The Biblical Annals, 2020, T. 10, nr 1

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    Działalność Instytutu Nauk Biblijnych KUL w roku akademickim 2018/2019
    Bąk, Tomasz Bartłomiej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
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    Kim był Abraham i skąd pochodził? Kilka uwag na temat potencjalnych śladów tradycji o Abrahamie
    Lemański, Janusz Adam (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    Who was the “historical” Abraham and where did he come from? It is difficult to find an unambiguous answer to these questions. The article focuses on analyzing the Egyptian text from the time of Sheshonq I which mentions a place sometimes identified as “Abram’s field / fort”. However, this interpretation is pointed out as being uncertain and even very questionable. The next two points of analysis are biblical texts (Deut 26:5a; Gen 11:27-32). The names of Abraham’s family members are toponymic (male) or symbolic (female), constituting female nicknames associated with the worship of the moon god. Their analysis suggests the region of Charan, between the Euphrates and Habur rivers, where the worship of the moon god was very popular. These areas were previously inhabited by the Amorites, and then by the Arameans. The article concludes that the “historical” Abraham may have come from the vicinity of Charan and had Amorite roots, while identification with the Arameans was only a typological element resulting from the experience of the same fate (deuteronomist). It was only later reinterpreted in favor of Jacob (cf. Gen 46:1-7), and finally in favor of Abraham in the final edition.
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    A Critical Edition and Philological Analysis of the Second Chapter of Deutero-Isaiah (Isa 41) on the Basis of the Coptic Manuscript sa 52 (M 568) in Light of Other Coptic Manuscripts Written in the Sahidic Dialect and the Greek Text of the Septuagint
    Bąk, Tomasz Bartłomiej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The paper contains a critical edition and philological analysis of the second chapter of Deutero-Isaiah worked out on the basis of the Coptic manuscript sa 52.2 and other available manuscripts written in the Sahidic dialect. Firstly, it presents general information on the fragment of codex sa 52 containing the text of Isa 41. It is followed by a list of brief characteristics of the remaining witnesses that include at least some verses of the second chapter of Deutero-Isaiah. The most important part is a presentation of the Sahidic text of Isa 41, its translation into English and tables of linguistic differences between the text of the LXX and its Coptic rendering. The last part explains difficult philological questions observed in the Coptic text. The focus will be on Isa 41:11-27 since they appear only in manuscript 52.2 and have not been published so far.
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    Ks. Adolf Józef Bożeniec Jełowicki (1863-1937). Pierwszy Polak w jerozolimskiej szkole biblijnej
    Marczewski, Jarosław Roman (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The aim of this paper is to discuss and answer for the first time the question of the earliest Polish presence at the École biblique et archéologique française de Jérusalem. As an outcome of archival research carried out at the Dominican Priory of St. Stephen in Jerusalem following conclusions can be drawn. First of all, the attendance of Poles at the École biblique dates back to the very beginning of the school. As early as in 1892 that is only two years after its first commencement a Polish priest from the Archdiocese of Warsaw, Rev. Adolf Józef Bożeniec Jełowicki started his biblical studies there. He had an occasion to meet in person the founder of the school and the famous professor Fr. Marie-Joseph Lagrange. Rev. Jełowicki was also a witness to the creation of the important periodical Revue Biblique. Lectures at that time were few, and in the process of studying, the emphasis was put not only on theoretical knowledge, but also on discovering the Holy Land through practical classes in archeology and topography. Lastly, the stay of Rev. Jełowicki at the École biblique was only one year long nevertheless it resulted in the publication of a professional guide to Jerusalem and its surroundings, as well as several dozen encyclopedic entries on biblical topics. However, after returning to the homeland, Rev. Jełowicki could not pursue an academic career path, but the lessons learned at the École biblique became his important asset to future pastoral challenges as a rector in Warsaw, and then as an auxiliary bishop in Lublin.
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    Jakie ciało nie osiągnie królestwa Bożego? Patrystyczna egzegeza 1 Kor 15,50
    Szram, Mariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The aim of the article is to compare the exegesis of verse 1 Cor 15:50 in early patristic literature on the example of the writings of three authors: Irenaeus of Lyon – representative of the Asian tradition; Tertullian of Cartage – associated with the North African tradition, similar in many points to Asian; and Origen – originating from the Alexandrian tradition. All these writers used the moral interpretation of the phrase “flesh and blood” as sinful deeds, which should be abandoned to enter the kingdom of heaven. Each of them, however, also allowed the literal explanation of this verse, trying to reconcile it with the truth of faith about the bodily resurrection. Irenaeus emphasized that the body can not be resurrected and reach the kingdom of God with its own strength, but only with the help of the Holy Spirit. Tertullian thought that the body in the earth would resurrect, but it would not be able to enter the kingdom of heaven without accepting features adapted to the new reality. Origen went the farthest, undermining the possibility of returning to earth-shaped bodies. The analysis of early Christian commentary on the Pauline verse proves that patristic exegesis was theologically oriented and depended on the contemporary doctrinal disputes. One may also notice a certain paradox: sometimes in order to justify a particular philosophical and theological stand, a proponent of literalism or moderate allegorisation might attach more importance to the portable meaning of the inspired text than the alleged allegorist, which in turn referred to a far-reaching literal interpretation.
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    Paul’s Death and Resurrection in Acts 27–28? A Literary Comparison with the Gospel of Luke
    Wittkowsky, Vadim (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    It was claimed more than once that the journey of Paul and his landing on the shore of Malta in the last two chapters of the Book of Acts can be interpreted as a theological parallel to the account of death and resurrection of Jesus. There are, to be sure, some reasonable arguments in favor of that, such as close relationship between death and death risk or similarities to the journey of Jonah. But can it be convincingly argued that Luke really did intend a parallelism of this kind in Acts 27–28? The paper deals with literary elements of Luke 23–24 to make this hypothesis more conclusive.
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    Respect for the Doctor (Sir 38:1-3)
    Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
    The first part of the article synthetically presents the attitudes of the Old Testament Israelites to doctors and their work. It is an essential prerequisite for the depiction of the innovative approach to the issue proposed by Ben Sira in Sir 38:1-3. The article is devoted to the exegetico-theological analysis of Sir 38:1-3. Even though the article is based primarily on the Greek text of the pericope, it takes into account its original Hebrew version as well. Ben Sira calls on the believing Israelites to completely change their perception of doctors and their activities. He encourages his readers not to reject doctors but to treat them with respect and reverence, and, indirectly, not to ignore the doctor’s efforts meant to restore health to the sick one. The sage justifies his novel approach with two arguments. First, doctors were created by God and given the task of aiding the sick in their suffering. They are a mere tool in God’s hands, for God is the only Doctor that can truly heal a person (this aspect is emphasized more by the Hebrew text than by its Greek counterpart). Secondly, doctors deserve respect for even kings and dignitaries benefit from their services and treat them with respect and reverence. In 38:1-3 Ben Sira offers a perfect synthesis of Israel’s traditional belief in God, who is the only doctor able to heal a person, with the Hellenistic influence related to medicine and people who engage in it.