. 419).

Akazange aqonde ngokuphelele ububanzi bobuzalwane babakhethiweyo, obufinyelela kuwo wonke amabutho, abazalwane eMbusweni. IsAmbulo sanikezwa uJohane esephunyukelwe ePatmos ngemva kokuba efundise uPolycarp. IsAmbulo 12:10 sithi izingelosi ziyizalwane zabakhethiweyo. IsAmbulo 4 no-5 zibonisa ukuthi abakhethiweyo bakhokhelwe eMhlanganweni wabagugileyo ukuze babe amakhosi nabapristi phakathi kweSibingelelo. UKristu uthi abakhethiweyo bazoba ngokulingana nezingelosi (isaggelos evela ku-isos nase-aggelos (Lk. 20:36) okunomqondo wokuba yingxenye yabo njengobulungisa). UKristu uyasibeka phambi kwabafowabo eMkhoshini.

U-Irenaeus wayekholelwa ukuthi iSonto laliyiSinagoge kaNkulunkulu, eyayiqoqwe nguNdodana. KuHubo 50:1, uNkulunkulu wabantu bangabantu kuthiwa ubhekisela kuNkulunkulu. UMesiya wethu wayengu-theos noma uNkulunkulu ozovela obala futhi ongazizithibi (IHubo 50:3) nowabonakala obala kulabo abangamfuni (Isaya 65:1); futhi igama elithi 'onkulunkulu' eHubo 50:1 libhekisela kwabakhululwe uKristu abebebhekisa kubo, lapho ethi:

Niyizithixo nonke bafana bomNkosi ophakeme (Johane 10:34-35 bheka IHubo 82:6) (ibid.).

Ngakho-ke kuyiphutha ngokuphelele ukuthi iSonto lisho, kusukela ebangeni lamakhulu amabili eminyakeni, ukuthi uKristu wayesebenzisa umbhalo owawubhekisela kubaholi baseJerusalema, lapho umfundi kaPolycarp wayekholelwa ukuthi wayebhekisela ekhethiweyo njenge-elohim. Labo abakholwa kuKristu babebhekwa ngu-Irenaeus njengabantwana bakaNkulunkulu njengabazakwabo bakaKristu ngaleyo ndlela babeyi-elohim.

U-Irenaeus wayephinde ethi uKristu wayenguNdodana ka-NginguLowo Enginguye (YHVH) noma, ngokunembile, "Ngizoba yilokho engizokuba yikho" (bheka Oxford Annotated RSV; evela ku-Eks. 3:14). Ngakho-ke, ukuphathwa kwakhe lesi sihloko kwakungokwedele. U-Irenaeus ucaphuna u-Isaya kanje:

Nami ngiyofakazi (uyamemezela) utsho uJehova uNkulunkulu, nendodana engiyikhethile, ukuze nazi, nikholwe, niqonde ukuthi MINA NGINGU (Isaya 43:10) (ibid.).

Inguqulo yeSoncino ithi:

Niyizifakazi zami, kusho uJehova, Nenceku yami engiyikhethile; Ukuze nazi, nikholwe kimi, niqonde ukuthi MINA NGINGU; Phambi kwami kwakungekho Nkulunkulu (u-El) owabumba, Futhi akekho ozovela ngemuva Kwami.

Isicaphuno esivela ku-Irenaeus kanye nenguqulo kaSoncino, eqinisekisa cishe okushiwo u-Irenaeus, ikhombisa ukuthi 'Mina Ngikhona' ibhekisela kuNkulunkulu, onguyise. Ukubhekisela kumkhonzi kuSoncino kubonakala kusuka ku-Irenaeus kubhekisela kuMesiya. I-Soncino izama ukulinganisa "Isisebenzi sami" nabafakazi bokuqala, njenge-Israyeli, nakuba kungakhombiswanga igunya lamarabhi. Okucacile wukuthi lo mbhalo wawubhekwa njengokukhombisa ukuthi uNkulunkulu kuphela, hhayi uMesiya, wayekhona ngaphambi kwesikhathi. Ngaphezu kwalokho, uMesiya uhlukaniswa noNkulunkulu.

