Wyniki wyszukiwania - Biblioteka Nauki

1

Terminologia grzechu w tradycjach hebrajskiej Biblii

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Jędrzejewski S.

Polonia Sacra

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2022

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tom 26

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nr 3

93-112

EN

The subject of the science research includes the hamartological terminology of the Bible Hebrew. A philological, semantic and theological method was used. Historical narratives of the Old Testament, through their own and specific terminology, emphasize hamartology mostly in a cultural and liturgical perspective, showing it in social and liturgical environment. In their diagnosis, the prophetic traditions present both a realistic in the same time usually critical assessment of the state of the fulfillment of the covenant, where it is a sin to abandon the just mentioned covenant. Sapiential traditions provide reflection on anthropological questions rather than answering them. Such a reflection can be understood as universalistic one about human life experiences, on its weaknesses and paradoxes. Israel’s prayer perceives evil as the perversity and wickedness of man, subjected to all kinds of oppression. The Old Testament contemplates the nation of Israel as the covenant’s people, hence sin is an offense against the covenant’s God. In such context the sin is an individual human act, but understood in the dimension of the covenant (theological approach), or of a social contract (sociological approach), or of morals (cultural approach).

PL

Problematyka artykułu dotyczy terminologii hamartologicznej hebrajskiej Biblii. Zastosowano metodę filologiczną, semantyczną i teologiczną. Narracje historyczne Starego Testamentu poprzez swoją terminologię uwydatniają hamartologię najczęściej w ujęciu kulturowym i liturgicznym, w przestrzeni obyczajowej bądź ceremonialnej. Tradycje prorockie terminologicznie przedstawiają w swojej diagnostyce krytyczną i realistyczną ocenę stanu realizacji przymierza, w której grzechem jest porzucanie przymierza. Modlitwa Izraela widzi zło jako przewrotność i niegodziwość człowieka oraz człowieka poddanego różnego rodzaju opresji. Tradycje sapiencjalne dokonują refleksji antropologicznych, raczej stawiając pytania niż na nie odpowiadając. Namysł ten można określić mianem uniwersalizującej refleksji nad doświadczeniami życiowymi człowieka, nad jego słabościami i paradoksami. Stary Testament widzi naród Izraela jako lud przymierza, stąd grzech jest wykroczeniem przeciw Bogu przymierza. Grzech jest indywidualnym aktem ludzkim, ale rozumiany jest w przestrzeni zawartego przymierza (ujęcie teologiczne), lub umowy społecznej (ujęcie socjologiczne), czy obyczajowości (ujęcie kulturowe).

2

Moralne implikacje przymierza

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Jędrzejewski S.

Seminare. Poszukiwania naukowe

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2011

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tom 29

7-19

EN

The moral standards presented in the Bible are unveiling themselves in the process of the cultural and the theological development. Quite frequently the biblical morality stands in the context of an idea of the Covenant. Eventually in the very heart of the biblical ethic we’re finding values which were fundamental for a specific kind of a human existence and human way to God. The way the Bible understands as the Covenant which is constructed on the primary and the constitutive gift of a relation between the human being and God. The theologians of the Covenant are pointing out universal ethical conclusions even thou those findings are connected with only one nation chosen by God. At the culmination point of the development of the Covenant idea, in the New Testament proclaiming, takes place an annunciation of morality which has its core in the law of love. This kind of law is understood as a new creatio. Its essence is a dynamic character of morality which comes from an unchanging moral rules. God – staying unchangeable in His gift of morality – allows the human understanding of the gift of love to mature continually in fluently changing historical reality.

3

Jom Kippur – próba znalezienia genezy

100%

Jędrzejewski S.

Seminare. Poszukiwania naukowe

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2008

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tom 25

95-110

EN

The penitential rite, describe in the Book of Leviticus, was performed in the earliest, ahistorical stage of development of the chosen nation. This rite was practised in the Salomon’s Temple and in local churches as well. Originally (Nb 28-29), there was no name for the rite, however the calling of assemblies is known in the seventh month, on the tenth day of the month. Definitively, the biblical scene of the penitential rite is presented in the Book of Leviticus (Lv 16). It is supposed that, the after-deportation text of Leviticus (chapter 16) is a sacerdotal halachic midrash of previous text (Lv 23; 26-32), which is based on different texts (Nb 28-29 and Ex 30). The whole text was supplemented with a penitential rite from the deportation time. Yet, the origin of the annual penitential rite remains unknown. If we acknowledge that the interpretation of the rite has survived throughout the centuries in apocryphal theology, then we can associate its origin with annual penitential rite of seminomadic Hebrew tribes. Hence, we can connect the feast with a hope of fulfillment the promise made by God with Abraham.

