Ons geloofgesprek: Die offer wat Jefta moes gebring het.
Daar word op die oomblik in die kerk meer gepraat oor self-ontplooiing as oor self-opoffering.-Anon.......As ‘n kerk haar woorde begin devalueer, dan word die kerk ‘n ramp vir die volk. - K Schilder 8/27/2009
Die offer wat Jefta moes gebring het.
Ek het al so dikwels hieroor gewonder, juis omdat dit so anders is as wat die res van Israel se godsdiensbeoefening was. Maar hier is nou twee insigte wat vir my nogal baie sin maak.This story stands in stark contrast to the Binding of Isaac in Genesis, where God directly intervenes and stops the sacrifice.E.W.Bullinger (Great Cloud of Witnesses in Hebrew 11 (1911) ISBN 0825422477), looks at the word "and" in the Jephthah’s vow (Judges 11:31: "whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the Lord's, and I will offer it up as a burnt offering"). As he explains the Hebrew prefix ו that is translated in the above passage as "and" is often used as a disjunctive, and means "or", when there is a second proposition. Indeed this rendering is suggested in the margin of the A.V. Bullinger goes on to give examples from the Bible where the same word has been translated as "or". According to him, the right translation of this passage is: "whatever comes out of the doors of my house to meet me, when I return in peace from the people of Ammon, shall surely be the Lord's, or I will offer it up as a burnt offering." Jephthah’s daughter, being the first that came out of the house, was thus, according to Bullinger, dedicated to God. He also says:"In any case, it should have been unlawful, and repugnant to Jehovah, to offer a human being to Him as a burnt-offering, for His acceptance. Such offerings were common to heathen nations at that time, but it is noteworthy that Israel stands out among them with this great peculiarity, that human sacrifices were unknown in Israel."Hier is 'n baie meer volledige uiteensetting van die Bybelgedeeltehttp://www.apologeticspress.org/articles/2320
Dis nou werklik interessant, Yf! Ek het onlangs ook 'n bespreking gelees (deur 'n ortodokse Jood) oor Kain wat vir Abel doodgeslaan het, oor die merk wat Kain op sy voorkop gekry het maar veral oor 'n ander vertaling van Kain se woorde "my straf is te swaar om te dra", wat 'n hele ander betekenis aan die verhaal gee.