View Full Version : Handelinge 8:37

25th March 2010, 22:48
Bybel vraag: Waarom is Handelinge 8:37 uit die meeste nuwe vertalings gelaat?

Antwoord: Handelinge 3:37 lees soos volg,
Toe sê Filippus: As u glo met u hele hart, is dit geoorloof. En hy antwoord en sê: Ek glo dat Jesus Christus die Seun van God is. (AOV) Handelinge 3:37
Hierdie vers verskyn in die middel van 'n gesprek tussen 'n hofdienaar van Ethiópië en Filippus. Hierdie vers in die Bybel word of heeltemal uitgelaat of behou met 'n verduideliking dat die vers nie in die heel ou manuskripte voorkom nie.

Hierdie vers het nie in die heel ou en bes bewaarde manuskripte van die Ou testament voorgekom nie en het eers sy verskyning in en om 500-600 NC sy verskyning gemaak in manuskrip genaamd die Codex Laudianus.

Codex Laudianus, designated by Ea or 08 (in the Gregory-Aland numbering), α 1001 (von Soden), called Laudianus after the former owner, Archbishop William Laud. It is a diglot Latin — Greek uncial manuscript of New Testament, paleographically had been assigned to the 6th century. It contains the Acts of the Apostles.
It is the earliest known manuscript that contains Acts 8:37.

http://www.wendag.com/images/acts837.png http://www.wendag.com/images/acts837.jpg

First Council of Nicaea and its aftermath

In 321, Arius was denounced by a synod at Alexandria for teaching a heterodox view of the relationship of Jesus to God the Father. Because Arius and his followers had great influence in the schools of Alexandria—counterparts to modern universities or seminaries—their theological views spread, especially in the eastern Mediterranean.

By 325, the controversy had become significant enough that the Emperor Constantine called an assembly of bishops, the First Council of Nicaea, which condemned Arius' doctrine and formulated the Original Nicene Creed, forms of which are still recited in Catholic, Orthodox, Anglican, and some Protestant services. The Nicene Creed's central term, used to describe the relationship between the Father and the Son, is Homoousios, or Consubstantiality, meaning "of the same substance" or "of one being". (The Athanasian Creed is less often used but is a more overtly anti-Arian statement on the Trinity.)

The focus of the Council of Nicaea was the divinity of Christ (see Paul of Samosata and the Synods of Antioch). Arius taught that Jesus Christ was divine and was sent to earth for the salvation of mankind but that Jesus Christ was not equal to the Father (infinite, primordial origin) and to the Holy Spirit (giver of life). Under Arianism, Christ was instead not consubstantial with God the Father since both the Father and the Son under Arius were made of "like" essence or being (see homoiousia) but not of the same essence or being (see homoousia). Ousia is essence or being, in Eastern Christianity, and is the aspect of God that is completely incomprehensible to mankind and human perception. It is all that subsists by itself and which has not its being in another. God the Father and God the Son and God the Holy Spirit all being uncreated. According to the teaching of Arius, the preexistent Logos and thus the incarnate Jesus Christ was a created being; that only the Son was directly created and begotten by God the Father, before ages, but was of a distinct, though similar, essence or substance to the Creator; his opponents argued that this would make Jesus less than God, and that this was heretical. Much of the distinction between the differing factions was over the phrasing that Christ expressed in the New Testament to express submission to God the Father. The theological term for this submission is kenosis. This Ecumenical council declared that Jesus Christ was a distinct being of God in existence or reality (hypostasis), which the Latin fathers translated as persona. Jesus was God in essence, being and or nature (ousia), which the Latin fathers translated as substantia.

Constantine is believed to have exiled those who refused to accept the Nicean creed—Arius himself, the deacon Euzoios, and the Libyan bishops Theonas of Marmarica and Secundus of Ptolemais—and also the bishops who signed the creed but refused to join in condemnation of Arius, Eusebius of Nicomedia and Theognis of Nicaea. The Emperor also ordered all copies of the Thalia, the book in which Arius had expressed his teachings, to be burned. However, there is no evidence that his son and ultimate successor, Constantius II, who was an Arian Christian, was exiled.

Although he was committed to maintaining what the church had defined at Nicaea, Constantine was also bent on pacifying the situation and eventually became more lenient toward those condemned and exiled at the council. First he allowed Eusebius of Nicomedia, who was a protégé of his sister, and Theognis to return once they had signed an ambiguous statement of faith. The two, and other friends of Arius, worked for Arius' rehabilitation. At the First Synod of Tyre in AD 335, they brought accusations against Athanasius, bishop of Alexandria, the primary opponent of Arius; after this, Constantine had Athanasius banished, since he considered him an impediment to reconciliation. In the same year, the Synod of Jerusalem under Constantine's direction readmitted Arius to communion in AD 336. Arius, however, died on the way to this event in Constantinople. This was the same day Arius' own bishop prayed that if his heresy was to be propagated, the Lord take him in death that night- or better, Arius. Some scholars also suggest that Arius may have been poisoned by his opponents. Eusebius and Theognis remained in the Emperor's favour, and when Constantine, who had been a catechumen much of his adult life, accepted baptism on his deathbed, it was from Eusebius of Nicomedia.