Scripta Biblica et Orientalia

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/6731

Scripta Biblica et Orientalia to czasopismo naukowe poświęcone badaniom starożytnego Bliskiego Wschodu ze szczególnym uwzględnieniem starożytnego Izraela. Jest rocznikiem ukazującym się dzięki współpracy Katolickiego Uniwersytetu Lubelskiego Jana Pawła II, Uniwersytetu Adama Mickiewicza w Poznaniu, Uniwersytetu Jagiellońskiego oraz Uniwersytetu Warszawskiego. Publikuje prace z różnych dziedzin, które pomagają w zrozumieniu różnorodnego świata starożytnego Lewantu, pisane zarówno przez historyków, jak i biblistów, archeologów oraz filologów, historyków sztuki czy też antropologów kultury.

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Afrodyta w Akko-Ptolemais
Lipiński, Edward (Wydawnictwo KUL, 2011)
The cult of Aphrodite is attested at Acre-Ptolemais in Roman times, but it goes probably back to the Hellenistic period. Acre was a city of ancient Phoenicia, depending from Tyre. It did not belong to Israel in Antiquity, when it was the best seaport of Canaan. Besides, it was located on an important coastal road from Egypt to Syria, Anatolia, and Mesopotamia. The city was renamed Ptolemais by Ptolemy II and this name was in use until the 7th century A.D. Ptolemais had a most stirring and tragic history, becoming a royal see under the Seleucids, who probably introduced the cult of Aphrodite, identified with Astarte. She was a patroness of the town, as shown not only by local coins with the effigy of the goddess, but also by her statue decorating the thermae of Acre. They were frequented by Roman veterans, whose colony was established at Ptolemais by Claudius and Nero, but even by Jews, among them rabbis like Gamaliel II, the head of the Yabneh council from ca. 80 to ca. 105 A.D. The statue of the naked goddess, recognizable on the coins, belonged to the iconographic type of the so-called “Venus of the Medici” at Florence, like the statue found at Tell al-Qadp i (Tel Dan). The location of her sanctuary at Acre is uncertain, but it might have been Tell Fuhhar (Tel Akko) or a site in the latter’s vicinity, where remains of a Hellenistic shrine have been discovered.
Filozof, Imma Szalom i Gamaliel
Lipiński, Edward (Wydawnictwo KUL, 2012)
The Treatise Shabbat 116a-b of the Baylonian Talmud contains a colourful story about a Christian Gentile, called Philosopher, about Imma Shalom and her brother Gamaliel II. The topic concerns the right of daughters to get a part of the heritage and seems to refer to the Sermon on the Mount or to its part, albeit in a shape older than the text introduced in the Gospel of Matthew 5-7. Contrary to a tendentious interpretation of the passage, the story does not aim at ridiculing the New Testament, but it shows the somewhat hesitant attitude of Gentile Christians towards the Torah at the end of the first century A.D. and the amusing reaction of their Jewish neighbours.
Merkury – מרקוליס
Lipiński, Edward (Wydawnictwo KUL, 2013)
Mercury, the Roman god of merchants and wayfarers, identified with the Greek god Hermes, occupies a relatively conspicuous place in the Mishnah and the Talmud. Rabbis seem to have been confronted quite often with sites dedicated to this pagan god and repeatedly warn against his worship. It was common for people either to add stones to mounds that had been erected in honour of Mercury alongside roads or to place gifts onto stone tables that had been dedicated to Mercury. If Mercury is discussed by rabbis more than any other pagan deity, it is probably due to the important roles played by Jewish merchants, wayfarers, and rabbis who travelled continuously along the silk roads connecting Babylonia, Syria, Palestine, and northern Arabia. It is unlikely that sentences of death by lapidation were ever carried out as punishiment for this possible idolatrous behaviour, as Jewish courts in Roman times were deprived of the right to pass and carry out death sentences. In effect, the warnings against idolatry had only moral and religious significance.
Miasta Lewickie w Zajordanii
Lipiński, Edward (Wydawnictwo KUL, 2011)
The Levitical cities of Transjordan, viz. Golan, Ashtaroth, Ramoth-Gilead, and Mahanaim, as well as Jazer and Heshbon, seem to have been garrison towns of the Kingdom of Israel at the border of the Aramaic kingdom of Damascus and near the capital city of the Ammonites. This view is confirmed by the role of the four Levitical cities on the “Reubenite” territory to the east of the Dead Sea, where they appear as military stations defending the border of the Omride kingdom from incursions of the desert people, and by the distribution of the Levitical cities between the fortresses of 2 Krn 11:6-10, where they seem to form a defence line on the border of the Kingdom of Judah. The Levites appear therefore as members of garrisons keeping watch over border towns, as confirmed bThetymology. There were other fortified places, like Gadara, which are not listed among the Levitical cities, possibly because they were no endangered sites at the frontier. The disappearance of the kingdoms of Israel and Judah obviously influenced the professional role of the Levitical families whose members first became guardians of the Temple and later assumed also other functions in the Temple service.
Niewolnictwo w środowisku zachodniosemickim i P. Samaria 6
Lipiński, Edward (Wydawnictwo KUL, 2010)
