Hristiyan inanc\u0131n\u0131n temel sakramentlerinden biri olan vaftiz, yaln\u0131zca g\u00f6r\u00fcn\u00fcr bir rit\u00fcel de\u011fil, derin bir ruhsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn simgesidir. Ne yaz\u0131k ki g\u00fcn\u00fcm\u00fczde, vaftizin bireysel bir tercih oldu\u011fu y\u00f6n\u00fcnde olduk\u00e7a yayg\u0131n bir kanaat h\u00e2kimdir. Bu g\u00f6r\u00fc\u015f, hem teolojik hem de metinsel a\u00e7\u0131dan korkun\u00e7 derecede hatal\u0131d\u0131r. Zira Kutsal Yaz\u0131lar vaftizi, insan\u0131n can\u0131 s\u0131k\u0131ld\u0131\u011f\u0131nda se\u00e7ti\u011fi bir yol de\u011fil, Tanr\u0131\u2019n\u0131n l\u00fctfuna y\u00f6nelen temiz bir vicdan\u0131n imanla ger\u00e7ekle\u015ftirdi\u011fi bir yakar\u0131\u015f olarak tan\u0131mlar.
\nBu nedenle, vaftizi yaln\u0131zca sembolik bir karar veya t\u00f6rensel bir se\u00e7im gibi g\u00f6rmek, bence onu sek\u00fclerle\u015ftirmek ve ruhsal \u00f6z\u00fcn\u00fc bo\u015faltmak demektir. Baz\u0131 kutsal metinlerin \u00e7eviri farkl\u0131l\u0131klar\u0131 ya da modern teolojik \u00f6nyarg\u0131lar da bu derinli\u011fi g\u00f6lgede b\u0131rakmakta, hakikatin \u00fczerini \u00f6rten perdeler gibi i\u015flev g\u00f6rmektedir. 1. Petrus 3:21 ayeti de bu ba\u011flamda dikkatle ele al\u0131nmas\u0131 gereken metinlerin ba\u015f\u0131nda gelir. Zira bu ayet, vaftizin yaln\u0131zca d\u0131\u015fsal bir y\u0131kanma m\u0131 yoksa Tanr\u0131\u2019dan merhamet dileyen ruhsal bir yakar\u0131\u015f m\u0131 oldu\u011funu belirlemek a\u00e7\u0131s\u0131ndan anahtar niteliktedir.<\/p>\n
\u00d6ncelikle s\u00f6z konusu ayetin orijinal Grek\u00e7esine kulak verelim:<\/p>\n
\u1f43 \u03ba\u03b1\u1f76 \u1f21\u03bc\u1fb6\u03c2 \u1f00\u03bd\u03c4\u03af\u03c4\u03c5\u03c0\u03bf\u03bd \u03bd\u1fe6\u03bd \u03c3\u1ff4\u03b6\u03b5\u03b9 \u03b2\u03ac\u03c0\u03c4\u03b9\u03c3\u03bc\u03b1
\n(ho kai h\u0113mas antitypon nyn s\u014dzei baptisma)<\/p>\n
\u03bf\u1f50 \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u1f00\u03c0\u03cc\u03b8\u03b5\u03c3\u03b9\u03c2 \u1fe5\u03cd\u03c0\u03bf\u03c5
\n(ou sarkos apothesis rypou)<\/p>\n
\u1f00\u03bb\u03bb\u1f70 \u03c3\u03c5\u03bd\u03b5\u03b9\u03b4\u03ae\u03c3\u03b5\u03c9\u03c2 \u1f00\u03b3\u03b1\u03b8\u1fc6\u03c2 \u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1 \u03b5\u1f30\u03c2 \u03b8\u03b5\u03cc\u03bd
\n(alla syneid\u0113se\u014ds agath\u0113s eper\u014dt\u0113ma eis theon)<\/p>\n
\u03b4\u03b9\u2019 \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c3\u03b5\u03c9\u03c2 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6
\n(di\u2019 anastase\u014ds I\u0113sou Christou)<\/p>\n
Bu metni do\u011frudan \u015fu \u015fekilde terc\u00fcme edebiliriz:<\/p>\n
