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Czy w starożytnym Izraelu istniała prostytucja sakralna? Qedešah w Starym Testamencie
Slawik, Jakub (Wydawnictwo KUL, 2011)
The author asks a question, if there was a sacred prostitution in Israel in biblical times. This question is related to the word qedešah in the Old Testament. There is no unambiguous extra-biblical evidence for any kind of the temple-prostitution in Mesopotamia and Syro-Palestine: Herodotos, Histories I.199 is a polemical text; sumerian und akkadian texts cannot prove, that any cult functionaries were involved in sexual acts as a part of their ministry (it applies also to a sacred marriage ceremony); the same is to state about ugaritic qdš(t); terracotta "naked women" were probably amulets, which show a protective deity, and they cannot serve as an evidence for a fertility cult. Two deuterocanonical (apocryphal) books mention sexual intercourses in connection with an idolatrous cult or Jerusalem’s temple, but Letter of Jeremiah 42-43 is not an independent source and 2 Maccabees 6(,4) shows a scandal of the inseparability of clean and unclean in the time of the pollution of the temple in Jerusalem. In both texts women are used to characterize gentile’s impiousness. The word קרשח/קרש means in the Old Testament probably a subordinate cult functionary, who was involved in rituals, which were regarded later as non-yahvistic. The only three Old Testament texts, in which fem. קרשח (gender indicated) is used, put together קרשח and a prostitute: Hos. 4,(11-)14 apply the word prostitute (verbal und nominal) metaphorically for the disloyalty to JHWH; Deut. 23,18-19 is unclear and it is improbable, that both verses (18 and 19) tale about the same class of people; Gen. 38(,21-22) seems to identify קרשח with the prostitute (Tamar), but in no cultic or temple context. No one of the Old Testament texts can prove, that קרשח was a temple-prostitute. A sacred prostitution in biblical time’s Israel and in Israel’s environment turns out to be very questionable and cannot serve as an explanation’s key of the Old Testament texts right off the bat.
Najlepszy ze światów? Starotestamentowa krytyka Świata i Ludzkiego Życia
Slawik, Jakub (Wydawnictwo KUL, 2014)
Against a broad opinion in biblical theology that the Old Testament views the world and social life in a very positive way this paper shows that its texts are far more critical of the human life. The social criticism of the prophets, disappointment for the lack of any moral order in the world in the wisdom’s traditions and first of all reflections in both stories of the creation of the world (Gen 1-3) read in their context prove that people’s life pictured in the Old Testament is very hard in every dimension of the life: religious, social and in respect of the nature. Reading the stories of the creation not as historical reports but as a sort of literature according to their form we can not claim that once in the beginning the world was perfect.
Skąd wywodzi się tradycja o Hiobie? Antoni Tronina versus Łukasz Niesiołowski-Spanò
Slawik, Jakub (Wydawnictwo KUL, 2013)
In two recent articles in SBO, Antoni Tronina and Łukasz Niesiołowski-Spano discuss the origin of of Job. Tronina argues that Job originates from an actual man, as his name’s inclusion in the Amarna archive attests. In response Niesiołowski-Spano suggests that the motif of the loss of all of one’s children originates in the Greek myth about Niobe. Neither hypothesis was conclusively proven. The name of Job is widely attested in AO texts. There is no link between the person known as Ajjab in the Amarna letters (EA 256, 3364) and the biblical Job. Similarly, there is no one indication that that author(s) of the Book of Job knew the myth about Niobe. A much more closer parallel is „The Legend of King Keret” (KTU 1.14). For the research it would be productive to find any AO parallel for the theme of a non-benefit devotion.
Stary Testament świadectwem patriarchalnej kultury?
Slawik, Jakub (Wydawnictwo KUL, 2012)
The paper suggests an answer to the question, how far texts the Hebrew Bible reflect patriarchal order of the society, in which the authors and readers lived. An examination of exemplary laws, which deal with the relation among men and women (Ex 22:15-16 and Dtn 22:28-29; see also Ex 20:14), and some Old Testament’s Narratives (Gen 2–3; 12,11–20; 38 etc.), which criticize the social order the patriarchal society, shows, that there is a need to distinguish types of the texts. The law texts reflect the patriarchal order of the society, while the literature in a strict meaning goes beyond a social reality. Additionally the paper deals shortly with masculine and feminine imaginations of God in the Old Testament and warns against a confusion of a tenor and a vehicle of metaphors. The Hebrew Bible does not spread the patriarchal order of the society, on the contrary it is critical of the patriarchal society.