U-Irenaeus wakhombisa ukuthi ukuqonda kwakhe u-Isaya 44:9 noJeremiya 10:11 ngombuzo wamakhowe kwakuwukuthi amakhowe ayewamademoni (Adv. Her., Bk. III, Ch. VI, ANF, p. 419). Lawa mademoni ayehlukaniswe nama-theoi noma ama-eloheim. Lapho ebhekisa kuJeremiya 10:11, u-Irenaeus uphinda amazwi athi:

Izithixo ezingazange zidalile izulu nomhlaba, mazibhubhe emhlabeni ongaphansi kwesibhakabhaka. Ngoba ngokuthi wengeze ukubhujiswa kwazo, ukhombisa ukuthi aziyona nhlobo izithixo (elohim noma theoi).

Ngakho-ke, kwabonakala ukuthi izithombe-mfanekiso zazingaqondwa njengezithixo nje ezilula, kodwa kunalokho njengomzimba womdimoni abawumelayo (bona futhi Incwadi III, Isahluko XII:6, ibid., ikhasi 432). Lokhu kwakuwukuqonda okujwayelekile emhlabeni wakudala wonke. Ngakho-ke, ukususwa kwezidimoni nokubanjwa kwazo nokwahlulelwa kwazo kamuva kwazisusa esigabeni sama-elohim. U-Irenaeus ukhombisa ngokubhekisela ku-Eksodus 7:1 ukuthi uMose wangempela wabekwa njenge-elohim kuFaro kodwa akabizwa ngokufanele ngokuthi iNkosi noma uNkulunkulu ngabaprofethi. Kunalokho, uMoya ukhuluma ngaye njengoMose, umphathi othembekile nenceku kaNkulunkulu (Heb. 3: 5; Num. 12:7), okuyindlela efanayo yokubizwa kweMesiya emibhalweni. Ngakho-ke, ngamunye wama-elohim ungumkhonzi ophansi ka-Eloah, u-Elyon.

U-Irenaeus (ibid., ikhasi 421) uthi uKristu wamvuma uKesare njengoKesare, noNkulunkulu njengoNkulunkulu, kusuka kuMathewu 22:21, nakuMathewu 6:24 ekukhonzeni uNkulunkulu hhayi imali. Ngakho-ke, uKristu wazikhipha ekubizweni ngokuthi UnguNkulunkulu (bona futhi ibid., ikhasi 422).

Ecaphuna kuFilipiya 2:8, u-Irenaeus ukhombisa ukuthi ubudlelwano uKristu abenabo njengoNkulunkulu noMahluleli bavela kuNkulunkulu Wabo Bonke ngoba wazithoba waze wafa (ibid., Ch. XII:8, ikhasi 433) . U-Irenaeus ucaphuna i-LXX ka-Isaya 9:6, ethi uMesiya wayengu-Emmanuel umthunywa [noma iNgelosi] weZeluleko Elikhulu likaBaba (ibid., Ch. XVI:3, p. 441). Ngakho-ke wabonisa ukuthi iNgelosi yeZeluleko Elikhulu eTestamenteni Elidala (LXX) yayiqondwa njengoKristu.

