Wyniki wyszukiwania - Biblioteka Nauki

1

Rytuały a teksty sakralne. Ku instytucjonalizacji tekstów w judaizmie

100%

Stanek T.

Poznańskie Studia Teologiczne

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2008

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nr 22

7-20

EN

The article deals with the problem of formation of the canon of the Hebrew Bible on the level of correlation between the cultic institutions that formed the basis of ancient Near Eastern religions and the theological concepts inscribed into the text of the Hebrew Bible. The proposed approach is an attempt tofind a new paradigm in the discussion on the uniqueness of the religion of ancient Israel. Recognition of theological concepts inscribed into sacred writings that finally substitute some of the functions of cultic institutions might provide an explanation of the peculiarities of the contents and form of the canon, both on the level of the whole scripture as well as particular stories. This article is part of a wider project whose aim is to describe the connection between the Hebrew Bible / Old Testament and the religion of Israel in biblical times. The idea of the project embraces multiple directions of research: the problem of formation and transmitting of the texts of the canons; the reasons why the stories, as well as the Bible as one whole, were written and transmitted in this particular content and form; the rules of writing the text and transmitting it in the written version; multiplicity of canons and their connections with the communities; the specifics of the Hebrew canon against the Old Testament canon; the issue of continuity between the religion of ancient Israel, Judaism of the Second Temple period, Christianity and rabbinic Judaism. The proposed approach underscores the fact that a canon does not exist without a community which is responsible for its creation and cultivation, therefore, it cannot be interpreted apart from it. On the other hand, it is the canon that protects the identity of the community, therefore, its hermeneutics must comply with the community’s self understanding.

2

Masora Biblii hebrajskiej – wprowadzenie w tematykę

89%

Majewski M.

Ruch Biblijny i Liturgiczny

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2012

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tom 65

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nr 4

EN

Masorah (oral and written tradition of transmitting the Bible text) is an important library of information about Sacred Scripture on the stage of its formation. It provides informations without which it is difficult and sometimes impossible to read or interpret correctly the biblical text. One of the barriers involved studying the Masorah of the Hebrew Bible is the lack od introductory literature on the subject, especially on the field of polish language. Here we can not find any comprehensive and useful study for the Masorah, including exercises and examples how to read and take advantage of Masorah. Since the system of Masoretic notes is very carefully printed in Biblia Hebraica Stuttgartensia, and even more in Biblia Hebraica Quinta, we require such a study of masoretic notes’ system in Polish biblical studies. This article is an announcement of such an elaboration.

PL

Masora, system oznaczeń w i wokół tekstu biblijnego Starego Testamentu, to istna biblioteka informacji o tekście hebrajskim Biblii na etapie jego definitywnego ustalania. Podaje informacje, bez których trudne, a czasem niemożliwe staje się poprawne jego odczytanie czy zinterpretowanie. Jedną z barier w studiowaniu masory Biblii hebrajskiej jest brak literatury wprowadzającej w jej tematykę, zwłaszcza na gruncie języka polskiego. W opracowaniach polskojęzycznych nie znajdziemy żadnego szerszego wprowadzenia w studiowanie not masoreckich. Od kiedy system masory jest pieczołowicie zamieszczany w Biblia Hebraica Stuttgartensia czy Biblia Hebraica Quinta, tym pilniejszą wydaje się potrzeba gruntowego wprowadzenia do tematyki masory. Niech ten artykuł będzie zapowiedzią takiego opracowania.

3

Spravedlnost v hebrejské Bibli

88%

Kašný J.

Studia theologica

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2018

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tom 2

1-15

EN

The article examines to what extent justice is a value and an attribute of mutual human relations and actions and to what extent justice relates humans with God, in the Hebrew Bible, in the Torah, the Prophets and the Writings. The term justice is often connected with the law, although justice does not only involve fulfilling the rules of the law, but also includes solidarity in the family, in the community and in the world. The biblical understanding of justice liberates humans from destiny; it presumes freedom and responsibility. Justice is always treated in the context of human life and relations in the Hebrew Bible and in the context of earthbound life. The biblical understanding of justice surpasses, however, the human as homo economicus and homo politicus because justice relates humans to the living God who is just and merciful.

4

Languages of the Bible and Polish—Jewish Relations

75%

Gruber I. Y.