4

Prawo dawcą życia w świetle psalmu 119

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Jędrzejewski S.

The Biblical Annals

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1998

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tom 45

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nr 1

37-53

PL

Nel Salmo 119 si trovano otto termini giuridici. Tutti questi termini, per motivo della loro dinamicità, hanno una dimensione piuttosto teologica che giuridica. Come tali diventano „educatore” che forma la spiritualità dell’israelita fedele. Nell’atmosfera di fatiche della vita, termini soprattuto fanno ricordare la conscienzia dell’elezione di Israele da parte di Dio e obbligano a montenere gli impegni che derivano dall’Alleanza. Formano alla speranza per una benedizione che basa sulla Legge dell’Alleanza. La Legge, essendo uno fonite di forza nelle difficoltà e oscilando verso la misericordia di Dio, dona un senso alla vita di un israelita. Nel salmo 119 si nota un attributo particolare della Legge e cioè la sua funzione di donare la vita, e proprio questo suo potere di donare la vita diventa per salmista un punto di referimento nella preghiera. Jahve molte volte nella storia donava la vita, cioè faceva ritornare, nel processo di formazione del suo popolo, lo stato di una relazione positiva tra i due partner dell’Alleanza. Poggiando su ciò salmista, anche questa volta, non dubita que in suo Dio avrà pietà e gli donerà di nuovo la vita compresa come una gioia terreste di essere con Dio.

5

Judaizm diaspory w okresie drugiej świątyni

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Jędrzejewski S.

Seminare. Poszukiwania naukowe

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2010

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tom 27

9-27

EN

The Diaspora (hebr. gālût), it is a common term describing Jewish presence outside of Eretz Israel. Greek term "Diaspora" is equivalent to Hebrew idea of dispersing or scattering in different directions. The term contains a complexity of historical, geographical, social and cultural conditions. Jewish Diaspora phenomenon became a new reality in the history of Israel during the Second Temple period. This reality was expressed in Jewish writings, nowadays qualified according to convergence and antagonism theory; the main problem concerned was a question of Jewish identity in Diaspora. This identity was focused on the relation between Jewish moral, having its source in the conscience of the covenant and intellectual and universal values of the Hellenistic culture. The conclusion of that kind of studies is that it is impossible to establish any universal definition of Jewish Diaspora. It is also impossible to work out a kind of universal model being able to grasp all the aspects of Jewish life in the Diaspora.

6

MARIA KANTOR, Struktury dośrodkowe i odśrodkowe w poezji biblijnej (Ps 120–134), Kraków 1998

100%

Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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1998

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tom 51

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nr 3

PL

-

7

Targum Neofiti 1 – Księga Wyjścia. Tekst aramejski – przekład, aparat krytyczny – przypisy, przekład i opracowanie Mirosław S. Wróbel, Wydawnictwo Archidiecezji Lubelskiej Gaudium, Lublin 2017, 471 s. (Biblia Aramejska, 2)

100%

Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2018

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tom 71

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nr 3

8

Kozioł dla Azazela

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2007

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tom 60

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nr 1

EN

The rite included in Leviticus 16 belongs to penitential rites of purification. It may be a reminiscence of antic religious medical-magic rites, practiced in multiple regions of ancient world. The rites contained the idea of substitution, “magic elimination.” Sending the goat represents rejection of anything that should not and can not exist among the people of Israel. The desert as an “infertile” place, the theological idea of separating the good from the evil as well as the ancient idea of substitution point at the theology of penance expressed in the rite of separation. The text of Leviticus 16 applies the term sa‘ir for the goat. The same term is also applied in priestly text to describe demons relating to the misshapen form of Israel religion. There is an undoubted connection with the idea of Convenant that constitutes the basic background and point of reference for the rite of Leviticus 16.

9

Pascha w kalendarzach Starego Testamentu

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2009

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tom 62

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nr 4

PL

The Jewish feast of Pesah was born in the circle of the shepherds’ culture, more precisely in the Semitic seminomadic groups. It was being celebrated during the spring, at the beginning of a new year. During the time of Josiah’s reforms, it became a pilgrimage feast. Historical experience of the exodus from Egypt and its theological interpretation and several reinterpretations coming afterwards, changed that nomadic and shepherds’ feast, connected with agricultural feast of Unleavened Bread, into the most important national feast of Israel. Calendars coming from biblical texts are showing a multistage development of actual feast of Passover.

