Browsing by Author "Du Toit, Philip La G."

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    'n Beoordeling van die vertaling van σάρξ (vlees) in die direkte vertaling en die Afrikaanse Standaard Vertaling van die Nuwe Testament
    (LitNet, 2016-09-05) Du Toit, Philip La G.
    Beide die Afrikaanse Standaard Vertaling en die Nuwe Testament en Psalms: ’n Direkte Vertaling is direkte vertalings van die Nuwe Testament wat in 2014 verskyn het. In hierdie artikel word die vertaalfilosofie van hierdie twee vertalings beoordeel aan die hand van die wyse waarop σάρξ, σαρκικός en σάρκινος vertaal is. Die beoordeling word eerstens gedoen deur die vertalings van hierdie lekseme te vergelyk met ander vertalings wat met soortgelyke en ander vertalingsfilosofieë werk. Tweedens word gefokus op die teologiese kontekste van die gedeeltes waar die betrokke twee Afrikaanse Bybelvertalings σάρξ met “sondige aard” of “sondige natuur” vertaal. Die gevolgtrekking waartoe gekom word, is dat die vertaling “sondige aard” of “sondige natuur”, wat slegs op die vlak van die antropologie lê, die heilshistoriese en eskatologiese konnotasies wat aan σάρξ verbonde is, verlore laat gaan. Die aanbeveling word gedoen dat direkte vertalings σάρξ eerder op hierdie plekke met “vlees” moet vertaal sodat die leser self vanuit die konteks kan aflei waarop σάρξ dui.
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    The "clothe" metaphor in Paul and the entity taking the active role in baptism
    (Pieter de Waal Neetlingh Trust, 2013) Du Toit, Philip La G.
    The “clothe” metaphor in Paul contributes to the understanding of the entity taking the active role in baptism. Within the infant baptism tradition, it is understood to be God who is the active participant in baptism, while in the believer’s baptismal tradition, human beings respond in obedience. The “clothe” metaphor in the Pauline and disputed Pauline material is applied in connection with baptism, ethical exhortation that is associated with baptism, or within an eschatological context in which the language continues with the baptismal imagery. The metaphor occurs mostly as a direct, reflexive middle, which points to the participation of the entity in the action. The entity thus acts in relation to himself or herself. This nature of the middle voice corresponds to the way in which the metaphor is used in the Pauline and disputed Pauline material, and indicates the conscious participation of the baptismal candidate in baptism. This interpretation argues for understanding baptism in Paul as believer’s baptism, which in turn poses certain questions for those who believe in the infant baptismal tradition.
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    Reading Galatians 6:16 in line with Paul’s contrast between the new aeon in Christ and the old aeon before the Christ event
    (Pieter de Waal Neethling Trust, 2016) Du Toit, Philip La G.
    This contribution argues for viewing ‘the Israel of God’ in Galatians 6:16 as pointing to God’s people in the previous aeon before the Christ event. Prevalent interpretations of Galatians 6:16 are critiqued in view of the prevalent connotations to the terms Ἰσραὴλ and Ἰουδαῖος in the post-exilic period, Paul’s understanding of the fulfilment of Israel’s messianic hope, and the way in which Paul redefines identity in Christ and the Spirit. Galatians 6:16 is read with the third καί as a normal copulative (not epexegetically), constituting a contrast of the old aeon before or outside of Christ in the “flesh’” under the law with the new aeon in Christ and the Spirit in Galatians and beyond.
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    Was Paul fully Torah observant according to Acts?
    (AOSIS Publishing, 2016) Du Toit, Philip La G.
    This article primarily examines the question if the Acts of the Apostles portrays Paul as being fullyTorah observant. This question secondarily coheres with the question if it can be derived fromActs whether it was expected of all Christ-believers from the loudaioi to fully adhere to the Torah,or that such a belief was universal in the early church. The conclusions on all of these questions arenegative. These conclusions are reached by way of analysing these claims against the text of Acts(mainly 15:1–35; 16:3; 18:18; 21:17–26; 21:39; 22:3, 23:6 and 26:5) in comparison with the principlePaul laid out in 1 Corinthians 9:19–23 to be everything to everyone. The latter principle is foundto be compatible with the narrative in Acts, although the difference in the approaches of Luke andPaul is acknowledged, especially in terms of their portrayal of the Mosaic Law.