U-Irenaeus uphika umqondo wokuthi ukuhlupheka kukaJesu kungahlukaniswa noMesiya ngokuthi uKristu wahlala engahlupheki. Ngamanye amazwi, uphika umzamo wokuthi ingxenye kaNkulunkulu kaMesiya ingahlukaniswa noJesu ongumuntu emhlabeni. Lokhu kwaba yifundiso lamaqembu amaGnostic, egoba iVangeli likaMarku futhi engazinaki ezinye. U-Irenaeus uphinde abonise ukuthi yini eyaba isisekelo seziphutha zezinhlangano. Ama-Ebionite asebenzisa iVangeli likaMathewu kuphela. Ngakho-ke, benza iziphetho ezingalungile mayelana nesikhundla sikaKristu. Ama-Athanasians noma amaTrinitarians asebenzisa igama elithi Ebionite kamuva njengomzamo wokubopha izimfundiso zobulawuli kanye nabalandeli balo abaphansi kwanoma yiluphi uhlobo emgudwini wobufundisi obuphambene oqala kuma-Ebionites kuya emaqenjini ababambe iqhaza ezingxabanweni eNicaea ababebizwa ngama-Arians. Lezi zimangalo aziyikho ngokuhlola ababhali beSonto lasendulo abathi, ngaphambi kweNicaea, babe ngabalandeli bomqondo wokubekwa ngaphansi (bheka iphepha i-Early Theology of the Godhead (No. 127)).

U-Irenaeus wagcizelela ukuthi kunoNkulunkulu oyedwa noma uBaba oyedwa, okungukuthi uNkulunkulu uBaba. UMesiya wayeyindodana yakhe. Uthi uMarcion naye waphahlaza iVangeli likaLuka ukuze asungule imfundiso yakhe. AmaValentinian asebenzisa uJohane ngokumelene nabanye futhi afaka izindaba ezingamanga. Iqiniso liwukuthi ngaleso sikhathi, njengamanje, Izibhalo kumele zisetshenziswe ndawonye ngokuzikhandla hhayi ngokukhetha. U-Irenaeus ubonisa ukuqonda okujulile ngemvelo ephindwe kane yezindaba ezinhle kanye nokubaluleka kwazo maqondana namaKerubhi (ibid., Bk. III, Ch. XI:8, amakhasi 428-429).

U-Irenaeus waphika umqondo wokuthi uJesu wayengahlupheka aphinde avuke, nokuthi lowo owaphaphazela phezulu wayengomunye, ongashintshi. U-Irenaeus waphikisa ukuthi uKristu uNkulunkulu abethembise ukumthumela, wamthumela kuJesu, abamshaya ngomhlatshelo, uNkulunkulu wamvusa (ibid., Ch. XII:2,4,5, amakhasi. 430-431).

Akukho ukudideka phakathi kukaNkulunkulu noKristu engqondweni yalo mfundisi-inkolo, futhi uchaza ngokusobala lapha ukuthi amaPhostoli awazange ashintshe uNkulunkulu kodwa ukuthi uKristu wathunywa nguNkulunkulu. U-Irenaeus uthi:

Ngalesi sizokwazi umoya kaNkulunkulu: Yonke imimoya evuma ukuthi uJesu Kristu weza enyameni ivela kuNkulunkulu; nomoya wonke owahlukanisa uJesu Kristu awuveli kuNkulunkulu kodwa uwowomchasi-Kristu (Isahluko XVI: 8 ecaphuna ku-1 Johane 4:1,2. Qaphela: iVulgate no-Origen bavumelana no-Irenaeus. UTertullian ubonakala evuma zombili izincazelo. USocrates uthi (VII,32. ikhasi 381) ukuthi lesi sigaba sasilimazwe yilabo ababefuna ukuhlukanisa ubuntu bukaKristu nobunkulunkulu bakhe. UPolycarp (Incwadi, isahluko, vii) kubonakala evumelana no-Irenaeus, kanjalo no-Ignatius (Incwadi yaseSmyrna, isahluko, v) (bona izincazelo ezansi ku-ANF, ibid., p. 443, ecaphuna futhi iBurton Ante-Nicene Testimonies to the Divinity of Christ).

Ngakho-ke, noma yiluphi ufundiso oluzama ukuhlukanisa uKristu ngokumhlalisela ndawonye ezindaweni zombili zomhlaba nasemazulwini lwabekwa yiSonto lasendulo njengofundiso luka-Antikristu. Uguquko lombhalo kubonakala lwenzeka eMpumalanga. Imibhalo yeBhayibheli ayikakalungiswa nanamuhla.