10

Eschatologiczna perspektywa biblijnego święta Sukkot

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2008

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tom 61

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nr 3

PL

Sukkot is a festival that occurs in autumn and finishes the agricultural cycle of holidays in the Old Testament. It reflects divine care of his own people. In the eschatological texts of the Old Testament, the term “Sukkot” refers to a new, changed reality. Prophet Ezekiel recognizes only two holidays in eschatological times: Pesach and Sukkot. Zechariah leaves only one term “Sukkot” and connects it with a general concept of the conversion of all nations to God in Jerusalem. Jesus gives the eschatological significance to the meaning of Sukkot when he refers to himself in the texts of the New Testament (Mt 17: 1–8; 21: 1–9; 33–34; Mk 9: 2–8). In theological sense Jesus becomes “sukka” – “the shelter.” Eschatological meaning of Sukkot fulfills itself in a gift of salvation in Jesus and through Jesus. He becomes the climax of salvation. Jesus is the eschatological, ritual and theological meaning of shelter, water and light.

11

CARLO BUZZETTI, MARIO CIMOSA, Bibbia. Parola scritta e spirito, sempre. Ispirazione delle Sacre Scritture, Roma 2004, 271 s. (Manuali e Sussidi per lo studio della Teologia)

100%

Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2006

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tom 59

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nr 1

12

V Międzynarodowy Kongres Associazione Biblica Salesiana (Kraków, 27 grudnia 2004–4 stycznia 2005)

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2005

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tom 58

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nr 1

13

Angelologia etiopskiej Księgi Henocha (Henet)

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2006

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tom 59

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nr 3

PL

According to the complex angelology of the Book of Henoch, Angels are created by God, spiritual beings, who exist in a heavenly dimension in order to reflect transcendental, holy and mighty image of the God. They are regarded as visible leaders who intercede for us in haeven. The angelology of the Book of Henoch seems to be a literary and theological procedure which purpose is to present a doctrine of God. Their function is to show the main God’s attributes, which can be found in the Bible.

14

Koncepcje mesjańskie judaizmu po deportacji babilońskiej

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2004

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tom 57

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nr 3

EN

Dramatic events of year 587/586 triggered off a new way of thinking of Israelites over their history. It helped to think about resurrection not only in a traditional way – a ruler from the House of David, the King–Messiah and the Shepherd–Messiah. The lacks of political independence made people think of a new Kingdom. They were looking for a nationalist Messiah, who would realistically restore the kingdom of David and Salomon. The Son of Man, through his deep relationship with God, expressed a longing for ideal Kingdom, where God can reign. The Messiah, just and chosen by God, would represent those, who saw Israel as a great Kingdom of Israel, perfectly keeping the Law and living in peace. The Son of God, mysterious pre-existent Messiah, represents those, who yearn for a new and great leader, who is supported by almighty God and who would restore a worldly, wonderful Kingdom.

15

Septuaginta – Biblia helleńskiego judaizmu

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2005

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tom 58

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nr 4

PL

Septuaginta (LXX), die Schriften, die nach der Zerstörung des Jerusalemer Tempels von den orthodoxen Rabbinern verworfen wurden, und umfangreiche jüdisch-hellenistische Literatur stellen hervorragende literarische Denkmäler des hellenistischen Judaismus dar. Für ihn sind sie das Fundament der Vorstellung von der fremden und zugleich so interessanten Umwelt und Kultur. Mit der fortschreitenden Entfremdung der Beziehungen zu semitischen Sprachen und offensichtlicher Notwendigkeit der Integration mit der hellenistischen Wirklichkeit, wohl wissend, wie um das eigene Ethos der aleksandrinischen Diaspora bestellt ist, haben die Juden eine Quelle gebraucht, die das Ausharren in der eigenen Identität ermöglichte. Die Tatsache, dass man über eigene Synagoge verfügte, erzwang sozusagen den Gebrauch einer für alle verständlichen Sprache. LXX befriedigte diese Bedürfnisse auf die Art und Weise, die das Bewusstsein der eigenen Integrität bewahrte und das Verständnis des eigenen Ethos möglich machte. Etwas Neues sind darin philosophische Interpretation der alttestamentlichen Traditionen und neue Anthropologie, schon nach den hellenistischen Prinzipien. Besondere Offenheit der LXX, die in der hermeneutischen Akzeptanz der gesellschaftlichen und religiösen, messianischen Tendenzen ihren Ausdruck fand, war der Grund dafür, dass sie allgemein im Judaismus angenommen wurde, sowohl in der Diaspora, als auch in Palästina. Die Ablehnung der LXX im Jahre 70 n. Chr. zeigt deutlich, dass der damalige Rabbinismus sie nicht nur als eine Übersetzung betrachtete, sondern bemerkte und nicht akzeptierte, was als eine Entwicklung der biblischen Offenbarung, also Relektüre in den neuen Umständen und Aktualisierung der biblischen Botschaft bezeichnet werden kann und gilt. LXX ist einer der ersten Versuche der Relektüre und Akkomodation der Bibel in anderem als nur semitischem Umfeld von Kultur und Religion (Übersetz. von Jacek Jurczyński).

