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Andreas J. Köstenberger – Benjamin L. Merkle – Robert L. Plummer, Going Deeper with New Testament Greek. An Intermediate Study of the Grammar and Syntax of the New Testament (Nashville, Tennessee: B&H Academic 2016). Pp. 550. $49.99. ISBN 978-1-4336-7908-7
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2018)
Ben Sira’s Idea on the Role and Tasks of the Physician in the Process of Healing the Sick (Sir 38:12–15)
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
The last part of Ben Sira’s reflections on the activities of his contemporary physicians and the medicine of the time contained in Sir 38:1–15 is devoted to the attitude of the medical practitioner when healing the sick person (38:12–15). The pericope has aconcentric structure with the attitude of the physicians towards God at its centre (38:13–14). The frame verses are devoted to the attitude of the sick person (38:12) and the sinner (38:15) towards the physician. According to the sage, it is not enough for asuffering person to turn to God alone asking to restore their health (Sir 38:9–11), but they should call on a doctor to help them recover (38:12a). The sick person needs a doctor’s help (38:12b). The Greek text emphasises that one should not be afraid of a doctor because God created them (the Hebrew version omits this argument; see 38:12a). Therefore, physicians are desired by the Lord and, like all creatures, God has also assigned them aspecific task. However, physicians cannot rely solely on their knowledge and skills while healing asick person. They should ask (pray to) God to allow them first to make the correct diagnosis (as explicitly stated in the Hebrew version), and then to heal their patient. The last verse of the pericope (38:15) poses many difficulties, which are reflected in numerous interpretations of its content. According to the analysis made in the article, it does not contain a negative image of a medical practitioner because its main message is the link between the cause of illness and sin (traditional perception of illness expressed in the Old Testament based on the principle of retribution). In Sir 38:12–15, as well as in the entire reflection on the contemporary medicine (38:1–15), Ben Sira made an excellent synthesis between this field of science and Israel’s faith in the divine Physician.
Biblijne pojmowanie prawdy
Piwowar, Andrzej; Chrostowski, Waldemar; Kowalski, Marcin (Stowarzyszenie Biblistów Polskich, 2021)
Christophe Rico – Emmanuel Vicart – Pau Morales – Daniel Martinez, Πόλις. Polis. Parlare il greco antico come una lingua viva (Cinisello Balsamo: Edizioni San Paolo 2010). Ss. 294. €29,50. ISBN 978-88-215-6847-3.
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
David L. Mathewson – Elodie Ballantine Emig, Intermediate Greek Grammar. Syntax for Students of the New Testament (Grand Rapids, MI: Baker Academic 2016). Pp. 307. $ 32.99. ISBN 978-08-010-30-727
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2018)
Did Sirach See Himself as a Prophet?
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2022)
Dlaczego Syrach pominął Ezdrasza w Pochwale Ojców (Syr 44–50)?
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2011)
Ben Sira in the Praise of the Fathers (Sir 44:1–50:21) speaks about Nehemiah, but does not mention Ezra. This peculiar omission has elicided a lively discussion concerning the reasons of this silence. The present paper presents the most important exegetical attempts to solve this problem. There are essentially two ways of approach to Ben Sira’s omission: the first one concentrates on the literary and historical motifs, the most important of which questions the historical character of Ezra. The second approach proposes to solve the problem by pointing to some theological motivations that might have caused the omission. One of the proposals sees a different conception of theocracy between the author of Ben Sira and the book of Ezra, where the latter is presented as an officer of Persian authority, and therefore responsible for foreign influence on Israel in Judea. This reason together with a different understanding of priesthood in these two texts have most probably led to the omission of any mention of Ezra in Ben Sira’s book. The ultimate answer to that question, however, must remain hypothetical.
