Wyniki wyszukiwania - Biblioteka Nauki

1

The italian cohort from caesarea described in the acts of apostles

100%

Gawroński R. A.

Seminare. Poszukiwania naukowe

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2013

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tom 33

241-250

EN

The author examines the credibility of the Acts of the Apostles’ testimony about the centurion Cornelius and the Italian Cohort from Caesarea Maritima. The analysis of written sources and epigraphic data indicates that the presence of an Italian cohort at Caesarea was no coincidence. This troop performed a function quite unusual for the Roman army, being a sort of “peace-keeping force” preventing the escalation of the conflict between the Greeks and the Jews.

2

Poslání Jana Křtitele v Lukášově dvojdíle

100%

Tichý L.

Studia theologica

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2019

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tom 1

1-20

EN

The contribution analyses the texts in the Gospel of Luke and in the Acts of the Apostle (both works written by the same author, traditionally called Luke) that concern the mission of John the Baptist. John is mentioned relatively often, particularly in the Gospel of Luke, so that the resulting image of his mission recorded by the evangelist is sufficiently distinguished. John the Baptist is the culmination of the Old Testament (cf. Luke 16:16). He fulfils the prophetic mission of converting people to God. He is more, however, than a prophet (cf. Luke 7:26) because he also immediately prepares the coming of Christ. John is already closely joined with Christ although simultaneously fully submitted to him. This perspective on the Gospel of Luke is confirmed by relatively short references in the Acts, where the insufficiency of only knowing the baptism of John is strongly expressed (cf. Act 18:25; 19:3 – 4).

3

Baptism in the Synoptic Gospels and the Acts of the Apostles

87%

Tarocchi S.

Poznańskie Studia Teologiczne

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2018

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nr 32

29-45

PL

The baptism of Jesus and John, presented in the synoptic Gospels, shows it as an event full of the dynamics of the Spirit. It takes place according to the assumptions of each Gospel and the Acts of the Apostles. In the Gospel of Mark Jesus shares with humanity the same nature that has been subjected to sin. Baptism becomes the beginning of a new saving economy in which it is necessary to bear witness. The essential element of this testimony is the cross which all His disciples have to share with the Lord. The community on the one hand then needs baptism as a way to go out, and on the other, it is strengthened by the gift of the Spirit that leads to the testimony.

4

Modlitwy pierwszych chrześcijan w świetle Dziejów Apostolskich

86%

Najda A.

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tom 46

11-23

EN

Luke, author of Acts of the Apostles, is portraying history in the certain aspect. He is highlighting acting and directing God, becouse he is writing the salutary story, namely "history of God with people". Above all the author wants to form his readers, and not to inform them. He is painting specific pictures, which are starting to speak to people of all times and creating paradigms, which are in addition of certain kind with models. Prayers of the first Christians are one of such paradigms. In including Acts of the Apostles prayer - both community and individual - constitutes the pillar of the Christian life and shaping the manner of believers into the Christ.

PL

Łukasz, autor Dziejów Apostolskich ukazuje historię pod pewnym kątem. Uwypukla działanie i kierowanie Boże, ponieważ pisze historię zbawczą, to znaczy „historię Boga z ludźmi”. Autor chce bowiem przede wszystkim formować swoich czytelników, a nie ich informować. Maluje swoiste obrazy, które przemawiają do ludzi wszystkich czasów i tworzy przy tym paradygmaty, które należy traktować jako pewnego rodzaju modele i wzorce. Jednym z takich paradygmatów są modlitwy pierwszych chrześcijan. W ujęciu Dziejów Apostolskich modlitwa – zarówno wspólnotowa jak i indywidualna – stanowi filar życia chrześcijańskiego i kształtuje sposób zachowania wierzących w Chrystusa.

5

The Things That Mark an Apostle

81%

Doedens J.

