Wyniki wyszukiwania - Biblioteka Nauki

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Tora i Prorocy Wcześniejsi, czyli „wielkie dzieło historyczne” Starego Testamentu

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Szamocki G.

Studia Gdańskie

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2009

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nr 25

51-76

PL

1. Pięcioksiąg; 2. Deuteronomistyczne dzieło historyczne; 3. Wielkie dzieło historyczne Rdz – 2 Krl.

EN

Relatively great part of exegetical studies on the Old Testament deals with literary analysis, indicating the real historical value and the reading of the theological message of the texts, which in the Hebrew Bible belong to the blocks called Torah and Former Prophets. The present study shows an outline of the concepts and trials of solutions first of all literary problems arising at the reading of these texts. From the hypotheses in relation to the question of coming into being of the Pentateuch, at the lead of the hypothesis of sources, through the concepts of Hexateuch and of the Deuteronomistic History, to the appearing as well-founded theory of the Great Postexilic Historical Work (Gen – 2 Ki). Its historiographic value and theological message, must be read, however, taking into consideration that the work preserved to our times is the fruit of the long composition process, which most probably finished in the 5th century BC.

2

Świętowanie niedzieli znakiem rozpoznawczym chrześcijan w perspektywie biblijnej teologii szabatu

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Szamocki G.

Studia Gdańskie

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2016

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nr 38

51-63

PL

Niedziela jest cotygodniowym świętem chrześcijan dla wspominania i celebracji zmartwychwstania Jezusa Chrystusa. Jako dzień wolny od pracy stanowi okazję do odpoczynku, spotkań rodzinnych i zgromadzeń liturgicznych. Celem niedzieli jest przede wszystkim ożywianie i umacnianie opartej na wierze relacji z Bogiem i przenikanie nią codziennego życia. Chrześcijańskie świętowanie niedzieli bazuje na starotestamentowej teologii szabatu w interpretacji Jezusa. W myśl tej nauki niedziela urzeczywistnia szabat, wyrażając jego pełnię w perspektywie historii zbawienia zwieńczonej przez Jezusa Chrystusa i Jego dzieło. Jako taka niedziela jest dniem Boga i dniem dla człowieka. W tym dniu człowiek otwiera się na Boga i Jego działanie oraz na innych ludzi i ich potrzeby. Bóg dopełnia i błogosławi wówczas ludzkie dzieła. W niedzielę człowiek ma możliwość odpoczynku i radowania się z owoców swojej pracy oraz wyrażenia wiary, że wszystko kim jest i co ma, zawdzięcza Bogu.

EN

Sunday is the weekly feast of Christians, in which the resurrection of Jesus Christ is remembered and celebrated. As a holiday, it is an opportunity for rest, family gatherings and liturgical assemblies. The aim of Sunday is primarily to enliven and strengthen a relationship with God based on faith and to help that relationship to penetrate into everyday life. Christian celebration of Sunday is based on the Old Testament theology of the Sabbath as interpreted by Jesus. According to this teaching, Sunday fulils the Sabbath, expressing its fullness in the perspective of salvation history, crowned by Jesus Christ and His work. As such, Sunday is both God’s day and man’s, a day on which human beings open themselves to God and His work, and to other people and their needs. God completes and blesses human work. On Sunday, Christians have the opportunity torest and rejoice in the fruits of their work and to express their faith that all of who they are and what they have, they owe to God.

3

Bóg Izraela – wojownik czy miłośnik pokoju?

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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.

4

ZNACZENIE CUDÓW W BIBLII

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Szamocki G.

Studia Gdańskie

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2007

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nr 21

51-58

PL

WSTĘP. 1. PLAGI EGIPSKIE. 2. PRZEJŚCIE PRZEZ JORDAN. 3. CUD NA WESELU W KANIE GALILEJSKIEJ I CUD DNIA PIĘĆDZIESIĄTNICY. ZAKOŃCZENIE.

EN

The present article wants to give an answer to the question about the reasons of God’s miracles and signs which we know from the Bible. In the Old Testament we find narratives of some miracles, for example about the exodus and the crossing of the Jordan, which tell us that through such deeds God revealed his greatness and might, so that people may become acquainted with Him and as a consequence, they may experience his goodness. The texts of the New Testament tell us about signs and miracles, for example about the sign of Jesus at Cana and about the Pentecostal event, which serve as a self-revelation of Jesus/God and his recognition by the people. The miracles and signs help to proclaim the Good News and to strengthen the faith of the disciples. In the biblical narratives God performs the miracles for the man, so that he has a participation in the fruits of God love.

5

Świadomość grzechu oraz etyczna i religijna odpowiedzialność młodych w Starym Testamencie

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Szamocki G.

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nr 36

43-53

PL

Grzech i odpowiedzialność za niego jest jednym z ważnych tematów Biblii. Teksty Starego Testamentu wzmiankują o grzechach ludzi dorosłych, ale także i o grzechach dzieci i młodzieży. Młody wiek nie zwalnia z odpowiedzialności za wykroczenia i braki, zwłaszcza w sferze życia religijnego. Również młodzi ściągają na siebie Boże sankcje, jeżeli zaniedbują się w poznawaniu Boga i w konsekwencji w niewłaściwy sposób mówią o Bogu; jeżeli negują plan i projekt działania Boga dla ludzi i przez ludzi, albo zbyt swobodnie obchodzą się z tym co święte. Stary Testament radzi więc młodzieży, aby w imię poczucia religijnej i etycznej odpowiedzialności, miała respekt przed tym, co Boże i święte, zachowywała umiar w korzystaniu z życia i jego dobrodziejstw oraz nie zapominała o Bożym sądzie.

