Seminare, 1981, Tom 5

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    Obłok w Starym Testamencie jako znak zbawczej mocy Boga działającej w historii Izraela
    Kokot, Mirosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
    In the history of Israel the sawing work of God was basically connected with holy places, the mount of Sinai, the Ark of the Convenant, the Tent of Meeting and the Temple. The cloud appearing in those places expressed that very presence and work of God. The cloud, a characteristic element of the universe for the Semite, revealed God as the creator of the universe and the supreme law giver. Further a ttributes of God that follow from His creativo power are: Holiness. Inaccessibility and Justice. God appearing in a cloud in structed the chosen people, bestowed His spirit on them, judged, rewarded and punished them. Also outside the holy places, in particular during the crossing of the Red Sea and the journey of Israel th rough the desert, God’s saving work is represented by the appearance of a cloud. The cloud that protects Israel represents Gotl as the Lord of nature and the conqueror of all hostile powers. The symbolism of the cloud is drawn from the natural phenomenon of the thunderstorm, which in the Semites’ opinion is the fullest expression of God’s power. In apocalyptic texts describing the eschatological salvation the cloud expresses the creative power of God, which puts the world in order, raises it from the state of primeval chaos and at the end of time establishes eternal order and peace.
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    Znaczenie pustyni w 12 rozdziale Apokalipsy
    Wilk, Józef (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
    The article attem pts to take a new look at the significance of the desert in the vision of Rv. 12. The contents of the verses 6 and 14 and the analysis of the elements of the vision that are related to the woman’s escape into the desert point unequivocally to a connection between the events of Rv. 12 and those of Israel’s journey through the desert in the Old Testament. The events of Exodus are brought to mind by the vision of ,,a huge pair of eagle’s wings” that, carried the woman into the desert. The account of manna sent down by God to His pilgrim people is contained in the image of the woman being fed. Ju st as the Lord had prepared a place for the chosen people in the desert, so is the desert a place of safety made ready by Him for the woman. The serpent of the Apocalypse, from whom the woman escapes into the desert, is analogous to the serpents appearing in the desert of Exodus, whose bites were lethal. Just as formerly the bronze image of a serpent afforded protection against serpent bites, now the desert itself, a place chosen by God, provides protection against the serpent’s assault. Also the symbol of the water th at was to sweep away the woman points to a connection with Exodus; it is an antithetic parallel to the waters of the Red Sea overwhelming the Pharaoh’s army. This reminder of the events of the chosen people’s journey through the desert was meant as an illustration of the history of Christ’s Church, for the woman is symbolic of both the old people of God and the faithful of the Church. The faithful of Christ’s Church, like the chosen people, are not free from persecutions and ordeals sent down by the Lord, but at the same time they enjoy His continuous protection. The chosen people’s life in the desert, to which the author of the Apocalypse alludes, would thus be a type of the life of the Church, whose fates are wat ched over by the Lord and which, in its struggle with Satan, enjoys the Lord’s special protection.