The Biblical Annals

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2021

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tom 11

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nr 1

99-120

PL

The Acts of the Apostles describes – sometimes in rather colorful details – signs and wonders wrought by the apostle Paul. Can this portrait of the apostle be corroborated based on his own letters? Or do we have to conclude that contemporaries of the apostle paint a more or less hagiographic picture of Paul’s miraculous activities? What is the place of miracles surrounding Paul and wrought by him within the whole of his life and mission? A survey of Paul’s letters allows us to get a view of how the apostle sees the function of signs, wonders, and mighty works within the dynamics of the proclamation of the gospel. Viewed in this way, the possible difference between information based upon Paul’s own communication and that of his contemporaries about him appears to decrease. A clearer picture of the part miracles play within the whole of Paul’s mission may also help to rethink modern and post-modern worldviews from a biblical perspective.

6

Kto był „dostojnym Teofilem”?

81%

Mucha P. M.

Ruch Biblijny i Liturgiczny

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2008

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tom 61

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nr 4

EN

The Gospel of Luke is addressed to “the most excellent Theophilus” (Łk 1, 3). “The- ophilus” was a high governmental Roman official. Both the Gospel of Luke and the Acts of the Apostles are addressed to this “Theophilus.” It could be addressed to Theophilus him- self or to “dear to God” (“loved by God”), as the word “theophilus” means “dear to God” (“loved by God”). The proconsul of Cyprus, Sergius Paulus, was “the most excellent Theophilus” or “loved by God” or “dear to God.” It explains a lot about Luke’s writing style: not only is his Gre- ek diction unusually elevated for koine, but also he is extremely careful throughout both of his books not to offend Roman sensibilities. Roman characters are always portrayed favo- urably. Luke’s Pontius Pilate declares Jesus’ innocence three times and the scene where Ro- man soldiers mock Jesus and crown him with thorns is removed. Luke’s writing aimed at placing Christianity in a favourable light with Roman officials. He expected these works to be spread and widely circulated. He wrote his works not only for the proconsul of Cyprus, Sergius Paulus (“the most excellent Theophilus”), but also for all people in all ages who think of themselves as “dear to God.”

PL

The Gospel of Luke is addressed to “the most excellent Theophilus” (Łk 1, 3). “The- ophilus” was a high governmental Roman official. Both the Gospel of Luke and the Acts of the Apostles are addressed to this “Theophilus.” It could be addressed to Theophilus him- self or to “dear to God” (“loved by God”), as the word “theophilus” means “dear to God” (“loved by God”). The proconsul of Cyprus, Sergius Paulus, was “the most excellent Theophilus” or “loved by God” or “dear to God.” It explains a lot about Luke’s writing style: not only is his Gre- ek diction unusually elevated for koine, but also he is extremely careful throughout both of his books not to offend Roman sensibilities. Roman characters are always portrayed favo- urably. Luke’s Pontius Pilate declares Jesus’ innocence three times and the scene where Ro- man soldiers mock Jesus and crown him with thorns is removed.Luke’s writing aimed at placing Christianity in a favourable light with Roman officials. He expected these works to be spread and widely circulated. He wrote his works not only for the proconsul of Cyprus, Sergius Paulus (“the most excellent Theophilus”), but also for all people in all ages who think of themselves as “dear to God.”

7

Modlitwa w Dziejach Apostolskich

72%

Burda W.

Verbum Vitae

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2012

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tom 22

11-135

EN

The present study aims at presenting the role of prayer in the life of the early Church the Acts of the Apostles. First, the practice of prayer in the early Church was discussed. In light of the analysis, prayer appears as a fixed practice among the fi rst Christians. The author of the Book of Acts underscores its basic characteristics, to wit faithfulness, perseverance, and unanimity. Second, the places of gathering for prayer were discussed. As many texts from Acts revealed, besides the Jerusalem temple, the private houses were the primary places of gatherings and prayer for early Christians. Third, different approaches and forms which characterized early Christian prayer were revealed. In the final threefold part of this study, the most salient features of prayer were discussed in detail: (1) the prayer of petition, connected in particular way with the gift of the Holy Spirit; (2) the prayer uttered at some crucial moments of the history of the early Church; Luke wanted to show how the first Christians faithfully followed the lead of Jesus, the master of prayer, in their search for God’s will revealed to them in prayer; and (3) the prayer of worship and thanksgiving.