\u201cBu da \u015fimdi sizi kurtaran vaftizdir \u2014 bedenin kirinden ar\u0131nma de\u011fil, fakat Tanr\u0131\u2019ya y\u00f6neltilen temiz bir vicdan\u0131n yakar\u0131\u015f\u0131d\u0131r \u2014 \u0130sa Mesih\u2019in dirili\u015fi arac\u0131l\u0131\u011f\u0131yla.\u201d<\/em><\/p>\n Ayette dikkat \u00e7eken ifade \u201c<\/strong>\u03c3\u03c5\u03bd\u03b5\u03b9\u03b4\u03ae\u03c3\u03b5\u03c9\u03c2 \u1f00\u03b3\u03b1\u03b8\u1fc6\u03c2 \u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1 \u03b5\u1f30\u03c2 \u03b8\u03b5\u03cc\u03bd\u201d (syneid\u0113se\u014ds agath\u0113s eper\u014dt\u0113ma eis theon)<\/em> yap\u0131s\u0131d\u0131r. Burada kullan\u0131lan \u201c\u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1\u201d (eper\u014dt\u0113ma) kelimesi, Grek\u00e7ede \u201csoru sorma, dilekte bulunma, rica etme, talepte bulunma\u201d gibi anlamlar i\u00e7eren \u1f10\u03c0\u03b5\u03c1\u03c9\u03c4\u03ac\u03c9 (eper\u014dta\u014d) fiilinden t\u00fcremi\u015f bir isim<\/strong><\/em>dir. Bu s\u00f6zc\u00fck, Yeni Ahit\u2019in ba\u015fka hi\u00e7bir yerinde ge\u00e7mez; bu da onu ba\u011flam a\u00e7\u0131s\u0131ndan benzersiz ve dikkat \u00e7ekici k\u0131lar.<\/p>\n Modern baz\u0131 \u0130ngilizce \u00e7evirilerde bu kelime \u201cpledge\u201d (taahh\u00fct, s\u00f6z) olarak \u00e7evrilmi\u015ftir (\u00f6rne\u011fin, NIV \u2013 New International Version). Ancak bu \u00e7eviri, kelimenin klasik Grek\u00e7e ve Hellenistik d\u00f6nem kullan\u0131m\u0131yla \u00e7eli\u015fmektedir. Zira kelimenin k\u00f6kensel anlam\u0131, ki\u015finin Tanr\u0131\u2019ya verdi\u011fi bir s\u00f6z de\u011fil; Tanr\u0131\u2019dan bir \u015fey talep etmesi, ona y\u00f6nelerek yakarmas\u0131d\u0131r.<\/p>\n Bu yorum, \u00f6nde gelen Grek\u00e7e s\u00f6zl\u00fcklerde de a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr:<\/p>\n Bu ba\u011flamda, Petrus\u2019un vaftizi Tanr\u0131\u2019ya edilen bir dua veya yakar\u0131\u015f olarak tan\u0131mlad\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kar. Bu, d\u0131\u015fsal bir s\u00f6z ya da t\u00f6rensel bir yemin de\u011fildir; ruhsal bir y\u00f6neli\u015f, temiz bir vicdanla Tanr\u0131\u2019n\u0131n huzuruna \u00e7\u0131kma arzusudur.<\/p>\n Petrus 3:21\u2019in ba\u015f\u0131nda ge\u00e7en ifade son derece a\u00e7\u0131kt\u0131r:<\/p>\n \u201cVaftiz sizi kurtar\u0131r.\u201d<\/p>\n Ancak bu ifade, hemen ard\u0131ndan gelen nitelendirici bir t\u00fcmceyle s\u0131n\u0131rland\u0131r\u0131l\u0131r ve a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulur:<\/p>\n \u201cBedenin kirinden ar\u0131nma de\u011fildir, fakat temiz bir vicdan\u0131n Tanr\u0131\u2019ya y\u00f6neli\u015fidir.\u201d<\/p>\n Bu yap\u0131da kullan\u0131lan Grek\u00e7e kar\u015f\u0131tl\u0131k ba\u011flac\u0131 \u201c\u03bf\u1f50\u2026 \u1f00\u03bb\u03bb\u1f70\u2026\u201d (ou\u2026 alla\u2026), Yeni Antla\u015fma\u2019da s\u0131k\u00e7a kar\u015f\u0131la\u015f\u0131lan bir retorik yap\u0131d\u0131r. T\u00fcrk\u00e7eye \u201c\u015fu de\u011fil\u2026 ama bu\u201d \u015feklinde \u00e7evrilebilir. Bu yap\u0131, \u00f6nce yanl\u0131\u015f anlamaya a\u00e7\u0131k olan bir d\u00fc\u015f\u00fcnceyi reddeder, ard\u0131ndan do\u011fru anlam\u0131 bariz bir \u015fekilde ortaya koyar. \u00d6zetle, vaftiz, insan\u0131n kendi kirli, d\u00fc\u015fm\u00fc\u015f ve korkun\u00e7 vicdan\u0131ndan ar\u0131nma ve Tanr\u0131’dan temiz vicdan yakarma y\u00f6ntemidir.