EN

Sin and responsibility for it is one of the important themes of the Bible. The texts of the Old Testament mention sins of adults, but also sins of children and young people. Youth does not exempt from responsibility for violations and deficiencies, particularly in the sphere of religious life. Young people also incur God’s sanctions if they neglect the knowledge of God and, consequently, speak in a wrong way about God; if they deny the plan and design of the action of God for people and by people, or too loosely handle what is holy. The Old Testament advises young people that in the name of religious and ethical responsibility, they should respect the things of God and the holy, observe moderation in the use of life and its benefits, and not forget about God’s judgement.

6

Oko za oko, ząb za ząb. Formuła talionu w biblijnym prawie Izraela

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Szamocki G.

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2004

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nr 17

37-56

EN

This paper presents an interpretative study of the talion formula: eye for eye, tooth for tooth, occurring in three law codes of the Old Testament, shown against a background of history, function and meaning of this principle in the oldoriental law, particularly in the Code of Hammurabi, as well as in fundamental rules of the oldtestamental law. The research has showed that the famous formula of the Bible should be understood in the meaning of a rule, which confirms the legislators intention to protect a human life, especially in the dimension of the social human relations. The expression eye for eye, tooth for tooth, stated in the context of a concrete law regulation cannot be understood as a calling to retaliate, revenge, but as an order to rightly pay for harms and give equivalents. Such form of satisfaction should also be an external sign of conciliation between an offender and their victim, what would make possible a new common life in peace.

7

“Palec to Boży” (Wj 8,15ab). Dlaczego palec a nie ręka?

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Szamocki G.

Studia Gdańskie

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2002-2003

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nr 15-16

5-17

EN

This paper presents an interpretation of the statement of the Egyptian magicians, often neglected in standard commentaries: «This is the finger of God» (Ex 8,15). This comes after the third plague (gnats), and after the magicians' failed attempt to copy it. The expression «finger of God» describes the situation which has come about. «Finger» is used rather than «hand», the latter term denoting generał instrumentality, as opposed to detailed and direct activity, especially in reference to God. The term „finger" in the mouth of the magicians indicates that a concrete situation is in view, a situation caused through the direct activity of a god, and that the situation has an instructive function. The instruction is addressed to Pharaoh. He has to understand that Moses is sent by the God YHWH who is present in Egypt, and that there is no one like Him.

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Rachab i Rut. Wiara dwu kobiet z rodowodu Jezusa

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Szamocki G.

Gdański Rocznik Ewangelicki

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2013

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tom 7

296-308

EN

In the genealogy of Jesus at the beginning of the Gospel according to St. Matthew four women are listed. Two of them - Rahab and Ruth - connect the public profession of faith in God YHWH and the corresponding conduct. This article approaches the story of these women described in the Bible and against that background shows the value of that confession of faith, together with its importance and consequences for the future life of both heroins. Rahab and Ruth - two non-Israelites who profess faith in YHWH, and take action dictated by this faith became collaborators with God in the execution of His program of blessing of the peoples of the Earth. They were also accepted into the religious and national community of Israel. For the first recipients of the written story of the two women, that is for the members of the postexilic community of the province of Yehud, the story of Rehab and Ruth could provide a valuable lesson on the collective identity of the people of YHWH.

9

Boże umiłowanie Izraela (Pwt 7,7-10)

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Szamocki G.

Verbum Vitae

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2013

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tom 23

17-37

EN

According to Deut 7:7-10, love is at the root of the relationship of God Jahweh with Israel. Mutual love is inscribed in the covenant between Jahweh and his people. Jahwe’s love for Israel and its characteristics can only be explained by the nature of God. Faithful to the promises given to the fathers of Israel, God shows love to Israel. In the name of that love He chooses Israel from other nations and accompanies him in his history. Out of love He performs great works for Israel and demonstrates His power in the destruction of the enemies who hate Him. The inhabitants of the Persian province of Yehud should be considered as the first recipients of the parenesis of Deut 7:7-10. For them, the reminder of the essence of Jahweh’s love, its constancy and consequences, constituted guidance and instruction in the effort of religious-national postexilic revival and restoration. In addition, the lesson of Deut 7:7-10, according to its place in the structure of the Book of Deuteronomy, provided the basis and motivation for remaining faithful to Jahweh. It encouraged to love Him “with all your heart, with all your soul and with all your strength” (Deut 6:5).

10

Boża odpłata według Koheleta

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Szamocki G. , Pietkiewicz D.

Studia Gdańskie

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2009

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nr 25

77-99

PL

1. Idea Bożej odpłaty w Starym Testamencie: badania wstępne; 2. Interpretacja niektórych wypowiedzi Koheleta o Bożej odpłacie; 3. Stanowisko Koheleta wobec zasady odpłaty; 4. Oryginalność Koheletowej koncepcji Bożej odpłaty.

EN

The writers of the Old Testament expressed in a lot of places an idea of the recompense of God for good and bad deeds of a man. In principle the recompense should have to have a worldly character. The comprehensive conception of the recompense expressed in the texts of the Old Testament does not present itself however as homogeneous. Testimonies of a development of this conception and of changes in understanding of it are some statements of Koheleth. According to this Israelite sage God recompenses for deeds of a man, but that does not happen automatically. God, who has power over every man, decides himself, if he recompenses, or how and when. A man yet should act well not for fear of the recompense of God, but because of the fact, that he is created in God’s image and according to God’s likeness.