Imvelaphi Yenkolo KaPaul

NgokwaJohn Gresham Machen

Kwi-1 Kor. xvi. 22. "Maranatha" iyisi-Aramagi, futhi ish意味 "Nkosi yethu, woza!" Kungani i-Aramagi yafakwa, njengokubizwa kukaJesu, kwincwadi yesiGrike? Ukucatshangwa okungokwemvelo ukuthi yayingcweliswe ngokuyisebenzisa esontweni esi-Aramagi eJerusalema. Ngakho-ke uyisinyathelo sokusebenzisa isihloko esithi "Nkosi" emuva kwesonto lokuqala lamaKristu; isihloko asikwazi, ngakho-ke, ukuthathwa njengomkhiqizo wamasonto e-Hellenistic e-Antiyokwe naseTarsus.

Lo mbono ube nokuphikiswa ngezindlela ezahlukahlukene. NgokwaBöhlig, lo mpassage ufakazi isicelo sesihloko sesi-Aramagi esithi "Nkosi" kuJesu, kodwa leso sicelo, Böhlig uyakholewa, senziwa hhayi ePalestina kodwa eSiriya, hhayi eJerusalema kodwa e-Antiyokwe. ISiriya, ngempela, neCilicia, yayi, Böhlig igcizelela, ikhaya elikhethekile lesihloko esithi "Nkosi" njengokubizwa kwabathakathi; igama elithi "Baal", isihloko esivamile sesiSemiti sabathakathi beSiriya, lisho "Nkosi". Futhi uBöhlig ukhombe ekubonakaleni kwesihloko esithi Mar kanye noBaal njengohlobo lokuthakathi.

Kodwa kungani isihloko sesiSemiti sagcinwa incwadi yesiGrike? Empendulweni yalo mbuzo, kunganakwa isimo sesibili sesiSiriya. Kodwa yisiphi isithile ukungcweliswa okwakunamathiselwa ekusebenziseni kwesihloko sesiSemiti sesiSiriya; kungani uPaul akulandela kuleyo ndlela yokusebenzisa esontweni eliseGreece, hhayi eMpumalanga? Uma, kwesinye isandla, isihloko esithi "Mar" yayingcweliswe ngokuyisebenzisa abafundi bokuqala bukaJesu, khona ukugcinwa kwigama lokuqala ngaphandle kokuhumusha kunokwemvelo.

Bousset manje upropha enye enyezi. Iphrase "Maranatha," uthi yena, cishe ingenzi lutho ngeJesu; iyafomula nje yokul诅ana njengokuthi "anathema" okwenzeka ngaphambi nje ngo-1 Kor. xvi. 22; iMaran (noma iMarana) ibhekisela hhayi kuJesu, kodwa kuNkulunkulu; ifomula yisho, "INkosi yethu (uNkulunkulu) iyakuza nokwahlulela." Kodwa uBousset akazisi yodwa ubufakazi bokweli ekuxhaseni kwakhe ukuchazwa. Ayikho ifomula enjalo yokul诅ana ebonakala itholakale emithonjeni yaseSemitic. Futhi kungani uPawulu bekufanele afake isiqalekiso esinjalo saseSemitic ekubhaleni eKorinte? Iphupho lakamuva likaBousset ngempela yindlela yokuphunyuka.

"Marana" ngo-1 Kor. xvi. 22, ngakho, ngempela ibhekisela kuJesu, futhi ukuqagela okunamandla ukuthi yavela ePalestina. Lokhu ndima yakhiwe ubufakazi bokweli ekusebenziseni kwegama elithi "INkosi" njengokubiza uJesu esontweni lasePalestina.

Kungenzeka, ngaphezu kwalokho, lokhu ndima kungasebenza nasekulungiseni ifomu laseAramagi elorginali legama. UBousset nabanye abanye abacwaningi baye bakholelwa ekutholeni isithiyo solimi ekwendleleni yokubiza igama elithi "INkosi" esontweni esikhuluma isi-Aramagi. I "Mara" eqinisekile, kuthiwa, ayabonakali ithi yayisebenzwa kakhulu ngesi-Aramagi; yiyo kuphela "Mari" ("INkosi yami") ne "Maran" ("INkosi yethu") ezibonakala zithiweyo ziyasetyenziswa. Kodwa yiyo kanye efomini eqinisekile, "INkosi," egama elivame kakhulu kuTestamente Entsha yesiGrike. Ngakho, kuthiwa, lokhu kusetshenziswa kwesiGrike seTestamente Entsha akunakubuyela ekusetshenzisweni kwesonto elikhuluma isi-Aramagi.

Kungenzeka ukuthi akudingeki singenele ngakolwesigwebo solimi yalo mbukulo. Kunezinto eziningi ezingaphakanywa ukuze zihlolwe ngabafundi be-Aramu- phakathi kwabanye, ithuba lokuthi "Mari," "Maran," yayisetshenziswe ngokuqinile, njengo "Rabbi," "Rabban," incazelo yokuqala yisijube esinolwazi ivele yangacaci. Kodwa ngokuvamile kungenzeka ukuthi uma abantu abakhuluma isi-Aramu befisa ukubonisa uJesu, ngokuqinile, njengo "Nkosi" noma "iNkosi," ulimi mhlawumbe aluzange luphungalale kodwa ukuthi umbono omkhulu wawungavezwa. Futhi umbono omkhulu, hhayi igama, owawubaluleke kakhulu. Into ebalulekile yuwokuthi isimo sokubhekana noJesu esivezwe yigama lesiGriki elithi "Kyrios," kwaba, ngaphandle uma zonke izinkomba zehluleka, isimo somBandla saseJerusalema.