<\/p>\n Buradaki anlam\u0131 belirleyen en kritik unsur, “\u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1” kelimesidir. \u00d6nceki b\u00f6l\u00fcmde detayl\u0131 olarak inceledi\u011fimiz \u00fczere, bu kelime Grek\u00e7ede soru sorma, talepte bulunma, rica etme anlam\u0131na gelir (Bkz. BDAG; LSJ). Petrus burada vaftizi, fiziksel bir temizlik i\u015flemi de\u011fil, ruhsal bir y\u00f6nelim olarak tan\u0131mlamaktad\u0131r.<\/p>\n Bu y\u00f6nelim:<\/p>\n Dolay\u0131s\u0131yla, Petrus\u2019un ifadesiyle vaftiz:<\/p>\n \u201cSuya girerek bir temizlik yapmak de\u011fil, Tanr\u0131\u2019ya y\u00f6nelen bir y\u00fcre\u011fin yakar\u0131\u015f\u0131d\u0131r.\u201d<\/em><\/p>\n Bu \u00e7\u0131kar\u0131m bizi \u015fu \u00f6nemli hermen\u00f6tik sonuca g\u00f6t\u00fcr\u00fcr:<\/p>\n \u0130man eden ki\u015fi, vaftizde Tanr\u0131\u2019dan temiz bir vicdan talep etmektedir. Bu talep, yaln\u0131zca d\u0131\u015fsal bir su uygulamas\u0131yla de\u011fil, i\u00e7sel bir inan\u00e7la ve ruhsal y\u00f6neli\u015fle m\u00fcmk\u00fcnd\u00fcr. Kurtar\u0131c\u0131 olan ise su de\u011fil, bu vicdani tutumun Mesih\u2019in dirili\u015fiyle Tanr\u0131\u2019ya sunulmas\u0131d\u0131r.<\/p>\n Yani:<\/p>\n 1.Petrus 3:21 ayetinin, vaftizi bir \u201crit\u00fcel temizlenme\u201d olarak de\u011fil, Tanr\u0131\u2019ya y\u00f6nelen vicdani bir yakar\u0131\u015f olarak tan\u0131mlayan yap\u0131s\u0131, yaln\u0131zca dilbilimsel bir \u00e7\u0131kar\u0131m de\u011fil; ayn\u0131 zamanda ilk d\u00f6nem Kilise Babalar\u0131 taraf\u0131ndan da bu \u015fekilde anla\u015f\u0131lm\u0131\u015ft\u0131r. Bu ba\u011flamda \u00f6zellikle John Chrysostom ve Augustinus, ayetin ruhsal y\u00f6n\u00fcne vurgu yapan a\u00e7\u0131klamalar\u0131yla \u00f6ne \u00e7\u0131kar.<\/p>\n \u0130oannis Hrisostomos (Alt\u0131n A\u011f\u0131zl\u0131 Yuhanna)<\/strong> Chrysostom\u2019a g\u00f6re vaftiz, d\u0131\u015fsal de\u011fil ruhsal bir temizlenmedir. \u201c\u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1\u201d kelimesinin, vicdan\u0131n Tanr\u0131\u2019ya sundu\u011fu bir yakar\u0131\u015f oldu\u011funu savunur. Bu nedenle, su yaln\u0131zca g\u00f6r\u00fcn\u00fcr ara\u00e7t\u0131r; esas kurtaran \u015fey, Tanr\u0131\u2019ya y\u00f6nelen y\u00fcre\u011fin dua ve imanla dolu cevab\u0131d\u0131r.<\/p>\n Augustinus<\/strong> Augustinus\u2019a g\u00f6re vaftiz, yaln\u0131zca d\u0131\u015fsal bir eylem de\u011fil; imanla, temiz bir vicdanla Tanr\u0131\u2019ya yap\u0131lan i\u00e7sel bir yakar\u0131\u015ft\u0131r. Bu nedenle, vaftizin etkinli\u011fi suyun kendisinde de\u011fil, Tanr\u0131\u2019n\u0131n \u00f6n\u00fcnde al\u00e7alan y\u00fcrektedir.<\/p>\n Jean Calvin, 1. Petrus 3:21\u2019i yorumlarken a\u00e7\u0131k\u00e7a \u015fu ifadeyi kullan\u0131r:<\/p>\n \u201cPetrus burada, vaftizin suyla yap\u0131lan bir t\u00f6ren olmad\u0131\u011f\u0131n\u0131, ancak bizde bulunan temiz bir vicdanla Tanr\u0131\u2019ya y\u00f6nelmi\u015f iman oldu\u011funu s\u00f6yler. \u00c7\u00fcnk\u00fc Tanr\u0131\u2019n\u0131n l\u00fctfu ancak imanla al\u0131n\u0131r.