U-Irenaeus uthi uMoya kaNkulunkulu wehla phezu kukaKristu njengesinyoni yomvundla ukuze kugcwaliswe u-Isaya 11:2 (Futhi umoya kaNkulunkulu uzophumula phezu kwakhe), kanye no-Isaya 61:1 (UMoya weNkosi uphezu kwami ngoba ungifafazile). Ngakho-ke akuzange kube nina enikhuluma kodwa uMoya kaYihlo okhuluma kini (Mat. 10:20) (ibid., Ch. XVII: 1, ikhasi 444). Ngakho-ke uMoya oNgcwele wawuqondwa ukuthi ungowakwaNkulunkulu futhi awuveli kuKristu kodwa ngokukaKristu, njengoba kuchaziwe ngenhla.

Lokhu kwakunjalo ukuze kube:

… iNdodana kaNkulunkulu, eyakhiwa yaba iNdodana yomuntu, yajwayela ebuhlotsheni naye ukuhlala ebantwini, ukuphumula nabantu nokuhlala emsebenzini wezandla zikaNkulunkulu, isebenza intando kaBaba kubo, futhi ebavuselela ezimisweni zabo zasendulo baya ebusha bukaKristu (ibid.).

U-Irenaeus wafundisa ukuthi abakhethiweyo bazogqoka ukungafi ukuze bamukele ukwamukelwa njengabantwana (ibid., Isahluko XIX:1).

UMoya wahlanganisa abakhethiweyo noNkulunkulu, wahlanganisa izizwe ezikude waba munye, futhi wanikela kuBaba izithelo zokuqala zazo zonke izizwe (ibid., 2). UKristu wayeyithuluzi lalesi senzo kodwa wayengesilo isihloko sokukhonza noma umakhi wokusebenza kwaso. Nokho, wayenguMeluleki Ommangalisa noNkulunkulu Onamandla okukhulunywe ngaye ku-Isaya 9:6 kanye noMahluleli kaDaniyeli 7:13 (ibid.).

Nokho, uKristu wamukela uBaba njengoNkulunkulu wakhe, njengalokhu uDavide akusho ePhisomusi 22:1, lapho uDavide wathi kuqala:

Nkulunkulu wami, Nkulunkulu wami, ungishiyile ngani?

UKristu waphinda wakusho lokhu esiphambanweni, njengoba kubhalwe kuMathewu 27:46 naseMarku 15:34. Zombili lezi zindatshana zibhekisela ku-Eloah, uNkulunkulu Omphezulu kanye noNkulunkulu noBaba kaKristu. Amazwi asetshenziswe uKristu angowesiAramaic – okungukuthi, kuthiwa wathi:

Eli, Eli, la'ma sabach-th'a'ni.

Lena i-transliteration yesiNgisi evela ku-transliteration yesiGreki ye-Aramaic ethi 'eli, 'eli lamah 'azabthani. Igama elisho uNkulunkulu yi-Aramaic El, kodwa lapha lihambelana ne-Eloah, njengoba uNkulunkulu eveza intando yaKhe kuye indodana yaKhe. Nokho, uKristu nabakhethiweyo babizwa ngoNkulunkulu (elohim) ngokwandisa.

U-Irenaeus uthi:

Akekho omunye obizwa ngoNkulunkulu eMibhalweni ngaphandle koBaba wabo bonke, noNdodana nalabo abanamukelo (Adv. Her., Bk. IV, Pref. 4, ANF, ikhasi 463).

