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Ks. Piotr Jaworski, Tożsamość proroka w świetle Jr 23,9-40. Studium egzegetyczno-teologiczne (Studia Biblica Lublinensia 15; Lublin: Wydawnictwo KUL 2016). Ss. 266. PLN 27.90. ISBN 978-83-8061-225-9
Parchem, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2017)
Nauka o istotach niebiańskich w Księdze Daniela: kontynuacja wcześniejszych tradycji biblijnych oraz nowy wkład do angelologii Starego Testamentu
Parchem, Marek (Wyższe Seminarium Duchowne w Koszalinie, 2014)
Księga Daniela stanowi bardzo ważne świadectwo rozwoju nauki o istotach niebiańskich w tradycji biblijnej Starego Testamentu. Niektóre z motywów dotyczących istot niebiańskich występujące w tej księdze nawiązują do starych tradycji obecnych w religii Izraela, mianowicie ukazanie ich jako posłańców Boga (Dn 3,28; 6,23), nazywanie ich „synami Boga” (w Dn 3,35 istota niebiańska jest określona jako „syn bogów”) oraz „świętymi” (Dn 4,10.14.20; 7,21.22.25.27; 8,13.24.25), przedstawianie ich jako tłumaczy/interpretatorów objawienia przekazywanego w formie wizji (Dn 7,16; 8,16; 9,21-22; 10,5-11,2). Występująca w Księdze Daniela koncepcja niebiańskiego dworu JHWH, który tworzą istoty niebiańskie służące Bogu i oddające Mu cześć, pojawia się często w Starym Testamencie, co swoimi korzeniami sięga mitologicznej literatury starożytnego Bliskiego Wschodu. Najważniejszym jest jednak to, że w Księdze Daniela pojawia się w odniesieniu do nauki o istotach niebiańskich kilka motywów, które wcześniej nie występowały w Biblii Hebrajskiej, a są nimi następujące: użycie imion własnych, mianowicie „Gabriel” (Dn 8,16; 9,21) i „Michał” (Dn 10,13,21; 12,1), mówienie o liczbie istot niebiańskich (Dn 7,10), ukazanie ich funkcji jako czuwających, tj. strażników (Dn 4), przedstawianie ich statusu jako książąt narodów odgrywających istotną rolę w historii obejmującej zarówno sferę niebiańską, jak i ziemską (Dn 10-12). Dzięki obecności w Księdze Daniela nowych motywów dotyczących nauki o istotach niebiańskich księga ta w znaczący sposób ubogaca angelologię biblijną Starego Testamentu. Warto zwrócić uwagę na fakt, że nauka o istotach niebiańskich w Księdze Daniela została rozwinięta w późniejszej literaturze żydowskiej, zwłaszcza w pismach o charakterze apokaliptycznym i w zwojach z Qumran, jak również w tradycji chrześcijańskiej.
Nauka o władzy w Księdze Daniela
Parchem, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2008)
In the Book of Daniel human kingdoms are presented in the context of history, especially in the four-kingdom schema (Dan 2 and 7) which depicts the rise and fall of kings and kingdoms. The theme of Dan 1-6 is that human kingdoms are transitory. Gentile kings bring about their downfall by arrogance and idolatry (i.e. Dan 5). The ultimate kingdom will be set up by God. In the Book of Daniel the kingdom of God provides the frame for human history. In the end God will establish his kingdom, but for the time being He bas given dominion over the earth to worldly kings. From this perspective, earthly monarchs must recognize God as a sovereign over human kingdoms. If pagan kings do it, the kingdom is restored to them (i.e. Dan 4); if they refuse, the royal power is taken away from them (i.e. Dan 5). In the apocalyptic visions (Dan 8-12) this situation is completely different. Human kingdoms revolt against God. All visions contain a review of history prior to Antiochus Epiphanes, focus on his career and predict his fall caused by divine power. Antiochus Epiphanes is portrayed as a symbol of evil because of his rebelion against God, revealed in the desecration of the tempie and the persecution of the faithful Jews. As a result, pagan kings and kingdoms will be annihilated and God will show his power.
Postać Samsona w Dawnych dziejach Izraela Józefa Flawiusza (Ant., 5,275–317)
Parchem, Marek (Stowarzyszenie Biblistów Polskich, 2021)
Tajemnica wybrania Izraela
Parchem, Marek (Wydawnictwo Pallottinum, 2011)
The idea of God’s election of Israel is one of the most important themes of the Old Testament. The word bāchar („to elect”) has become a technical term in the biblical theology for ,,election”.The concept of Israel’s election is present in a comprehensive theological formulation in Deuteronomy and Deutero-Isaiah. The idea of election, however, is ancient. „Election” refers to a historical action of God. This activity of God’s election is present in several spheres, namely, the exodus, the patriarchs (esp. Abraham), the kings (Saul, David and his dynasty), Jerusalem and the priesthood. In the Old Testament the election of Israel is always the action of God, of his grace, and contains a mission for the chosen nation. God’s election of Israel is manifested in the people’s distinctive identity as well as God’s deeds. Israel became the people of God through his election. Hence, Israel’s unique status entails the obligation to obey God’s will. This will is enunciated in the laws and commandments which are delivered to the people.