Dwie drogi prowadzące do odnalezienia mądrości według Syracha. Analiza egzegetyczno-teologiczna Syr 51,13-30
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)
The article constitutes an analysis of the final pericope of the Book of the Wisdom of Sirach (Sir 51:13-30) in its Greek version. The text can be divided into two parts: in the first one (vv. 13-22) the author relates his personal experience of seeking and finding wisdom, while in the second part (vv. 23-30) he admonishes those who lack education to join his school and partake of the wisdom he himself has found. The wisdom the sage refers to is of a religious character (he asked for it in prayer – vv. 13b, 14a, 19c; it manifests itself in good deeds – v. 19b). Not only does the author make it clear in the first part of the pericope that the vital requirement for finding wisdom is to start early in life (vv. 13a, 15d), but he also explains the ways in which wisdom may be found (a human being should subordinate all spheres of life to finding it – vv. 13b, 14b, 15b, 19a, 21a). The pericope lists the means necessary to find wisdom (namely, purification – v. 20b, following the path of righteousness – v. 15c, striving for goodness – v. 18a, turning to wisdom – v. 20a, complying with the Law – v. 19b, listening – v. 16a, and repentance for the mistakes made – v. 19d) as well as mentions the gifts wisdom grants those who find it (joy – v. 15b, formation – v. 16b, heart, that is intellectual capabilities – v. 20c, language thanks to which one can praise God and share wisdom with others – v. 22a; all of these gifts are called a good possession – v. 21b). The sage emphasizes the fact that finding wisdom is not particularly difficult and does not require a tremendous effort (v. 16a), but searching for wisdom should be a constant part of life for those who wish to have it (they should never stop searching for it – v. 14b). In part two (vv. 23-30), which is of a didactic character, the sage encourages the uneducated to join his school so that he can share wisdom with them. The author admonishes those who – like him – desire wisdom to take advantage of his experience and undergo formation in his school. Sirach presents two ways leading to wisdom. The first one requires personal involvement in searching for it, whilst the second one entails taking possession of wisdom from someone who has already found it. In Sir 51:13-30 the author expresses great optimism concerning the possibility of finding and possessing wisdom. His position is at odds with the pessimism of the Book of Job and the Book of Ecclesiastes in this respect. The pericope under analysis here serves as a summary of the opinions expressed by the sage earlier in his book (cf. especially 6:18-37; 14:20 – 15:10; 24, 33:18-19). Together with Sir 1:1-10 it the frames the whole book and constitutes the recapitulation of the most significant theological aspects of Sirach’s text as well as a synthesis of his theology.
Firmament i ciała niebieskie świadkami Boga (Syr 43,1-12)
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2017)
Sir 43:1-12 constitutes the first section of the major part of the hymn celebrating the Creator (42:15–43:33). It is a poetic commentary on the fourth day of creation as depicted in the Book of Genesis (Gen 1:14-19). In his depiction of the firmament, sun, moon, stars and rainbow, Sirach emphasizes their beauty in a manner unparalleled in the whole Bible. This does not serve cosmological aims (the sage’s motive is not the transmission of knowledge about the structure and functioning of the cosmos – celestial bodies) but has clear theological precepts and message. The pericope’s aim is to present and glorify God as the Creator. The firmament, celestial bodies and rainbow are tools through which the sage conveys knowledge of God’s might, greatness, wisdom and beauty. All of these entities derive from God (cf. 43:33) and lead to him. Sir 43:1-12 has a clear polemical character, visible in questioning the beliefs of other cultures and religions – which posited celestial bodies as deities or realities that could exert substantial influence on human beings (astrology) – or of some Jewish groups which did not use lunar calendar.