16

Pochodzenie synagogi

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Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2010

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tom 63

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nr 4

EN

The institution of Synagogue and the synagogue as the local zone of Jewish activities served three basic functions: socio-cultural, religious and educational. The origins of the Synagogue is dated differently depending on research environment: from reforms of Josiah till the Hasmonean period. Extreme opinions represent the pessimistic approach concluding that this is impossible to clearly establish the genesis of the institution of the Synagogue. The synagogue was born in the deportation environment of Babylonia with the main goal of preserving the ethnic and religious identity. It had liturgical, social, juridical and educative functions. It developed quickly in the Egyptian Diaspora during the Ptolemaic period and during the Roman rule. In Palestine the development was different. Institutional capacity of the Synagogue was realized in the activities of local synagogues in sacral, social, pedagogical and political context.

17

Psalm 22 w ewangelicznej interpretacji pasyjnej

100%

Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2012

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tom 65

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nr 3

EN

Ps 22 is a piece of artistically high poetry, clear images and metaphors, historical and prophetic references. The conviction of biblical scholars that the New Testament writers has recognized in Ps 22 prophetic witness of passion, accompanies the Church from its beginnings. The words of Jesus on the cross, taken from Ps 22: 2, have a character of lamentable re-symbolization of the prayer of Israel. These words establish a theological answer in the form of suitable credo as well. Dramatic question “why?” is connected with a proclamation and identification “My God”. The personal experience of oppression and death is included by Jesus in the history of his nation and in the experience of God. Ps 22 in the Gospels’ passion context becomes a proclamation form of prayer and a very personal, expressed in such dramatic circumstances confession of the faith.

PL

Ps 22 z uwagi na kunszt poezji, wyrazistość obrazów i metafor oraz historyczne i prorockie referencje jest dziełem niezwykłym. Przekonananie egzegetów o tym, że nowotestamentalni hagiografowie uznali w Ps 22 profetyczne świadectwo pasyjne, towarzyszy Kościołowi od samego początku. Słowa Jezusa na krzyżu, zapożyczone z Ps 22, 2, mają zarówno charakter lamentacyjnej resymbolizacji modlitwy Izraela, jak też stanowią teologiczną wypowiedź w formie swoistego credo. Dramatyczne pytanie „dlaczego?” łączy się z identyfikującym „Boże mój”. Indywidualne doświadczenie opresji Jezus wkomponowuje w dzieje swojego narodu i w doświadczenie Boga. Ps 22 w kontekście pasyjnym Jezusa to forma retoryczna modlitwy, bardzo osobistego, objawiającego wyznania wiary.

18

Targum Neofiti 1 – Księga Rodzaju. Tekst aramejski – przekład, aparat krytyczny – przypisy, przekł. i oprac. Mirosław S. Wróbel, Wydawnictwo Archidiecezji Lubelskiej Gaudium, Lublin 2014, 554 s. (Biblia Aramejska, 1)

100%

Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2015

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tom 68

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nr 4

19

Konferencja naukowa Logos i Słowo. Przekłady Biblii

88%

Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2006

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tom 59

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nr 2

20

CARLO BUZZETTI, „Estemeca”. Ermeneutica biblica completa, Roma 2004

88%

Jędrzejewski S.

Ruch Biblijny i Liturgiczny

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2005

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tom 58

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nr 3