8

The Intricate Relationship Between Targum Jonathan and the New Testament Exemplified by “Targumic” Statements in Acts 13:21–22 and James 5:7–8

72%

van Staalduine-Sulman E.

Collectanea Theologica

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2023

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tom 93

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nr 1

103-113

PL

Istnieją podobieństwa pomiędzy sposobem, w jaki Targum Jonatana wyjaśnia hebrajski tekst Biblii, a sposobem, w jaki autorzy Nowego Testamentu używają tych samych tekstów. Trudno jest jednak zidentyfikować dokładną relację pomiędzy Targumem Jonatana a Nowym Testamentem. W niniejszym artykule analizowane są dwa przykłady „targumicznych” przekładów w Nowym Testamencie: Dz 13,21–22 i Jk 5,7–8. Na podstawie badań możemy stwierdzić, że (1) trudno znaleźć identyczną formę egzegezy, choć jest kilka podobnych przypadków i paralel; (2) musimy dołożyć wszelkich starań, by opisać podobne przypadki jak najdokładniej, gdyż w tych przypadkach są zarówno podobieństwa, jak i różnice; (3) nie ma żadnej bezpośredniej relacji pomiędzy Targumem Jonatana a Nowym Testamentem; ale (4) mogą być one ostrożnie używane jako środek do ich lepszego wzajemnego zrozumienia, a także (5) do lepszego rozumienia, jak żydowscy autorzy – a włączam tu także nowotestamentalnych żydowskich naśladowców Jezusa – czytali i rozumieli ich Pisma.

EN

There are similarities between the way Targum Jonathan explains the Hebrew texts and the way the New Testament authors use the same texts. However, it is hard to identify the exact relationship between Targum Jonathan and the New Testament. Two examples of “Targumic” translations in the New Testament are explored in this article: Acts 13:21–22 and James 5:7–8. All in all, we can say that (1) it is hard to find identical forms of exegesis, although there are several similar cases and parallels; (2) we must do our best to describe similar cases as precise as possible, because there are both similarities and contradictions in all these cases; (3) there is no direct relationship between Targum Jonathan and the New Testament; but (4) they can be used cautiously as a means to better understand each other and (5) to better understand how Jewish authors – I include the New Testament Jewish followers of Jesus here – read and understood their Scriptures.

9

„I zaczęli mówić innymi językami” (Dz 2,4). Glosolalia a ksenoglosja w Dziejach Apostolskich

58%

Tomczyk D.

Wrocławski Przegląd Teologiczny

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2022

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tom 30

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nr 1

7-33

EN

The article analyses the expression “to speak in [other] tongues” (λαλεῖν [ἑτέραις] γλώσσαις) as used in the Acts of the Apostles 2:4, 11; 10:46; 19:6. The author places special emphasis on the interpretation of the text from Acts 2:4, which, traditional biblical exegesis treats on a par with the text from Acts 2:6, 8, 11 because of the adjective ἑτέραις. In the author’s opinion, λαλεῖν ἑτέραις γλώσσαις from Acts 2:4 is to be understood as “speaking in languages that are different from the speaker’s own language and not understood by either the speaker or the listener without prior learning” (glossolalia) rather than in the meaning of speaking in a foreign language understood by the listeners but not understood by the speaker without prior learning (xenoglossy). This inference is derived from the lack of the definite article in Acts 2:4 before the word γλώσσαις and the lack of the basic language function, which is the communication between the speaker and the listener. The author believes that the descent of the Holy Spirit described in Acts 10:44–48 and 19:2–7 is identical with the experience of 120 people gathered in the Upper Room on the Day of Pentecost (Acts 2:1–4). These three Lucan passages describe the phenomenon of glossolalia; only Acts 2:6, 8, 11 is an account of xenoglossy.

