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HTS Theological Studies

Print version ISSN 0259-9422

Herv. teol. stud. vol.64 no.2 Pretoria Apr./June 2008

 

v64n2a13

Vreugde en verdriet in die huis van Jakob

 

Happiness and lament in the house of Jacob

 

 

Paul Krueger

Skool vir Bybelwetenskappe en Antieke Tale. Noordwes-Universiteit (Potchefstroomkampus)

 

 


ABSTRACT

The birth narrative in Genesis 29:31-30:24 is a coherent mini drama in its own right, although it is embedded in the patriarchal narratives and as such furnishes important background to the unfolding drama in Jacob's house. In this narrative, the reader is invited right into the intricate family relations of a dysfunctional polygamous marriage, where two rivals communicate with each other and their mutual husband by means of the names given at birth to their children and the children of their slave girls. This article focuses on the quest for happiness, which is evident in the births and name-giving in the house of Jacob. Although true happiness remains elusive, at the end both women receive their dues. God keeps a balance between the two contenders, but the birth of Rachel's son calls for a resolution still to come. The text is thus left open ended.


 

 

Texto completo disponível apenas em PDF.

Full text available only in PDF format.

 

 

Literatuurverwysings

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1 Hierdie teks staan onder verskillende name bekend, byvoorbeeld: Geboortevertelling van Jakob se seuns (Erzählung von der Geburt der Jakobsöhne) (Lehming 1963), Wedywering om geboorte te skenk (Gebärwettstreit) (Wahl 1997; Meurer 2001), Storie van Ragel en Lea (Bellis 1999) of Geboorte en naamgewing van Jakob se seuns (Westermann 1981).
2 Vreugde behels ongeveer die semantiese domein 25.116-134 en verdriet die semantiese domein 25.228-296 wat Louw & Nida (1989:302-304, 319-320) onderskei. Genoemde semantiese domeine word deur Swanson (1998) op Bybelse Hebreeus toegepas. Dit kom ook ongeveer ooreen met die semantiese domeine 718 tot 721 wat De Stadler (1994) ten opsigte van Afrikaans onderskei.
3 Vgl Westermann (1981:579) vir 'n opsomming van verklarings van hierdie moeilike uitdrukking. Die verklaring van Fokkelmann (1975:135), Sarna (1989:208), Seebass (1999:338) en andere word nagevolg, naamlik dat haar stryd met haar suster ook 'n stryd vir/met God (Gotteskampf) is, 'n geloofsworsteling om sy seën, omdat Hy haar nie kinders gee nie. Die genitief word as objektiewe genitief verstaan. Jacob (1934:600) verstaan dit as subjektiewe genitief ('n geveg waarby God betrokke is, 'n geveg om God se saak). Ander verklaarders (byvoorbeeld Holwerda 1954:112; Westermann 1981:579) beskou <yh!l)a$ hier as 'n intensiewe vorm (bitter swaar stryd). 'n Variasie op hierdie siening is dat <yh!l)a$ die aard van die stryd beskryf, naamlik een is wat menslike mag te bowe gaan (Speiser 1964:231).
4 Qere (dg* aB!* – geluk het gekom); waarskynlik is die Ketiv beter: dg*B+ (met geluk).
5 Qere: Hy beloon; Ketiv: man (vya!) van loon (rk**c*).
6 Die hapax legomenon lbz word uiteenlopend verklaar en vertaal. Gispen (1983:89) motiveer die vertaling wat meeste ouer Bybelvertalings volg, naamlik: bly by. Gamberoni (1977:534) se vertaling, ophemel, op die hande dra (verhimmeln, auf Händen tragen) word nagevolg deur onder andere die NIV (treat ... with honour) en die NBV (op handen dragen). KBL se verklaring: verdra (nie wegstuur nie), word deur Westermann (1981:581) nagevolg. Von Rad (1972:236) vertaal: tot regmatige vrou maak (zur rechtmaßige Frau machen).