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Biblical Motif of Tearing of a Vesture as a Symbol of Division of a Community in the Light of 1 Kings 11:29–39 and John 19:23–24
Siemieniec, Tomasz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
The presented article analyzes two texts, in which a motif of tearing of the garment which is used symbolically, occurs. In 1 Kings 11:29–39 the divided cloak of Jeroboam becomes a symbol for divided Davidic kingdom. It will be divided into two kingdoms: Israel and Judah. According to theological interpretation the reason for this division is the sin of king. The Text of John 19:23–24 describes the scene of the division of Jesus’s garment. The untorn tunic of Jesus symbolizes the unity of the Church. In the case of the scene presented in the Fourth Gospel, we have a double meaning of it. At first it indicates a variety, which exists in the Church, that reaches to the ends of the earth. Then it stresses the fact that the community of the Church, indeed variegated, is the one, undivided community. It is possible, because it origins „from above”, it is not made by any human hand.
Bóg jako Pan historii świata i ludzi w świetle Apokalipsy Janowej
Siemieniec, Tomasz (Uniwersytet Szczeciński, 2012)
The Article discusses the issue of God as the Lord of the history of the world and the people in the Book of Revelation. It consists of two main parts. In the first part, main titles have been presented, by which God was defined in the Book of Revelation. These titles are: „The One, Who is and Who was and Who is to come”, „the Alpha and the Omega”, „The Beginning and the End”, „Lord Holy and True” (The Sovereign), „Pantokrator” (The Almighty), „The sitting on the throne”. The old testament sources of these titles show, that the main idea, that the Author had, was the desire to present God working in an active way in the history of the World. In the second part of the article, the activities of God as the Lord of the history have been analyzed. There are: the creation, which authorizes God’s ruling, the judgment in its negative aspect (seen as the punishment of the unfaithful) and in its positive aspect (seen as the reward for the faithful).
Kościół jako reszta potomstwa kobiety-Izraela w świetle Ap 12
Siemieniec, Tomasz; Szmajdziński, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The basis for the analyses made in this essay is the interpretation of the figure of the Woman in Rev 12 as a symbol of Israel which brings forth the Messiah. By this event, Israel’s role in the history of salvation is over. It is pointed out by the Woman’s departure into the desert, which refers to the departure of Hagar in the moment when Isaac, the legal successor-to-be of Abraham, was born. This essay proposes that the Church be seen not as the Woman but as “the Rest of her offspring” mentioned in Rev 12:17. This description refers to the OT idea of the “Rest of Israel”. What defines “the Rest” is obeying God’s commandments and keeping the testimony of Jesus. These descriptions show that the identity of the Church is shaped primarily by faithfulness to the commandments. This faithfulness should be understood in the current of the Johannine tradition, stressing not only on keeping the Decalogue or the commandment of mutual love, but on maintaining steadfast faith in Jesus. The second attribute of “the Rest” is to hold the testimony of Jesus in its double meaning: the testimony brought by Jesus (i.e. the revelation given by Him) on the one side, and the testimony about Jesus (made by the community), on the other side. All this is connected with keeping “the paschal memory about Jesus”. It doesn’t mean “a passive” keeping of Jesus’ testimony, but an active one, i.e. the one which influences the life of the Church.
Relacje o pustym grobie w tekstach apokryficznych
Siemieniec, Tomasz; Chrostowski, Waldemar; Kowalski, Marcin (Stowarzyszenie Biblistów Polskich, 2021)
The Concept of Judgment according to Rev 11:15-18
Siemieniec, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2017)
The presented paper analyzes the text of Rev 11:15-18. The analysis showed that the divine judgment depicted in the discussed text has two dimensions. First, it is the reward for the faithful which is defined as “giving reward” (dounai ton misthon). This reward is being given to the faithful (designed as douloi, phoboumenoi to onoma, prophetai, hagioi). The other aspect of the judgment is a negative one. The act of punishment is expressed by the verbs krino and diaphtheiro. The people being judged and punished are defined as nekroi and diaphtheriontes ten gen. The term nekroi, in the author’s opinion, is to be understood in a spiritual meaning. The sentence pronounced on the culprits is a typical example of retributive justice. Because the term nekroi is to be understood spiritually (i.e., the matter is “the spiritually dead”) one cannot see in Rev 11:15-18 a direct announcement of the last judgment. The analysis of the following context shows that the beginning of the last judgment is performed by means of events depicted in Rev 12. The main criterion of affiliation regarding one of the two groups (the rewarded or the punished) is the attitude towards the Messiah presented in Rev 12:5. It does not mean that there is no relationship between the judgment having been already executed and the last judgment. The verdict pronounced by the last one will be a logical consequence of what takes place now.