PL

Artykuł prezentuje analizę wyrażenia „mówić [innymi] językami” (λαλεῖν [ἑτέραις] γλώσσαις) z Dziejów Apostolskich (2,4.11; 10,46; 19,6). Autor kładzie nacisk na interpretację tekstu Dz 2,4, który w tradycji egzegezy biblijnej, ze względu na występujący w tekście przymiotnik ἑτέραις, traktowany jest tożsamo z tekstem z Dz 2,6.8.11. Zdaniem autora λαλεῖν ἑτέραις γλώσσαις w Dz 2,4 należy rozumieć w znaczeniu „mówić innymi językami, które nie są zrozumiałe ani dla mówiącego, ani dla słuchającego oraz których mówiący wcześniej się nie uczył” (glosolalia), a nie w znaczeniu mówienia w języku obcym, zrozumiałym dla słuchaczy, ale niezrozumiałym dla mówiącego, bez wcześniejszego uczenia się go (ksenoglosja). Przemawia za tym szczególnie brak rodzajnika określonego przy rzeczowniku γλώσσαις oraz brak podstawowej funkcji języka, jaką jest komunikacja pomiędzy mówiącym a słyszącym. Zdaniem autora artykułu zstąpienie Ducha Świętego opisane w Dz 10,44–48 oraz 19,2–7 jest tożsame z doświadczeniem Zielonych Świąt 120 osób zgromadzonych w Wieczerniku (Dz 2,1–4). Te trzy opisy Łukasza wskazują na fenomenem glosolalii. Z ksenoglosją mamy do czynienia tylko w tekstach Dz 2,6.8.11.

10

Termin σήμερον („dziś”) w dziele Łukaszowym. Zarys współczesnych badań

58%

Mielcarek K. W.

Verbum Vitae

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2019

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tom 35

217-244

EN

The importance of the temporal adverb σήμερον within Luke-Acts has long been recognized by commentators and scholars. They have been discussing for decades whether the word's significance is a purely literary one or if it perhaps carries some theological import, and the recent extensive study by Dominique Angers offers some important insights into this issue. The author of the article researches some previous attempts to elucidate this point, as well as some of the newest solutions. While proposing his own minor corrections to the study of the Canadian exegete, the author acknowledges Angers' overwhelmingly positive impact on the scholarly discussion.

PL

Waga przymiotnika czasowego – σήμερον w dziele Łukaszowym (Łk-Dz) była od dawna doceniana. Przez dziesięciolecia uczeni dyskutowali jednak, czy jego znaczenie ma charakter czysto literacki, czy również teologiczny. Najnowsza monografia kanadyjskiego egzegety, Dominique’a Angers, rzuca nowe światło na tę kwestię. Autor artykułu bada dotychczasowe próby wyjaśnienia obecności „dziś” w dwutomowym dziele, analizując zarówna starsze jak i najnowsze propozycje. Doceniając wyniki badań kanadyjskiego egzegety na dyskusję badanej problematyki zaproponowano kilka drobnych korekt jego rozwiązań.

11

A Recently Discovered Folia from the 12th-century Apostolus Christinopolitanus

58%

Wołoszczenko S.

Biblioteka

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2022

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nr 26 (35)