The legal and social condition of slaves in West-Semitic societies appears in a somewhat concreter light thanks to the Samaria papyri from Wadi Daliyeh. Most of them concern sale of slaves and they all date from the late Persian period. These documents are badly damaged, but their reconstitution is feasible to a certain extent, because they are written according to a fixed pattern. A translation of Pap. Samaria 6 with some comments is thus presented in the article with special attention to slavery resulting from insolvency and to possible legal consequences implied by a formal sale of such slaves.
Pouczenie Pana dla pogan
Lipiński, Edward (Wydawnictwo KUL, 2014)
The “Didache” or “Teaching of the Apostles” I-VI and the “Epistle of Barnabas” XVIII-XX reproduce an earlier document entitled “The Two Ways”, which seems to have been a Jewish manual of moral precepts redacted for Gentiles. It was an independent work, attested as such in a Latin version and in the Arabic translation of a Coptic biography of Shenute, in which “The Two Ways” are quoted among Shenute’s teachings for his monks. The manual has indeed been carried out into the use of the Christian Church. Its original language was probably Hebrew or Aramaic and it must have been written at the time of the Hasmonean kingdom of Judah, which included territories with a large Gentile population. The latter was not forcibly Judaized, as stated by Josephus Flavius, but it was obliged to observe the Noachide Laws, expressing the moral duties enjoined on all men and explained in the manual. The “Damascus Document” IX, 1 seems to refer to this “Lord’s teaching for Gentiles”, as well as do the “Sentences” or Γνῶμαι of Pseudo-Phocylides, a Jewish gnomic poet of Alexandria who lived around the 1st century B.C. The article reproduces the Latin version published by J. Schlecht from the Munich 11th-century manuscript 6264 and provides a Polish translation.
Rok Szabatowy
Lipiński, Edward (Wydawnictwo KUL, 2009)
The biblical legislation of the sabbatical year (Ex. 21:2-6 and 23:10-11; Lev. 25:1-7,18-22; Deut. 15:1-18) initially called on farmers to let the fields fallow every seventh year and on creditors to let unsolvable debtors go free after having served six years. Its purpose was agricultural and social. This legislation is anchored in ancient traditions and practices, partly paralleled in Mesopotamia, as shown mainly by royal decrees from the Old Babylonian period. Its actual observance is not attested in Israel, while Jer. 34,8-22 shows that the manumission of enslaved Judaeans was not put into practice, even when their emancipation was solemnly proclaimed. Neh. 10:32 records the post-Exilic community’s firm agreement to suspend agricultural work every seventh year and to forgo all debts, as commanded in the “Law of God”. The remission of debts was later circumvented by the prosbol practice, but a fallow seventh year was observed until the Roman times.
„…także postać Karmicielki lub Serapisa”
Lipiński, Edward (Wydawnictwo KUL, 2016)
The Tosefta tractate Avodah zarah V, 1 enjoins to throw rings with images of the Nursing One or of Sarapis into the Dead Sea, a rabbinic expression meaning that they should be completely destroyed. The Nursing One is no doubt the Egyptian goddess Isis, which is often represented while nursing the child Horus or Harpocrates. Many statues, amulets, scarabs, carved rings represent this scene, which has also been reproduced in non-Egyptian ambient and was imitated in Christian art showing Mary with her child Jesus. The mention of Sarapis leaves no doubt that the Tosefta refers to Isis, often named at that time with Sarapis, the main god of Alexandria. Also Sarapis appears on many scarabs, rings, and Roman coins, and was even worshipped in Jerusalem, certainly in the early 2nd century A.D., as shown by some findings and an inscription. The prohibition of the Tosefta concerned rings or scarabs in particular, because their possession could imply a certain devotion to these heathen deities, while coins with similar images were used just for commercial purposes.
Tarszisz nad Atlantykiem
Lipiński, Edward (Wydawnictwo KUL, 2014)
Tarshish is a country mentioned ca. 800 B.C. in the Phoenician Nora inscription, then in the Annals of Esarhaddon, king of Assyria, and often in the Bible. It must be identified with Tartessos, known from Greek sources, and localized in the area of Huelva, in southwestern Spain. Huelva is built on a strip of land between the Odiel and the Tinto which both fall into the Atlantic by navigable estuaries. The great local industry from the Late Bronze age on is the mining of copper manganese and iron. The well-known Riotinto mines, near the sources of the Tinto, were exploited by local people from early times and from the 9th century B.C. also by Phoenicians who were cupelling large amounts of silver from the base metals and shipping the silver, as well as other goods, from the seaport of Huelva to the Levant. This rich area on the Atlantic was known to biblical writers, who record the Phoenician trading vessels, called “ships of Tarshish”, and mention “silver, iron, tin, and lead” shipped by them and traded in the fairs of Tyre (Ez. 27:12). Modern search for Tarshish-Tarsis-Tartessos managed to identify this area and to date the beginning of the Phoenician activity around Huelva to the 9th century B.C., showing thus that its biblical dating in the time of Solomon is too high. This profitable trade suffered a back-clash in the 6th-5th centuries B.C., and in Hellenistic times the location of Tarshish was no longer known in the Levant. The Septuagint sometimes identifies Tarshish with Carthage and Josephus Flavius most often confuses it with Tarsus in Cilicia. Various opinions were expressed in later times.

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