Maart 2013: jaargang 10, nommer 1 - LitNet

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LitNet Akademies Jaargang 10 (1), Maart 2013 Stendahl, K. 1976. Paul among Jews and Gentiles and other essays. Philadelphia: Fortress Press. Stuiber, A. 1961. “Das ganze Joch des Herrn” (Didache 6,2–3). In Cross (red.) 1961. Thiselton, A.C. 1992. New horizons in hermeneutics. Grand Rapids, Michigan: Zondervan. Tomson, P.J. 1990. Paul and the Jewish law: Halakha in the letters of the apostle to the Gentiles. Assen: Van Gorcum. VanderKam, J.C. 2001. The book of Jubilees. Guides to apocrypha and pseudographia. Sheffield: Sheffield Academic Press. Van de Sandt, H. en D. Flusser. 2002. The Didache: Its Jewish sources and its place in early Judaism and Christianity. Assen: Royal van Gorcum; Minneapolis: Fortress Press. Wall, R.W. 2002. The Acts of the apostles: Introduction, commentary, and reflections. In Keck e.a. (reds.) 2002. Watson, F. 2007. Paul, Judaism, and the Gentiles: Beyond the New Perspective. Grand Rapids, Michigan: Eerdmans. Wilson, S.G. [1983] 2005. Luke and the Law. Cambridge, New York, Melbourne, Madrid, Kaapstad, Singapoer, São Paulo: Cambridge University Press. Witherington III, B. 1998. The Acts of the apostles: A socio-rhetorical commentary. Grand Rapids, Michigan: Eerdmans; Carlisle: Paternoster. —. [2003] 2004. Contemporary perspectives on Paul. In Dunn (red.) [2003] 2004. Wright, N.T. 2002. The letter to the Romans: Introduction, commentary, and reflections. In Keck e.a. (reds.) 2002. —. [2005] 2009. Paul: In fresh perspective. Minneapolis: Fortress Press. Zoccali, C. 2008. “And so all Israel will be saved”: Competing interpretations of Romans 11.26 in Pauline scholarship. Journal for the study of the New Testament, 30(3):289–318. 651
Eindnotas LitNet Akademies Jaargang 10 (1), Maart 2013 1 Een van die prominente Pauliniese gedeeltes wat te doen het met Paulus se siening van ’n Christus-gelowige se identiteit in verhouding met Israel, is Rom. 9-11 (veral 11:25–7). Die vertolking van Rom. 11:25–7 is egter só uiteenlopend (vgl. Staples 2011; Zoccali 2008) en onderhewig aan induktiewe redevoering dat dit nie hier binne rekening gebring gaan word nie. Daardeur word egter nie ontken dat dit integraal deel vorm van Paulus se verstaan van identiteit nie. 2 Nanos (2009:4) voer aan dat Paulus nie ’n wetvrye evangelie verkondig het nie en self die hele wet onderhou het. Hy noem 2 Kor. 11:22, Fil. 3:3–6, Gal. 2:15 en 5:3, asook 1 Kor. 7:17–24 ter ondersteuning van sy standpunt. In 2 Kor. 11:22 en Fil. 3:3–6 gebruik Paulus egter die woorde Ἰσραηλίτης en Ἰσραήλ (nie Ἰουδαῖος nie) om sy fisieke herkoms en etnisiteit te beskryf. Paulus se onberispelikheid “in die onderhouding van die wet van Moses om vryspraak te kry” (Fil. 3:6) beskryf sy vorige identiteit voordat hy tot geloof in Christus gekom het. Sedert sy bekering tot die Christelike geloof beskou hy egter sy vorige identiteit as “waardeloos” en “verwerplik” (Fil. 3:8). In Gal. 2:15 dui Paulus bloot sy etnisiteit aan en gaan voort om in die volgende vers uitdruklik te sê dat “niemand van sonde vrygespreek word deur die wet van Moses te onderhou nie, maar alleen deur in Jesus Christus te glo” (Gal. 2:16; vgl. Segal 1990:130). As Paulus in vers 15 sê dat hy ’n Jood is, verwys hy na sy status tydens geboorte (die 1983-vertaling lui: “ons is Jode van geboorte”; vgl. bv. Longenecker 1990:83), en nie om Joodse wetsonderhouding aan te dui nie. Ook Gal. 5:2 −3 plaas wetsonderhouding nie in ’n positiewe lig nie, maar stel dit trouens dat as ’n mens jou laat besny, jy verplig is om die hele wet te onderhou. Paulus het vroeër in dieselfde brief geskryf dat diegene wat staatmaak op die onderhouding van die wet, onder die vloek van die wet geplaas is (3:10, 13). In 1 Kor. 7:19 sê Paulus dat nóg besnydenis nóg onbesnedenheid van belang is, maar waarop dit wel aankom, is die onderhouding van die ἐντολῶν θεοῦ. Laasgenoemde term dui egter nie noodwendig op die Tora as sodanig nie, maar kan verstaan word as (nakoming van) die wil van God (bv. Fee 1987:314) of die gebod van liefde (Pop 1965:141). 3 Mason (2007:481–88) bestempel die begrip godsdiens as ’n Westerse kategorie sonder vergelyking in die antieke kulture. Hy noem verskeie grondbeginsels waaruit ’n “godsdiens” saamgestel word: ethnos, kultus, filosofie, deurgangsrites (bv. by ’n geboorte, huwelik en afsterwe), vrywillige deelgenootskap (bv. kerk of sinagoge), sterrewiggelary en towerkuns. Die term godsdienstig(e) (byvoeglike naamwoord) bly egter ’n geldige uitdrukking om Bybelse identiteite mee te beskryf. 4 Ten spyte daarvan dat die meeste Nuwe-Testamentici terminologie soos Jood/Jode/Joodse gebruik, gaan in hierdie artikel verwys word na Judeër(s)/Judese, selfs met verwysing na ander wat dit nie gebruik nie (tensy anders aangedui). 652
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184 Zeffertt en Paizes (1986:15-6).
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37 Riglyn 4 (eindnota 19 hier bo).
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Abstract LitNet Akademies Jaargang
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Dlamini, J. 2009. Native nostalgia.
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