Kodwa-ke, ingabe igama lesiGreki lizwake livela eJerusalema? Le nqubo iyekwa ukucatshangelwa ezingxoxweni zakamuva zesihloko. Kodwa-ke, ifanele ukucatshangelwa ngokucopheleleyo. Kufanele kukhunjulwe ukuthi iPalestina ngekhulu lokuqala ngemuva kukaKristu yayiyizwe elilwazi izilimi ezimbili. Akungabazeki ukuthi isi-Aramagi sasetshenziswa kakhulu phakathi kwabantu abaningi, futhi akungabazeki ukuthi kwakuyilimi lokufundisa lukaJesu. Kodwa isiGreki sasetshenziswa, futhi akusiyo into engenzeki ukuthi ngisho noJesu wakhuluma isiGreki lapho kwakudingeka. Ngokuqinisekile, iBandla laseJerusalema lokuqala lalihlanganisa umzimba omkhulu wabantu abakhuluma isiGreki; "abakwaHellenisti" bakhulunywa eNcwadini yezEnzo vi. 1 ngendlela ebaluleke kakhulu ngokomlando. Ngakho-ke, kungenzeka kakhulu ukuthi iziGwebo ezazisakazwa eBandleni laseJerusalema kusukela ekuqaleni, noma cishe kusukela ekuqaleni, zazingesiGreki njengesi-Aramagi. Abapostoli bokuqala ababengakwazi ukuzihlukanisa ngabakwaGreki abakhuluma isiGreki. Ukungazi isiGreki nhlobo kwabakwaGalileya akunzekani uma kubhekwa lokho okwaziwa ngamumo ngokujumla kwezilimi ePalestina; futhi enhlokodolobha, enezixhumanisi zangaphandle, nabantu bakwaHellenisti, ithuba lokusebenzisa isiGreki lingaanda kakhulu. Ngakho-ke, akunzekani ukuthi iziGwebo zesiGreki zabakwaHellenisti abahlala eJerusalema zakhiwa ngaphandle kwemvume yabafundi bokuqala bakaJesu. Ngakho-ke, lapho umpostoli uPawuli ecabanga yonke indawo ukuthi igama elithi "uNkosi" njengoba lisetshenziswa kuJesu alikho into eyivelayo kuye, kodwa lalijwayelekile kubafundi bakhe bonke, lesi simo singachazwa kangcono uma hhayi kuphela umqondo wetitolo, kodwa n isiGreki sayo, sathathwa yiBandla lomlomo. Ngamanye amazwi, ukushintshela kwisiGreki, njengolimi lwabafundi bakaJesu, akukwenzeki eAntiyokwe noma eTarsu, njengoba uBousset achaza. Ngokuqinisekile, kwenzeka eJerusalema, kwenzeka ngaphansi kokugadwa kwabangane abasondelene bakaJesu. Akunakwenzeka nhlobo, ngakho-ke, ukuba kuhilele ukuguqulwa kwefele lokuqala.

Kodwa izinto zokulwazi zolimi ezisanda kushiwo zi-ze zibe yinto eyinhloko. Ngisho noma ukusetshenziswa kwe-Greek eJerusalema kwakubalulekile kancane kunalokho okuye kwaphakanywa lapha, isimo sesimo asishintshi kakhulu. Wonke umzamo wokuhlukanisa inkolo kaPawuli ngokucacile nenkolo yeBandla laseJerusalema uvele walahleka. Noma ngabe izinto zokulwazi zolimi ziye zaba yini, iNkosi uThixo yama-Epistles yeyabo ababengabangani abaseduze noJesu waseNazaretha.

Bousset uyakwenqaba lokhu kuhitimayo. Kodwa wenza kanjalo ngenxa yezizathu ezinganele. Ithiyori yakhe, ingashiwo ukuthi, isivele yawa phansi ephuzwini elibaluleke kakhulu. Akunakwenzeka ngempela ukubeka iKristholoji yaseAntioch naTarsus phakathi kweBandla laseJerusalema noPawuli; akunakwenzeka ngempela ukucabanga ukuthi iKristholoji yaseAntioch yayihluke kakhulu eKristholoji yaseJerusalema eyayizalile; ikakhulukazi akunakwenzeka ukungavumi ukusetshenziswa kwesihloko esithi "iNkosi," nenkulunkulu ekhuthazayo ejikwe kuJesu oyiyo, kubangani bokuqala boJesu. Ukuphenya kwezinto eziningi zethiyori kaBousset, ngakho-ke, kungenziwa kuphela phantsi kwengxabano. Kodwa ukuhlola okunjalo kubalulekile. Ngoba kuzaqinisekisa umbono omubi oshikiliwe.

UJohn Gresham Machen (1881-1937) wayengumfundi wama-Presbyterian waseMelika weTestamente Entsha, owaholwa umvukelo ngokumelene nenkolo yezemilenze ePrinceton, wase wandisa iWestminster Theological Seminary kanye ne-Orthodox Presbyterian Church.