Academic Journal of Modern Philology

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2019

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tom 8

103-115

EN

This paper brings together two phenomena not commonly regarded as closely connected: linguistic patterns in ancient Biblical transmission, and Jewish-Christian relations as manifest in Polish-Israeli dynamics. After summarizing the nature of Jewish-Greek language in the Septuagint (LXX) and related texts, the discussion proceeds to an explanation of the “bifurcation of meaning” that arose between Jewish and Christian interpreters who read the same words. This exegetical and translational reality exerted a strong real-world effect on Jewish-Christian interaction throughout history. Medieval and modern Polish-Jewish and Polish-Israeli relations continue to bear the stamp of such ancient linguistic and theological reconfigurations. Today a renaissance of Jewish cultural life in Poland has energized Christians as well as Jews, opening up new possibilities for collaboration and mutual understanding. At the same time, political tensions related to conflicting versions of the past—particularly the Holocaust and its memory—have laid bare fundamental contradictions between and within Israeli and Polish self-perceptions. The paper argues that study of Biblical languages and early Judeo-Christian traditions is of great relevance for the current situation and for prospective future progress in fellow feeling and inter-national understanding.

5

Cultural Environment of the Hebrew Bible

75%

Tronina, Ks. Antoni

Studia Nauk Teologicznych

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2009

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tom 4

6

Trestní právo v hebrejské Bibli

75%

Kašný J.

Studia theologica

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2016

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tom 2

1-21

EN

The article examines laws on crime in the Hebrew Bible. It admits that the Hebrew Bible does not contain any systematic treatise on crime or any criminal code. However, it is possible to identify in the Biblical text wrongful acts as offences against JHWH, against superiors, against life, body and liberty and offences against others within the context of family relations. The offences not only harm the victim but also violate justice and disturb order and predictability in society. Therefore, the penalties are aimed especially at eradicating the wrongful acts from the community of Israel.

7

An Explanation of the Plural Form of God’s Name

75%

Krajewski S.

Eidos. A Journal for Philosophy of Culture

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2018

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tom 2

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nr 2(4)

115–121

EN

God’s name “Elohim,” common in the Hebrew Bible and Jewish tradition, is always used with verbs in the singular even though it is in the plural form. It is shown here that the ungrammatical usage can be seen as the best solution to a natural problem. Namely, tradition assumes that it should be impossible to talk about a general category of gods within which the one God could be located. The best and perhaps the only way to prevent the implicit pluralization of the unique God is to put his name in plural even though it is intended to be used as if it were singular. One cannot form the plural form of the name that is already grammatically plural! Surprisingly, this explanation seems to have been considered by neither classical nor modern commentators.

8

Biblijna ekumenia hermeneutyk. Pytanie o specyfikę wczesnochrześcijańskiej egzegezy biblijnej

63%

Szymik S.

Rocznik Teologiczny

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2015

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tom 57

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nr 4

427-446

PL

Autor artykułu pyta o specyficzne cechy wczesnochrześcijańskiej egzegezy biblijnej. Przedstawia wpierw zwięźle metody i zasady egzegezy żydowskiej czasów Nowego Testamentu, jako hermeneutyczne tło egzegezy chrześcijańskiej. W drugiej części zajmuje się sposobami interpretacji Biblii żydowskiej w nauczaniu Jezusa i apostołów, posługujących się żydowskimi metodami egzegetycznymi, ale także chrystologicznym wykładem Pism, jak dokumentuje to Nowy Testament. W ostatnim punkcie omówione są wyznaczniki wczesnochrześcijańskiego wykładu Biblii żydowskiej. Autor wymienia trzy cechy główne: charakter chrystologiczny, teologiczny i pneumatologiczny. W Piśmie Świętym nie ma sporów o metodologię biblijną, przeciwnie, można mówić o biblijnej ekumenii hermeneutyk, natomiast obecne są w niej żywe dyskusje na temat prawd Bożych, jaka jest wola Boża i jak najlepiej Bogu służyć. Z punktu widzenia współczesnych dyskusji hermeneutycznych najbardziej interesującą cechą wczesnochrześcijańskiej egzegezy biblijnej jest jej teologiczny i zaangażowany charakter, jej charakter normatywny, a nie deskryptywny, by posłużyć się terminologią teologiczną. Postulowana przez papieża Benedykta XVI hermeneutyka wiary, łącząca egzegezę historyczną i egzegezę teologiczną, nawiązuje do tej wielkiej tradycji hermeneutycznej egzegezy wczesnochrześcijańskiej.