Teologiczne znaczenie terminu „niebiosa” jako zastępczego określenia Boga w tradycji biblijnej oraz w literaturze rabinicznej
Parchem, Marek; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
In the Hellenistic-Roman period the term “heaven” is used in the theological meaning and becomes the substitute designation of God. Incorporating this kind of practice seems to have originated from the application of the composite title “God / Lord / King of heaven”, to God in the Persian times and later, which is testified by the biblical texts (Ezra, Nehemiah, Daniel, Tobit, Judith) and the Elephantine papyri, as well as the fact that Persians and Greeks referred to their deities in this very way. The only fragment of the Hebrew Bible in which the term “heaven” appears as a substitute designation of God is Dan 4:23. With an unusual emphasis, the text accentuates the belief in an absolute and universal authority of God that surpasses everything, especially the rule of earthly kings. Later testimonies from 1-2 Maccabees, “Story of Susanna” (Dan 13) and the New Testament (Mark, Matthew, Luke, John), as well as the rabbinic literature (Mishnah, Jerusalem and Babylonian Talmud, the earliest Midrashim, Targums), demonstrate that the usage of the term “heaven” as the substitute designation of God seems to have resulted from a more general tendency of the late Judaism to refer to God by means of various synonyms, and had likely nothing to do with avoiding pronouncing the name of God due to the respect and reverence for His holiness in conformity with one of the Ten Commandments (Ex 20:7; Deut 5:11).
Wierność Bogu w diasporze i wśród prześladowań według Księgi Daniela
Parchem, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2007)
The intention of the Book of Daniel in its historical setting is to exhort and console the faithful Jews in the face of persecution. The content of the exhortation is complete fidelity to God, even at the risk of death. The context of fidelity, however, is different in the two parts of the Book of Daniel. In the tales (Dan 1-6), the context is the service of the Gentile kings. Fidelity to God is shown by the observance of the peculiar Jewish laws: Daniel's refusal to eat the king's food (Dan l), the three Jewish youths do not worship the golden statue (Dan 3), Daniel prays to God three times a day (Dan 6). In the visions (Dan 7-12), the context is confrontation with pagan power. The faithful Jews are persecuted by Antiochus Epiphanes. The maśkîlîm, "the wise", are to lay down their lives. The death of the martyrs, however, is not in vain. They are the ones who are purified. In Dn 10-12 the specific hope is offered which involves the resurrection of the dead. The salvation of the faithful Jews involves their resurrection and exaltation in an afterlife. The risen maśkîlîm, "the wise", are associated with the angels. The faithful community will share the power of the heavenly holy ones and the wise teachers shine with them in eternal life.
Zmartwychwstanie, odpłata po śmierci i życie wieczne w literaturze międzytestamentalnej
Parchem, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)
The belief in resurrection, judgment of individuals and reward after death was introduced into Judaism in the context of apocalypticism in the books of Enoch (The Book of the Watchers: l Enoch 22.24-27; The Animal Apocalypse: l Enoch 90,33; The Letter of Enoch: 1 Enoch 91,10; 92,3; 104,2-6) and Daniel. Especially Dan 12,1-3 was inspired. There was a considerable variety in the forms of the belief in the resurrection of the dead in the intertestamental literature. The hope for resurrection and judgment beyond death was one of the crucial elements of the apocalyptic writings, but was spreading also to other Jewish groups in the second century B.C. (cf. Jubilees 23,31; T. Judah 25,1-5, T. Benjarnin 10,5-10; T. Zebulun 10, 1-3). The evidence of Qumran is ambiguous (e. g. 1QH). 4QPseudo-Ezechiel (4Q385) contains a description of bodily resurrection, but it is uncertain whether this document was composed at Qumran. A clear attestation of resurrection is found in 4Q Messianic Apocalypse (= 4Q521). The major sectarian documents place great emphasis on retribution after death and eternal life (e.g. 1QS; 1Q34; 4Q181). The belief in resurrection,judgment of the dead, exaltation of the righteous and punishment of the wicked was widespread in Judaism by the first century C.E (e.g. 4 Ezra 4,35-42; 7,32-37; 14,35; 2 Baruch 49-51; The Book of the Parables: 1 Enoch 46,6; 48,10; 51,1-2; 62,15-16; Ps. Sol. 2,30-31; 3,11-12; Sib Or 4,179-182).