Funkcje i zadania arcykapłana według księgi Mądrości Syracha
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2010)
Jean-Sébastien Rey and Jan Joosten (eds.), The Texts and Versions of the Book of Ben Sira. Transmission and Interpretation (Supplements to the Journal for the Study of Judaism 150; Leiden – Boston: Brill, 2011). Pp. ix, 352. €128 /$175. ISBN 978-90-04 20692-2
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
Jezus zmartwychwstał czy został obdarzony zmartwychwstaniem? Interpretacja nowotestamentalnych form strony biernej czasownika ἐγείρω
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2017)
The article focuses on the interpretation of the passive forms of the verb ἐγείρω used with reference to Jesus’s resurrection. It offers a detailed analysis of the deployment of the word in the Greek text of the New Testament as well as discusses the possibility of interpreting Greek passive forms in a reflexive way. The verb ἐγείρω appears in various contexts and it is analyzed here depending on its meaning in a given context (primarily “to raise” and “to raise someone”). When the verb means “to raise,” it is intransitive, and its passive forms should be interpreted as reflexive. When it refers to resurrection, passive forms may be interpreted in the same way, but since they refer also to other persons apart from Jesus (e.g. John the Baptist), they should be treated as passive. While Jesus – as God – could have raised himself, people could not have done the same on their own – they were raised by God. It is a theological argument, then, that plays a role here. Furthermore, it seems that when used with reference to resurrection, the verb should be treated as transitive (as corroborated by its active forms), which further justifies the interpretation of the passive forms as passive.
La storia testuale del Libro del Siracide
Piwowar, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Jedną z największych trudności związanych ze studium księgi Mądrości Syracha jest sam tekst tejże księgi. Historia jego stanowi, do dnia dzisiejszego, jedną z największych tajemnic i zagadek całego Starego Testamentu. Pierwotnie, jak świadczy prolog do tłumaczenia greckiego, księga została napisana w języku hebrajskim. Jednak przez wiele stuleci tekst dzieła Syracha znany był z tłumaczenia, przede wszystkim greckiego oraz łacińskiego i syryjskiego. W 1896 r. w synagodze Ezdrasza w Kairze zostały odnalezione pierwsze fragmenty hebrajskie Mądrości Syracha. Ich wiarygodność została potwierdzona przez dalsze odkrycia archeologiczne w Masadzie i Qumran. W artykule przedstawiona jest historia powstania i redakcji zarówno tekstu hebrajskiego, jak i greckiego, które występują w podwójnej formie krótkiej (H I i G I) i długiej (H II i G II). Ukazana jest też relacja najstarszych tłumaczeń (łacińskiego i syryjskiego) do wersji hebrajskich i greckich. Po przeanalizowaniu tych skomplikowanych relacji pomiędzy poszczególnymi wersjami tekstu księgi Ben Syracha autor wskazał kilka sugestii przydatnych w krytyce tekstu tej deuterokanonicznej Księgi Starego Testamentu.
Mędrzec – ideał człowieka poszukującego mądrości (Syr 14,20–15,10). Część I: Działanie mędrca (Syr 14,20-27)
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
In Sir 14:20–15:10 Sirach continues his teachings concerning the acquisition of wisdom (cf. 1:1-10; 4:16-19 and 6:18-37) (the exegetico-theological analysis conducted in this article is based on the Greek version of the fragment). In the pericope the author presents the sage as a model and an example to follow for all those who wish to acquire wisdom. The pericope under analysis here comprises two parts. The present article focuses on the first one (14:20-27), in which Sirach concentrates on the actions the sage undertakes to acquire wisdom. The second section (15:1-10) in turn makes use of three metaphors to present the actions of wisdom throughout the process of a man’s search for it. The first part of the pericope (14:20-27) can be further divided into three sections. In the first one (14:20-21) Sirach praises the man who seeks wisdom, emphasizing his intellectual engagement (in the form of contemplating or pondering) as the basis for reaching the aim and finding wisdom. The second part (14:22-25) presents the actions aimed at acquiring wisdom with the use of three metaphors: the first is that of hunting (14:22), and the second – that of spying (14:23), even though verses 21:23-24 include a prohibition and a harsh reprimand against peeping or eavesdropping. The third metaphor, the most developed of all three, refers to camping next to wisdom (14:24-25). In the final section of part one (14:26-27) Sirach presents the promises made to those who strive to acquire wisdom, namely protection from danger and living close to wisdom.