EN

The aim of the paper is to explore the determinants of early Christian exegesis in context of modern debate on biblical hermeneutics. Consequently, first at all the author discusses briefly the main Jewish methods of exegesis in the time of the New Testament as the hermeneutical background of early Christian exegesis. Then, he proceeds to present the early Christian exegesis of the Hebrew Bible: the Jewish methods employed by the authors in the New Testament as well as the christological exegesis of the Scripture in the teaching of Jesus and apostles. The last paragraph deals with the determinants of Christian interpretation of the Hebrew Bible. There are three main features: this exegesis is christological, theological and pneumatical. There is in the Bible no conflict on biblical methods of exegesis so we may speak about the biblical oecumene of different hermeneutics, but there is the question of biblical truth and the authentic human life of faith. So the most fascinating determinant of the early Christian exegesis for contemporary exegesis is especially its theological character and its primary determinative task, and not descriptive one. The hermeneutic of faith proposed by Benedict XVI, who employs complementarily historical exegesis and theological exegesis as well, leads back to this great hermeneutical tradition of the early Church.

9

The Motif of the Angel(s) of Death in Islamic Foundational Sources as an Element of Cultural Diffusion

63%

Prochwicz-Studnicka B. , Mrozek A.

Verbum Vitae

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2021

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tom 39

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nr 4

1233-1261

EN

The article harks back to the publication entitled “The Motif of the Angel(s) of Death in Islamic Foundational Sources” (VV 38/2 [2020]), which was devoted to the analysis of the eponymous theme in the foundational sources of Islam: the Quran and the sunna of the Prophet Muhammad. The purpose of this paper is to examine whether the motif of angel(s) may have been borrowed from two monotheistic traditions that came before. The verification of the thesis that the motif of the angel(s) of death underwent diffusion was carried out in several steps. First, the motif was identified in the textual traditions of Judaism and early Christianity (i.e. sets of texts that were known and, in all likelihood, widespread in the Middle East during the formative period of Islam). As a result of the analysis, most of the themes recognised in the foundational texts of Islam were found. The next step was to identify possible routes of their transmission and percolation into the Islamic tradition and to determine the “ideological demand” for the motif of the angel(s) of death in the burgeoning Islam. Although Jewish and Christian imagery and beliefs about angels are an important (if not the primary) source of influence on Muslim angelology, there was most likely a two-way interaction between the monotheistic traditions, albeit to a limited extent.

10

Dlaczego „dzień śmierci” jest lepszy niż „dzień urodzenia”? Aksjologia Koheleta w świetle przysłów z Koh 7: 1-4

63%

Żelazko P.

Filologia Polska. Roczniki Naukowe Uniwersytetu Zielonogórskiego

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2021

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tom 7

67-76

EN

The article is an exegetic analysis of the passage Qoh 7:1-4 from the Book of Ecclesiastes. The excerpt challenges the absolute statement repeated many times throughout the book about the worthlessness of all things (“vanity of vanities.”) Some values are recognised as “better” than others which may be the evidence of Qoh’s axiology relativity. At first sight, he qualifies the universal lack of values as absolute.. The superiority “good name” over “precious oil” denies the supposed meaninglessness (vanity, ephemerality) of everything. The in-depth analysis of other comparisons present in the passage (“the day of death is better than the day of birth,” “it is better to go to a mourning house than to a wedding house”) shows that a passage which has a pessimistic character due to the elevation of death, may also be interpreted differently. The detailed study of the ancient Hebrew vocabulary in the text also revealed the various levels of the used metaphors.