\u201d<\/em> Calvin\u2019e g\u00f6re vaftiz:<\/p>\n Ki\u015finin kurtulu\u015funa sebep olan haric\u00ee bir y\u0131kanma de\u011fil; Kurtulu\u015fun, Tanr\u0131\u2019ya y\u00f6nelen vicdani bir yakar\u0131\u015fla birle\u015fmi\u015f iman arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015fti\u011finin bir i\u015faretidir.<\/p>\n Dolay\u0131s\u0131yla bu d\u00fc\u015f\u00fcnce hem Patristik gelene\u011fin izinden gider hem de vaftizi imanla al\u0131nan Tanr\u0131 l\u00fctfuna y\u00f6nelmi\u015f ruhsal bir eylem olarak a\u00e7\u0131k bir bi\u00e7imde temellendirmektedir.<\/p>\n G\u00fcn\u00fcm\u00fczde T\u00fcrk\u00e7e\u2019de yayg\u0131n olarak kullan\u0131lan Kutsal Kitap \u00e7evirisi, genel anlamda NIV (New International Version) \u00e7evirisinin izlerini ciddi bi\u00e7imde ta\u015f\u0131maktad\u0131r; nitekim bu benzerlik, 1. Petrus 3:21\u2019in T\u00fcrk\u00e7eye aktar\u0131m\u0131nda da hissedilmektedir. Her ne kadar \u201cTanr\u0131\u2019ya y\u00f6nelen temiz bir vicdan\u0131n dile\u011fidir\u201d \u015feklindeki terc\u00fcme, do\u011fru istikamette bir \u00e7eviri olsa da, ruhsal yo\u011funlu\u011fu ve lit\u00fcrjik derinli\u011fi bak\u0131m\u0131ndan eksik kalmaktad\u0131r. \u201cDilek\u201d kelimesi, T\u00fcrk\u00e7ede zaman zaman hafif, s\u0131radan veya \u00e7ocuk\u00e7a bir \u00e7a\u011fr\u0131\u015f\u0131m yapabilmektedir. Oysa ayette ge\u00e7en \u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1 kelimesi, sadece bir dilek de\u011fil, yakaran ve merhamet isteyen bir ruhun i\u00e7sel y\u00f6neli\u015fini ifade eder. Bu nedenle burada \u201cniyaz\u201d veya \u201cyakar\u0131\u015f\u201d gibi daha a\u011f\u0131r, daha kutsal ve daha ruhsal derinli\u011fe sahip s\u00f6zc\u00fcklerin kullan\u0131lmas\u0131 \u00e7ok daha isabetlidir. Zira \u201cniyaz\u201d, Arap\u00e7a k\u00f6kenli olup \u201cal\u00e7akg\u00f6n\u00fcll\u00fc bir \u015fekilde Tanr\u0131\u2019ya y\u00f6nelerek yard\u0131m isteme, yalvarma\u201d anlam\u0131na gelirken; \u201cyakar\u0131\u015f\u201d T\u00fcrk\u00e7ede daha yal\u0131n ama ayn\u0131 \u00f6l\u00e7\u00fcde derin bir anlam ta\u015f\u0131yarak, ki\u015finin i\u00e7 d\u00fcnyas\u0131ndan gelen g\u00fc\u00e7l\u00fc bir duay\u0131 ve iltica h\u00e2lini betimler. Bu ince fark, \u00e7evirinin yaln\u0131zca filolojik de\u011fil, teolojik ba\u011flamda da ne kadar \u00f6nemli oldu\u011funu g\u00f6zler \u00f6n\u00fcne serer. \u00d6te yandan, \u00f6zellikle \u0130ngilizce bilen ya da \u00f6\u011frenen pek \u00e7ok Hristiyan’\u0131n kolayl\u0131kla ula\u015f\u0131labilir oldu\u011fu i\u00e7in NIV\u2019yi tercih etti\u011fini biliyoruz. Ancak NIV, ayetin orijinal Grek\u00e7esindeki anlam\u0131 \u201cpledge\u201d (taahh\u00fct, ant) gibi yanl\u0131 bir yorumla kar\u015f\u0131lamaya \u00e7al\u0131\u015farak metni okuyucu lehine sadele\u015ftirme ad\u0131na, anlam\u0131 teolojik olarak sapt\u0131rmaktad\u0131r. Bu yakla\u015f\u0131m, sadece yorumlay\u0131c\u0131 (interpretive) bir \u00e7eviri hatas\u0131 de\u011fil; ayn\u0131 zamanda metni insan merkezli bir s\u00f6z verme eylemine indirgeme riski ta\u015f\u0131r. Oysa 1. Petrus 3:21, a\u00e7\u0131k\u00e7a \u00f6\u011fretir ki vaftiz, Tanr\u0131\u2019ya verilen bir taahh\u00fct de\u011fil, Tanr\u0131\u2019dan temiz bir vicdan talep eden bir yakar\u0131\u015ft\u0131r.