DIE 2020 VERTALING VAN LUKAS 18:15 SE ‘BABAS’

DIE 2020 VERTALING VAN LUKAS 18:15 SE ‘BABAS’ EN MY EIETYDSE VERTALING DAARVAN

1953 vertaling: ‘En hulle het ook die klein kindertjies na Hom gebring, sodat Hy hulle kon aanraak; en toe die dissipels dit sien, het hulle hul bestraf.’

1983 vertaling: ‘Die mense het ook kindertjies na Jesus toe gebring dat Hy hulle moet aanraak. Toe die dissipels dit sien, het hulle met die mense daaroor geraas.’

2020 vertaling: ‘Hulle het ook kindertjies na Jesus gebring, sodat Hy hulle kon aanraak. Toe die dissipels dit sien, het hulle die mense berispe.’

Dit gaan oor die vertaling van die Griekse woord vir ‘kinders’ of ‘kindertjies’ of ‘babas’. Daar is ten minste vier griekse woorde wat gebruik kan word vir ‘kinders en/of kindertjies en/of babas’ (pais, teknon, nephios, brephos), afhangende die konteks.  Die Apostel Lukas, geinspireer deur die Heilige Gees (Lukas 1:1-4; 2 Tim. 3:15,16; 2 Petrus 1:19-21; 3:2, 15-16), gebruik brephos, wat eksplisiet dui op ‘klein’ kindertjies of ‘babas’:

“The term βρέφος (brephos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).” (NET Bible note 45)

“βρέφοςa, ους n: a very small child, even one still unborn—‘baby, infant, fetus.’ εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ ‘you will find a baby wrapped in cloths and lying in a manger’ Lk 2:12; ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς ‘the baby moved within her womb’ Lk 1:41. In a number of languages one must make a clear distinction between a baby after its birth and one before birth, that is, a fetus. Hence, in such languages the term employed in Lk 1:41 must be quite different from the term used in Lk 2:12.” (Louw and Nida Lexicon)

“βρέφος, here and in verse 44, unborn babe; in I Peter 2:2 used in a figurative sense; in II Tim. 3:15 infancy, childhood; elsewhere baby, infant. Cf. embryo. … The baby (Grk. brephos) within my womb leaped for joy.” … The fact that, in a manner mysterious beyond all explanation, the Holy Spirit can be actively present in the heart and life of a babe in the womb cannot be questioned. Cf. Luke 1:15.” (William Hendriksen commentary on Luke 1:41-45)

‘n Paar engelse vertalings van Luk. 18:15, 

“Then they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them.” (NKJV)

“Now people were even bringing their babies to him for him to touch. But when the disciples saw it, they began to scold those who brought them. (NET)

“Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they brebuked them.” (ESV)

“One day some parents brought their little children to Jesus so he could touch and bless them. But when the disciples saw this, they scolded the parents for bothering him.” (NLT)

“Now they bring to Him the newborn child in order that he touch them…” (GNTA)

Latyn, Frans en Duitse vertalings: 

“On lui amena aussi les petits enfants, afin qu ‘il les touchât. Mais les disciples, voyant cela, reprenaient ceux qui les amenaient.” (LSG)

“adferebant autem ad illum et infantes ut eos tangeret quod cum viderent discipuli increpabant illos” (Vulgaat)

“Sie brachten auch junge Kindlein zu ihm, daß er sie anrühren sollte. Da es aber die Jünger sahen, bedrohten sie die.” (LUO)

En laastens, maar die heel minste, my eie eietydse modern relevante vertaling en as’t ware toepaslike parafrase, met die hoop dat gelowiges orals, saam hul kinders en kindertjies en babas, opnuut die rykdom, troos en hoop van die genadeverbond mag omhels in sy volle omvang (Gen. 3:15; 17:7; Hand. 2:39; Op. 21:3,7)

“En die ‘verbondsouers’ het ook die babas na Hom gebring, sodat Hy hulle kon aanraak; en toe die ‘baptiste’ dit sien, het hulle hul bestraf. (SLCV) 😉🙏😬

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Sien ook hier oor die verklaring van hierdie gebeure toe die kindertjies na Hom gebring is:

Laat die kindertjies na My toe kom: ‘n Gereformeerde antwoord op ‘n Baptistiese standpunt

Gereformeerde belydenis volgens die Heilige Skrif, oor verbondsdoop, dit is, ‘met ons en ons kinders’ (Gen. 17:7; Hand. 2:39):  NGB artikel 33-35; HK Sondag 25-30 en DL 1.17, hier beskikbaar:

Drie Formuliere van Eenheid

Artikels op Pro Regno: Kinderdoop

Scriptura artikel: Verbondsdoop

CALVYN se kommentaar op hierdie gedeelte:

“This narrative is highly useful; for it shows that Christ receives not only those who, moved by holy desire and faith, freely approach to him, but those who are not yet of age to know how much they need his grace. Those little children have not yet any understanding to desire his blessing; but when they are presented to him, he gently and kindly receives them, and dedicates them to the Father by a solemn act of blessing. …

Suffer children. He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age. And no wonder; for since the whole race of Adam is shut up under the sentence of death, all from the least even to the greatest must perish, except those who are rescued by the only Redeemer.

To exclude from the grace of redemption those who are of that age would be too cruel; and therefore it is not without reason that we employ this passage as a shield against the Anabaptists. They refuse baptism to infants, because infants are incapable of understanding that mystery which is denoted by it. We, on the other hand, maintain that, since baptism is the pledge and figure of the forgiveness of sins, and likewise of adoption by God, it ought not to be denied to infants, whom God adopts and washes with the blood of his Son.

Their objection, that repentance and newness of life are also denoted by it, is easily answered. Infants are renewed by the Spirit of God, according to the capacity of their age, till that power which was concealed within them grows by degrees, and becomes fully manifest at the proper time. Again, when they argue that there is no other way in which we are reconciled to God, and become heirs of adoption, than by faith, we admit this as to adults, but, with respect to infants, this passage demonstrates it to be false.

Certainly, the laying on of hands was not a trifling or empty sign, and the prayers of Christ were not idly wasted in air. But he could not present the infants solemnly to God without giving them purity. And for what did he pray for them, but that they might be received into the number of the children of God? Hence it follows, that they were renewed by the Spirit to the hope of salvation.

In short, by embracing them, he testified that they were reckoned by Christ among his flock. And if they were partakers of the spiritual gifts, which are represented by Baptism, it is unreasonable that they should be deprived of the outward sign. But it is presumption and sacrilege to drive far from the fold of Christ those whom he cherishes in his bosom, and to shut the door, and exclude as strangers those whom he does not wish to be forbidden to come to him.

For of such is the kingdom of heaven. Under this term he includes both little children and those who resemble them; for the Anabaptists foolishly exclude children, with whom the subject must have commenced; but at the same time, taking occasion from the present occurrence, he intended to exhort his disciples to lay aside malice and pride, and put on the nature of children. Accordingly, it is added by Mark and Luke, that no man can enter into the kingdom of heaven unless he be made to resemble a child. But we must attend to Paul’s admonition, not to be children in understanding, but in malice, 1 Corinthians 14:20.” (Calvyn se kommentaar by Luk. 18:15-17).

Nog twee aanhalings:

“God het sy Kerk in die dae van Abraham gevestig en kinders daarin geplaas. Hulle moet daarin bly totdat Hy hulle daar uithaal. Hy het nêrens hulle uitgehaal nie. Hulle is daarom steeds lidmate van sy Kerk en as sulks geregtig op haar ordinansies. Die doop is een van daardie ordinansies.” – Benjamin Warfield.

“Waar die tug in die kerk verwaarloos word, daar word die kiem geplant vir vraagtekens agter die kinderdoop. As ouers wat leef soos heidene, tugteloos in die kerk geduld sou word en as doopouers aanvaar word, dan groei die vraagtekens rondom die doop van hulle kinders. Laat ons dan ook hierin die dwaling van die verwerping van die kinderdoop teenstaan deur in ons kerke erns te maak met die kerklike tug!” (JC Coetzee, soos aangehaal deur prof. L. Floor, op die laaste bladsy van sy werk: Die Heilige Doop in die Nuwe Testament)