33-85

PL

Jednym z ważnych średniowiecznych rękopisów cyrylickich pochodzących z Rusi Kijowskiej jest Apostoł Krystynopolski – kodeks z XII wieku, obecnie przechowywany w dwóch częściach, w niepełnej postaci, w Kijowie (Instytut Rękopisów Biblioteki Narodowej Ukrainy im. W.I. Wernadskiego od 1927 roku) i we Lwowie (Muzeum Historyczne we Lwowie od 1948 roku). W artykule zbadano cztery pergaminowe karty z Krakowa (Biblioteka Książąt Czartoryskich, Polska), odkryte w lipcu 2020 roku. Badanie cech paleograficznych, ortograficznych, językowych i tekstologicznych wykazało, że są one zaginionym wcześniej fragmentem Apostoła Krystynopolskiego (fragmenty Act 13,5–20, 15,29–16,4, 1Tim 4,8–5,4 i 2Tim 1,10–2,4). Krakowskie karty stanowią kontynuację części kijowskiej oraz początek i koniec części lwowskiej kodeksu. Część krakowska została oderwana przed 1888 rokiem, w którym kodeks był zaprezentowany publiczności na wystawie Instytutu Stauropigiańskiego we Lwowie, a także odnotowany i opisany w katalogu przez Antonija Petruszewicza. Artykuł zawiera kompletną fotokopię odkrytych fragmentów.

EN

One of the important Cyrillic medieval manuscripts from Kievan Rus is the Apostolus Christinopolitanus – a 12th-century codex which is now separated into two parts that are preserved (though some fragments have been lost) in Kyiv (Institute of Manuscript of V.I. Vernadskyi National Library of Ukraine, since 1927) and Lviv (History Museum of Lviv, since 1948). This article discusses four parchment folia from Kraków (The Princes Czartoryski Library, Poland) discovered in July 2020. Paleographical, orthographical, linguistic and textological features indicate that this section is the previously lost part of the Apostolus Christinopolitanus (excerpts from Act 13,5–20, 15,29–16,4, 1Tim 4,8–5,4 and 2Tim 1,10–2,4). The Kraków folia are the continuation of the Kyiv part and the beginning and final part of the Lviv part of the codex. The Kraków part was detached before 1888, when the manuscript was shown to the public at the Lviv Stauropegion Institute Exhibition and described and foliated for the catalogue by Antonij Petruševič. This article contains photocopies of all of the newly-discovered fragments.

12

„Pięćdziesiątnica pogan” w ujęciu Dziejów Apostolskich (Dz 10, 1–11, 18). Casus Korneliusza i jego domu

51%

Pilarczyk K.

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tom 71

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nr 3

EN

Research on the beginnings of Christianity using the historical method brings about many difficulties, mainly due to the scarcity of sources. One of the most interesting is the canonical book of the Acts of the Apostles, which is unique among the New Testament books, also with regards to genology and its content. It provides us with a unique image of the beginnings and growth of the Church. The author asks if this is a historical, mythical, theological, or theological-polemical image. In his research, he focuses on only one theme presented in this book: the historical watershed moment of directing the mission of evangelization towards the pagans. First, he situates the pericope in question in the conception of the entire book. Next, he summarizes the history of its exegesis and subjects it to historical criticism, finally finding within it an important chapter of early Christian mythology. While not negating its historical roots, he notes its theological message, which was especially important for the Christian community of the early second century.

PL

Badanie początków chrześcijaństwa metodą historyczną sprawia dużo trudności, głównie z powodu znikomej ilości źródeł. Do jednych z najciekawszych należy kanoniczna księga Dziejów Apostolskich, która w Nowym Testamencie jest unicum tak pod względem genologicznym, jak i treściowym. Dostarcza ona dość szczególnego obrazu powstania i rozwoju Kościoła. Autor artykułu pyta, jaki to obraz – historyczny, mityczny, teologiczny czy teologiczno-polemiczny? W badaniach koncentruje się na jednym tylko wątku ukazanym w tej księdze, to jest na przełomowym dla dziejów misji ewangelizacyjnej skierowaniu jej od pogan. Najpierw sytuuje interesującą go perykopę w koncepcji całej księgi, a następnie przypomina w skrócie historię jej egzegezy oraz poddaje ją krytyce historycznej, by w końcu odkryć w niej ważną kartę mitu wczesnochrześcijańskiego. Nie negując jego historycznego zakorzenienia, wskazuje na teologiczne jej przesłanie niezwykle ważne dla społeczności chrześcijan z początku drugiego wieku.