<\/p>\n \u0130yi okumalar \ud83d\ude42<\/p>\n","protected":false},"excerpt":{"rendered":" Hristiyan inanc\u0131n\u0131n temel sakramentlerinden biri olan vaftiz, yaln\u0131zca g\u00f6r\u00fcn\u00fcr bir rit\u00fcel de\u011fil, derin bir ruhsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn simgesidir. Ne yaz\u0131k ki g\u00fcn\u00fcm\u00fczde, vaftizin bireysel bir tercih oldu\u011fu y\u00f6n\u00fcnde olduk\u00e7a yayg\u0131n bir kanaat h\u00e2kimdir. Bu g\u00f6r\u00fc\u015f, hem teolojik hem de metinsel a\u00e7\u0131dan korkun\u00e7 derecede hatal\u0131d\u0131r. Zira Kutsal Yaz\u0131lar vaftizi, insan\u0131n can\u0131 s\u0131k\u0131ld\u0131\u011f\u0131nda se\u00e7ti\u011fi bir yol de\u011fil, Tanr\u0131\u2019n\u0131n …<\/p>\n","protected":false},"author":2,"featured_media":1544,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[76,1],"tags":[233,243,239,240,244,242,101,33,245,98,241],"class_list":["post-1543","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-apolojetik","category-all_blogs","tag-ceviri","tag-dilek","tag-iman","tag-inanc","tag-niv","tag-niyaz","tag-sakrament","tag-tanri","tag-turkce","tag-vaftiz","tag-yakaris"],"yoast_head":"\n\n
\n\u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1 \u2013 \u201crequest, appeal, petition\u201d (BDAG, 3rd ed., 2000).<\/li>\n
\n\u1f10\u03c0\u03b5\u03c1\u03ce\u03c4\u03b7\u03bc\u03b1 \u2013 \u201cquestion, inquiry; request, demand, entreaty\u201d (LSJ, Oxford University Press, revised ed. 1996).<\/li>\n<\/ul>\nVaftiz: D\u0131\u015fsal Ar\u0131nma m\u0131, Ruhsal Yakarma m\u0131?<\/h4>\n
Hermen\u00f6tik Yorum: Vaftiz Ruhsal Bir Yakar\u0131\u015ft\u0131r<\/h4>\n
\n
Neden “Yakar\u0131\u015f?”<\/h4>\n
\n
Vaftiz, Tanr\u0131\u2019dan Temiz Bir Vicdan Dileyen \u0130man\u0131n Eylemidir<\/h4>\n
\n
Patristik Yorumlar: Erken Kilise\u2019nin Tan\u0131kl\u0131\u011f\u0131<\/h4>\n
\n\u201cVaftiz, yaln\u0131zca suyla ilgili bir mesele de\u011fildir. Suda y\u0131kanma bedenin kirini giderir ama ruhu temizlemez. Petrus\u2019un dedi\u011fi gibi, as\u0131l olan Tanr\u0131\u2019ya y\u00f6neltilen iyi bir vicdand\u0131r.\u201d<\/em>
\n(Homilies on 1 Peter, Homily 8)<\/p>\n
\n\u201cVaftiz suyla ger\u00e7ekle\u015fse de, onun \u00f6z\u00fcnde Tanr\u0131\u2019ya y\u00f6nelen bir dua vard\u0131r. Bu dua, temiz vicdan\u0131n Tanr\u0131\u2019ya do\u011fru y\u00fckseli\u015fidir.\u201d<\/em>
\n(Epistula 98, Augustine\u2019s Letters)<\/p>\nReform D\u00f6nemi Yorumu: Jean Calvin<\/h4>\n
\n(Commentaries on the Catholic Epistles, 1 Peter 3:21)<\/p>\nYan\u0131lmamak; Do\u011fru Anlamak<\/h4>\n