PL

Artykuł analizuje w sposób egzegetyczny fragment Koh 7, 1-4 z Księgi Koheleta. Fragment ten stanowi swoiste zaprzeczenie wielokrotnie powtarzającego się w całej księdze refrenu o „marności nad marnościami”. Kategoryzacja pewnych idei jako „lepsze” od innych może być dowodem na względność aksjologii Koheleta, która na pierwszy rzut oka absolutyzuje uniwersalny brak wartości czegokolwiek. Wyższość „dobrego imienia” nad „kosztownym olejkiem” zaprzecza rzekomemu bezsensowi (marności, ulotności) wszystkiego. Dogłębna analiza innych porównań zawartych w tekście („dzień śmierci lepszy od dnia narodzin”, „lepiej iść do domu żałoby niż do domu wesela”) pokazuje, że fragment o pozornie pesymistycznym charakterze, ze względu na uwznioślenie śmierci, może być zinterpretowany również w innym kluczu. Szczegółowe badanie słownictwa użytego (w języku starożytnym hebrajskim) pozwoliło również ukazać różne poziomy metafor użytych w tekście.

11

„Służ mi i bądź nieskazitelny (…)” (Rdz 17:1) – obrzezanie w Biblii Hebrajskiej jako usunięcie skazy

63%

Pogonowski J.

Studia Gdańskie

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2019

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nr 45

15-31

PL

Przedmiotem artykułu jest przedstawienie obrzezania w Biblii Hebrajskiej jako rytuału mającego na celu usunięcie skazy. Główny nacisk położony został na wykazanie związku między metaforycznym a literalnym znaczeniem obrzezania oraz jego konsekwencjami teologicznymi. W pracy przeanalizowano szereg fragmentów z Biblii Hebrajskiej zawierających leksemy odnoszące się do obrzezania w rozmaitych kontekstach. Analiza wykazała, że koncepcja obrzezania w Biblii Hebrajskiej w dużej mierze bazuje na założeniu, iż nieobrzezanie/ napletek – zarówno w sensie fizycznym, jak i metaforycznym - stanowi skazę skutkującą niemożnością wypełnienia swego zadania lub funkcji.

EN

The purpose of this article is to describe circumcision in the Hebrew Bible as a ritual performed to remove a blemish. The stress has been put on showing the relationship between the literal and metaphorical meaning of circumcision and its theological consequences. The paper includes an analysis of various Hebrew Bible verses pertaining to circumcision and containing related lexemes in various contexts. The analysis shows that the concept of circumcision in the Hebrew Bible presumes that lack thereof – in the literal as well as metaphorical sense – constitutes a blemish, which renders it impossible to fulfil one’s purpose or function.

12

God in Jewish Thinking: Between Incompleteness and Perfection

63%

Ronen S.

Dialogue and Universalism

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2016

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nr 2

231-251

EN

The article deals with the concept or the image of God in the Hebrew Bible and the various understandings and interpretations of it by Jewish thinkers through generations. The biblical text, full of contradictions and anthropomorphic assertions about God, was a source of discomfort for Jewish philosophers and theologians. Therefore, the sublima-tion and distillation of the text was necessary, and it was done by use of different her-meneutical methods. The article deals with various attributes of the biblical God, and presents different theological and philosophical interpretations of that issue by major Jewish thinkers.

13

‘The Sarmatian In Languages Trained’. Staniskaw Grzepski (1524-1570) As A Researcher Of The Hebrew Bible And The Septuagint

63%

Linke W.

Studia Theologica Varsaviensia

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2019

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tom 57

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nr 1

53-71

EN

Stanisław Grzepski (1524-1570) an outstanding classic and biblical philologist, the first Greek permanent lecturer of this language at the Krakow Academy. He combined philological interests with the passion of numismatist-collector and researcher of biblical antiquities. The fruit of his erudite knowledge in this area was published in the printing house of Krzysztof Plantin in Antwerp in 1568, the work of De multiplici siclo et talento hebraico. The Cracow scholar in the subtitle referred to Guillaume’s Budé earlier work De asse et partibus eius. Despite the fact that Grzepski presents himself to the reader as the author of a summary of the extensive work of a French scholar and diplomat, he created a work independent and in many places polemic with the findings of the famous predecessor. The article shows the character and significance of the work of Stanisław Grzepski, which has become a part of European science for over 200 years as a textbook of numismatics and biblical archeology.

14

Edice Biblia Hebraica Quinta (BHQ)

63%

Schenker A.