Mędrzec – ideał człowieka poszukującego mądrości (Syr 14,20–15,10). Część II: Działanie mądrości i przestroga skierowana do grzesznika (Syr 15,1-10)
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
The second part of Sir 14:20–15:10, that is 15:1-10, consists of five sections: 15:1 functions as an introduction, vv. 2-3 focus on wisdom’s actions towards the one who seeks it, vv. 4-6 contain promises made to the person who has acquired wisdom, vv. in turn 7-8 constitute a warning for the fool – that is the sinner, while in the concluding part of the pericope analyzed in the present article (vv. 9-10) Sirach speaks of God’s worship as the culmination of the efforts made in order to acquire wisdom. Mere intellectual efforts do not suffice to acquire wisdom. It is wisdom itself that helps those who seek to attain it (vv. 2-3; the metaphors of the mother and wife, of being fed the bread of knowledge and the water of wisdom). Wisdom is personified as the guide in the process while at the same time remaining the object being sought. Its actions towards the man who strives to acquire it are akin to God’s actions towards Israel and all the believers. The promises made in 15:4-6 pertain both to the wisdom-seeker’s earthly existence (he will never fall nor will he be disgraced; on the contrary, he will be elevated and awarded with joy) and his afterlife (his descendants will remember him forever). In 15:7-8 Sirach expresses a warning directed to fools, that is sinners. They will never attain wisdom for their conduct defies wisdom’s requirements for those who seek it (fear of God, knowledge of the Law and contemplation both of wisdom and the commandments). The author concludes by saying that God’s worship constitutes the apex of attaining wisdom, a sign that one has actually acquired it. Fools and sinners cannot worship God for they do not submit to God’s command and hence will never acquire wisdom. The article also compares the theological message of 14:20–15:10 concerning wisdom with other fragments of the Book of Sirach that refer to the seeking and finding of wisdom (1:1-10; 4:11-19 and 6:18-37).
Michelangelo Priotto (ed.), Libri sapienziali (Parole di Vita 8; Padova: Messaggero di Sant’Antonio 2015). Pp. 488. € 35. ISBN 978-88-250-3915-3
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2018)
Monika Mikuła, ̔ Ελληνιστὶ γινώσκεις. Podręcznik do nauki greki chrześcijańskiej (Warszawa: Wydawnictwo Naukowe Sub Lupa 2013). Ss. 379. PLN 45. ISBN 978-83-6400-303-5.
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)
Murray J. Harris, Prepositions and Theology in the Greek New Testament. An Essential Reference Resource for Exegesis (Grand Rapids, MI: Zordevan 2012). Pp. 293. $42.99. ISBN 978-0-310-49392-1
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2018)
Nowy podręcznik do nauki składni nowotestamentowej greki. Analiza merytoryczno-dydaktyczna
Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2019)
The article constitutes an in-depth analysis of D.P. Béchard’s Syntax of New Testament Greek: A Student’s Manual. The author conceives of the book as a coursebook for the students of the Pontifical Biblical Institute in Rome that will aid them in learning the syntax of New Testament Greek. Detailed analysis of the content of the book makes it clear that the author has overlooked many important aspects of biblical Greek. Because of that, Syntax of New Testament Greek: A Student’s Manual cannot be treated as a comprehensive overview of New Testament Greek but only as a grammar coursebook at the rudimentary level.
Pochodzenie i natura starotestamentalnego kultu Molocha
Piwowar, Andrzej (Wydawnictwo KUL, 2009)
The article is dedicated to the Old Testament cult of Moloch. The author concentrated on two principle problems of the researched issue, these are the origin and nature of this cult. The most important attempts to interpret the Biblical Moloch were presented in a critical way: the classical, Rabbinic, the relationship of sacrifice existing between the law concerning the first born and the cult of Moloch, and next the views of contemporary researchers concerning Moloch and his cult: Eissfeldt, Weinfeld and an attempt to grasp Moloch as a chthonic deity. After analyzing the results of the above mentioned research, it ought to be stated that today we are not able to in an unequivocal way reply to the question about the origin and nature of the Biblical Moloch, because we have too little data, Biblical as well as extra-Biblical (archeological and literature) which would allow us to give a certain and univocal reply. The Biblical Moloch continues to be a mystery for contemporary Biblists and the history of religion.