Ngaphezu kwalokho:

[Isahluko] 1. Ngakho-ke, njengoba lokhu kuqinisekile futhi kuqinile (sic), ukuthi akukho unye uNkulunkulu noma iNkosi eyamenyezelwa nguMoya, ngaphandle kwaYe, othi, njengoNkulunkulu, ubusa phezu kwazo zonke izinto, kanye neZwi laKhe, nalabo abamukela umoya wokwamukelwa [bona iii. 6,1], okungukuthi, labo abakholwa kuNkulunkulu oyedwa oyiqiniso, nakuJesu Kristu iNdodana kaNkulunkulu; futhi ngokufanayo abaphostoli abazibizanga omunye umuntu ngokuthi uNkulunkulu, noma ukubiza [omunye] ngokuthi iNkosi; futhi, okubaluleke kakhulu, [njengoba kuyiqiniso (sic)] ukuthi iNkosi yethu [yenza okufanayo], eyayiphethela thina umyalo wokungavumi muntu njengoBaba, ngaphandle kwalowo osezulwini, onguye uNkulunkulu oyedwa nowuyise oyedwa; ... (ibid., ikhasi 463).

Ngakho-ke kuyihlazo ukuphakamisa ukuthi ukuqonda kokuthi abakhethiwe bazoba ama-elohim akuzange kuqondwe njengombono wokuqala eminyakeni eyikhulu emibili yokuqala yeSonto, njengoba u-Irenaeus wayeyisixhumanisi esiseduze esinakho nemfundiso yaso futhi wayebambe lo mbono ngokusobala. Ngaphezu kwalokho, kubonakala ngaphandle kokungabaza ukuthi lesi simo siyisu elihlangene leZibhalo, hhayi nje iZibhalo ngokwazo, ngokuchazwa kweBhayibheli eyayiyiTestamente Elidala (Dan. 10:21; Mat. 21:42; 22:29; 26:54; Mk. 12:10,24; 14:49; 15:28; Lk. 4:21; 24:27,32,45; Jn. 2:22; 5:39; 7:38; njll.), kodwa futhi nasezincwadini zeVangeli nangemibhalo yeTestamente Elisha.

Esahlukweni esiphathelene nalabo abakhethiwe njenge-elohim, okungukuthi uJohane 10:35, uKristu wethula umqondo wokuthi iZibhalo ayinakwephulwa. Ukukhethwa kwalesi sihloko njengesibonelo kwakungeyona ingozi. Lo mqondo uqobo uphawula ikusasa lethu futhi uyisici iSitha esizolihlasela kakhulu, futhi ngenxa yaso iTrinity yaklanywa. Izincwadi zeVangeli zenzelwe ngokukhethekile ukunikeza umhlahlandlela wombuso ozayo kaNkulunkulu. Izincwadi zamaPhostoli zihloselwe ukulungisa abakhethiweyo nokukhombisa indlela yokuphatha ukwenziwa kwaso. Nokho, bonke abaphostoli, njengoba kuphawulwe nguPhawuli, babekholelwa ukuthi:

Yonke iSkripthi iphefumulelwe nguNkulunkulu (noma iphefumulelwe nguNkulunkulu) futhi iluncedo ekufundiseni, ekugxekeni, ekulungiseni nasekuqeqesheni ekulungeni (2Tim. 3:16).

ISkripthi liyisithwali soMthetho Wobukhosi: ukuthanda umakhelwane wakho njengawe uqobo (Jas. 2:8); futhi akukho Skripthi esingachazwa ngokuzimela komuntu (2Pet. 1:20). Ngakho-ke, imfundiso eyathuthukiswa ngabathisha bezinkolo abathathu baseCappadocia ngekhulu lesine nelelesihlanu, ephikisana neSibhalo kanye nesikhundla sokuqala seSonto, kumele siyiphikisane ngazo zonke izindlela zethu. Ngokusobala iphula uMthetho Wokuqala, yenza uKristu alingane noNkulunkulu. Lokhu kwakuyinhloso ecacile kangangokuba ingxenye ethi eFilipiya 2:6 yashintshwa ku-KJV ukuze ibonise lesi simo futhi idale umbono wokuthi uKristu wayelingana noNkulunkulu. Lokhu kuwukumsola uKristu ngokuthandaza izithombe, njengonono lukaSathane.