Acta Universitatis Carolinae Theologica

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2014

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tom 4

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nr 2

197-208

EN

The paper explains the approach applied for the edition of Biblia Hebraica Quinta (BHQ) in the context of previous critical editions of the Hebrew Bible. A concise historical survey presents the progress of the Biblical scholarship especially in the Hebrew language. It devotes more attention to the comparison of critical editions of the Hebrew Bible, in particular of Kittel’s work in the Biblia Hebraica and in the succeeding Biblia Stuttgartensia (BHS). The author justifies the adoption of the text of the Codex Leningradensis and clarifies the wider usage of sources in the critical apparatus, which differs in this way from the previous critical editions of the Hebrew Bible.

15

Pismo w kamieniu. Słowa Biblii w żydowskich inskrypcjach nagrobnych

51%

Rybińska A.

Scriptura Sacra

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2014

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nr 18

113-121

EN

The purpose of this article is to point the Jewish gravestone’s inscriptions as a source of interdisciplinary research. They contain for example the rich Biblical onomastics and phraseology and also a lot of citations from Bible – especially in eulogies and lamentations. The matzevot and inscriptions can be a starting point to the comparative studies on the level of language, theology, culture: including sepulchral tradition of Jews and Christians.

16

Bóg Izraela – wojownik czy miłośnik pokoju?

51%

Szamocki G.

Verbum Vitae

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2016

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tom 30

7-41

PL

Literackie ujęcie teologicznej refleksji nad dawnymi dziejami świata i Izraela, zaprezentowane w starotestamentowej historiografii, przedstawia obraz Boga, opierając się często na wyobrażeniach i określeniach znanych potencjalnym adresatom biblijnych wypowiedzi. Dla dzisiejszego czytelnika Biblii niektóre z nich mogą być jednak trudne do zrozumienia i wzajemnego uzgodnienia. Niniejszy artykuł próbuje rozwiązać problem pogodzenia obrazu Boga JHWH jako wojownika z Jego przedstawieniem jako miłośnika i dawcy pokoju. Analizy zostały przeprowadzone zasadniczo w dwóch etapach, z których pierwszy skupia się na interpretacji określenia „JHWH wojownik”, a drugi – na zrozumieniu wyrażenia „JHWH pokój”. Ich rezultatem jest konkluzja, że ów obraz „JHWH wojownika” jest literackim środkiem w teologicznym przesłaniu o obecności Boga JHWH w życiu człowieka, Jego wszechmocy i wierności. Jako taki jest on jednak podporządkowany koncepcji Boga miłującego pokój i pragnącego obdarzać tym pokojem swój lud.

EN

Old Testament historiography represents theological reflections upon the ancient history of the world and of Israel. These literary expressions draw a certain picture of God based upon – and coherent with – conceptions and definitions well known to the intended audience of that day. For today's reader of the Bible, however, some of these seemingly divergent depictions can be most difficult to understand and to harmonize with each other. Thus, this article attempts to address the problem of reconciling the image of YHWH-God as warrior with his presentation as a lover and a giver of peace. Analysis was carried out in essentially two stages, the first focusing on interpretation of the term „YHWH warrior” and the second on a proper understanding of the phrase „YHWH peace”. The result is the conclusion that the image of "YHWH warrior" is a literary way of projecting the theological message of the presence of YHWH-God in human life, of His omnipotence and faithfulness. As such, however, it is subordinate to the concept of a God who loves peace and desires to bestow peace upon his people.

17

O rolach kobiet w Starym Testamencie

51%

Slawik J.

Rocznik Teologiczny

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2012

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tom 54

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nr 1-2

9-30

EN

The author surveys social roles, in which the Hebrew Bible shows women. Commonly they were subordinated to men mothers, women and daughters. However they perform almost all – with exception of the priesthood – social functions, but their striving for a hereditary kinghood was always denied by biblical writers. Other activities of women were judged according to the same rules as men’s works. Women did not remain in their traditional roles and they went beyond these roles and gained recognitions. A poem in Prov 31,10-31 and narratives about God’s creation and Garden Eden in Gen 1-3 derive from reflections on a social standing of women in the patriarchal society. A few times the Old Testament speaks out critically on the patriarchal system of the society, pointing out that it does not correspond with goals of God’s creation.