‟...There Will Be Only One Fold, One Shepherd”. Relecture of John 10,16 in an Ecumenical Perspective
Siemieniec, Tomasz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2014)
Prezentowany artykuł zawiera propozycję relektury wersetu J 10,16 w perspektywie ekumenicznej. Tekst J 10,16 mówi o „innych owcach”, które Jezus ma przyprowadzić, aby nastała jedna owczarnia i jeden pasterz. Punktem wyjścia jest analiza egzegetyczna J 10,16 w kontekście całej mowy o Dobrym Pasterzu. Nowa jedna owczarnia będzie się składać z dwóch grup, które przedstawione zostały za pomocą metafory owiec. Pierwsza grupa – owce z owczarni (gr. αὐλή [aulē]) – uosabia uczniów Jezusa, którzy pochodzą ze wspólnoty żydowskiej. Druga grupa – „inne owce” – to uczniowie pochodzący ze środowisk pogańskich. Obie grupy utworzą jedną owczarnię. W kontekście innych tekstów Janowych można powiedzieć, że początkiem owego dzieła jednoczenia owczarni jest wywyższenie Jezusa, czyli Jego męka, śmierć i zmartwychwstanie. Od tego momentu rozpoczyna się przyłączanie do nowej owczarni chrześcijan pochodzenia pogańskiego. Dynamizmem spajającym owczarnię będzie słuchanie głosu Pasterza, tzn. przyjmowanie objawienia przyniesionego przez Jezusa, które będzie prowadzić do wiary w Niego. Patrząc na tekst J 10,16 z perspektywy ekumenicznej, trzeba stwierdzić, że, po pierwsze, zaistnienie jednej owczarni będzie procesem rozciągniętym w czasie. Droga do jedności jest długa. Wyraża to czasownik γίνομαι [ginomai], który wskazuje na proces stawania się jednej owczarni. Po drugie, wiele zależy od tego, jak owce słuchają głosu pasterza. Z tego powodu wszyscy chrześcijanie powinni dokonywać ciągłej refleksji nad umiejętnością słuchania głosu Pasterza, tzn. nad umiejętnością percepcji objawienia, które On przyniósł. Poznanie i zrozumienie tego objawienia wiąże się z rzetelnym podejściem do badań nad Biblią, która zawiera to, co niegdyś zwiastował „głos Pasterza”. Poprawne odczytywanie Biblii sprawia, że głos Pasterza niejako na nowo ożywa i przyciąga kolejne owce do jednej owczarni.
Zmartwychwstanie Jezusa jako klucz do interpretacji dziejów świata (Ap 5,6-10)
Siemieniec, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)
The article discusses the role of Christ the Lamb in the light of Rev 5,6-10. In the first piane Christ appears in the glory of his victory. A visible sign of this victory is the place in the midst of the divine throne. At first his victory consists in martyr's death. It entitled God to enter into a new bond with the people purchased for him. But the victory of the Lamb cannot be limited only to the martyrdom. For he appears in this vision as "standing, as though it had been slain". Such pose suggests victory not only through the martyrdom, but also through the resurrection. The victory achieved by the Lamb gives him right to take the scroll from the right band of "the One, who is sitring on the throne". This scroll symbolizes divine plan toward the world and the people. Banding of the scroll to the Lamb means to initiate this scheme. For this reason the resurrection of Christ the Lamb can be seen as a key event to the accomplishment of God's purpose. Divine project is being realized in the history of the world and the people. Attitude of men expresses either approval of the divine plan or refusal of it. In this context we can speak about judgment (it is suggested by OT-background of the symbol of a scroll ‒ book). Judgment consists in a division of hmnankind in to two groups. One group includes those people who are on God's side. They accept divine piane (which culminates in the resurrection of Christ) and by their life participate in the fulfilment of it. The other group rejects divine project by coming out against God and Lamb. The sentence is simply a consequence of their choice: the reward for the fuithful and punishment for the disloyal ones.