Akekho umKristu ongamukela imfundiso yeThathu ngoba iyaphika amandla onke kaNkulunkulu uBaba futhi iyaphika isiphetho sethu. Ngenxa yalezi zizathu, Amabandla kaNkulunkulu ahlukunyezwe iminyaka engu-1,600.

Abakhethiweyo bahlukunyezwe ngenxa yale mfundiso ngabo abazibiza ngokuthi ama-Orthodox, noma okungenani labo abayekelwe ilungelo lokwenza kanjalo, ngoba imfundiso yabo yokuphatha yayihambisana kahle nesakhiwo sombuso wesakhamuzi esasisebenzisa. Izinkolo zikaNkulunkulu zibe nesakhiwo ehlukile sohlelo kuze kube muva nje, esizisizile ukumelana nokuhlukunyezwa ababhekana nakho.

uPhawuli ubhala ukuthi iSonto libe nezingxabano ngemfundiso ngezikhathi eziningi nakuba bengajwayele ukuthanda izingxabano (1 Kor. 11:16). Ubika ukuthi izingxabano eziholela ekuhlukaneni ziyavuka phakathi kweBandla likaNkulunkulu.

Ngokuba kumele kube nezimfundiso eziphambene phakathi kwenu, ukuze labo abavunyiweyo bavezeke phakathi kwenu (1 Kor. 11:19).

Impikiswano ngobunjalo bukaNkulunkulu nokubekwa kukaKristu ngaphansi kuye yavela ngaphambilini ezikhathini zeSonto. Umphumela ube ukuhlukanisa. Amaqembu awamukela iTrinitarianism, noma inguqulo yayo yeModalist ezinsukwini zikaJohane, khona-ke ayeshiya iSonto lapho amaphutha awo evezwa khona, njengakuJohane (1 Johane 2:19), noma awela ku-antinomianism, aba amaProthestani, njengoba kwenzeka phakathi kwamaWaldensians. UKristu akazange angenelele okungenani ngesikhathi sokugcina. Umuntu ngamunye kwakufanele enze ukukhetha kwakhe esekelwe ekuqondeni kwakhe okwakuthuthukiswe nguMoya oNgcwele.

Inqubo yokuchaza iTrinithe ngokwesiko ibe yinkathi ende. Isinyathelo sokuqala kwakuwukuchaza imfundiso yokuthi uKristu wayengumlingani kaNkulunkulu ngokungapheli kusukela ekuqaleni kunokuba abe ngaphansi kwakhe, njengabakhulunywe ngabo nabo bonke izidalwa. Ngenxa yale phutha, imfundiso yokulingana ngokuphelele yabe isiqhutshwa phambili kuze kwabonakala njengobufundisi obuphambene ukusho ukuthi wayengaphansi kokulawulwa komunye noma ukuthi wayengu-prõtotokos, okusho ukuthi wayengowokuqala wokuzalwa kwazo zonke izidalwa, ukuqala kokudalwa kukaNkulunkulu. I-prõtotokos akuyona isihloko, njengoba kubonakala ekuqondeni kwangaphambilini. Ngenxa yalesi sizathu uKristu ugcizelela lokhu kuSambulo 3: 14 ebandleni lamaLaodicea ukuthi wayengu-isiqalo noma i-arche yokudalwa kukaNkulunkulu (bheka iphepha i-Arche of the Creation of God as Alpha and Omega (No. 229)). Kubonakala sengathi lelo bandla lifundisa ukuthi wayengakho. Laba yibo bodwa ibandla elenze kanjalo, futhi noma yiluphi ufundiso mayelana nezikhathi kumele luphele ngokuthi isikhathi sokugcina sebandla nalo senza okufanayo. Iphutha lobungunaphakade obuhlangene, ab origine, yaqala ukuchazwa Emabandleni kaNkulunkulu okokuqala ngemuva kweminyaka engamakhulu amahlanu, cishe ngemva konyaka ka-1940, mhlawumbe ngeminyaka yama-1950. Leli phutha kumele liqondwe futhi lixazululwe.

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