PL

Autor dokonuje przeglądu ról społecznych, w jakich ukazywane są kobiety na kartach Biblii Hebrajskiej. Najczęściej były one podporządkowanymi mężczyznom matkami, żonami i córkami. Pełniły jednak prawie wszystkie – z wyjątkiem kapłańskich – funkcje społeczne, przy czym sięganie po dziedziczny urząd króla zostało ocenione jednoznacznie negatywnie. W pozostałych sytuacjach działalność kobiet oceniana jest według takich samych kryteriów co aktywność mężczyzn. Kobiety nie pozostawały zamknięte w tradycyjnych rolach, ale wykraczały poza nie, zdobywając uznanie. Poemat z Prz 31,10 31 oraz opowiadania o stworzeniu i ogrodzie Eden (Rdz 1-3) są m.in. wynikiem refleksji nad pozycją kobiet w patriarchalnych świecie. W Starym Testament do głosu dochodzi krytyka patriarchalnej organizacji społecznej, która nie odpowiada stwórczym zamierzeniom Boga.

18

Stary Testament/Tanach w chrześcijańskiej Biblii

51%

Slawik J.

Rocznik Teologiczny

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2015

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tom 57

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nr 4

401-426

PL

W artykule zajęto się pytaniem o chrześcijańskie odczytywanie Biblii Hebrajskiej/Starego Testamentu, która jest jednocześnie pierwszą częścią kanonu chrześcijan i Pismem świętym Żydów (religii żydowskiej), po Auschwitz, za który teologia chrześcijańska ponosi współodpowiedzialniość. Punktem wyjścia jest prezentacja trzech współczesnych propozycji hermeneutycznych: Christopha Dohmena, Franka Crüsemanna i Waldemara Chrostowskiego. Chrystologiczna interpretacja Biblii Hebrajskiej jest możliwa jedynie świetle wiary wielkanocnej uczniów Jezusa, bez wiary wielkanocnej taka interpretacja byłaby nie do pomyślenia, bez społeczności chrześcijańskiej by nie istniała. Przy czym dla chrystologicznej interpretacji nie ma zasadniczego znaczenia, czy jej podstawą jest Biblia Hebrajska czy Septuaginta.

EN

The author asks about Christian ways of reading of the Hebrew Bible as a first part of the Christian biblical canon in times after Holocaust. He presents three modern hermeneutical proposals of this reading: Christoph Dohmen’s, Frank Crüsemann’s and Waldemar Chrostowski’s (as representative for Polish roman catholic theology). A Christological lecture of the Hebrew Bible is possible only in the light of the Eastern experience of Jesus’ followers. The lecture is strongly connected with the first century Jewish interpretations but unimaginable without the faith in Jesus’ resurrection. From intertextuality point of view the Christological interpretation of the Hebrew Bible is necessary and inalienable but only within the Christian community of faith. A question whether the Christian Old Testament is the Hebrew Bible or the Septuagint is of minor importance. For understanding of Christian traditions we need the Hebrew Bible and the Septuagint, and intertestamental literature.

19

What Do Byssus and Crimson Imply about the Hebrew Bible and the Septuagint?

51%

Rambiert-Kwaśniewska A. M.

The Biblical Annals

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2018

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tom 8

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nr 3

297-317

PL

Fabrics such as byssus and crimson wool can provide us with a surprisingly large amount of information about the circumstances of Biblical books origin. Analysis of lexis related to mentioned textiles, present in Exodus and in Chronicles, allows to notice a meaningful change, occurring in technical biblical terminology. In Exodus, byssus is represented by שֵׁשׁ and crimson – by תּוֹלַעַת שָׁנִי, whilst in Chronicles naming is changed respectively to בּוּץ and כַּרְמִיל. Analysis of etymology leads to the conclusion, that textiles mentioned in Torah belong to an early vocabulary, created in the times before the exile, in Chronicles, on the other hand, encountered terms belong to period of Babylonian captivity or after the exile. Confrontation of these textiles with the other, non-biblical sources, provides a confirmation of proposed dating and facilitates identification of mysterious biblical byssus, which turns out to be a very thin linen and not – as sometimes confused – sea silk. Juxtaposition of the Greek equivalents allows to draw a conclusion, that terminology of both Torah and Chronicles was known to the LXX translators, who – despite a clear caesura – translate terms consequently: שֵׁשׁ and בּוּץ to βύσσος/βύσσινος, and תּוֹלַעַת שָׁנִי and כַּרְמִיל to κόκκινος