Verbum Vitae, 2024, T. 42, nr 4

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Przeglądaj Verbum Vitae, 2024, T. 42, nr 4 wg Temat "Biblia"

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    “Bind him hand and foot, and throw him into…”. Dependence of Matt 22:13 on Plato’s Euthyphro 4c?
    Kozłowski, Jan M. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    There is a striking similarity, both in form and content, between Matt 22:13, where the king punishes the invited guest for lacking a “wedding robe,” and Plato’s Euthyphro 4c, where Euthyphro’s father punishes the hired laborer for murder. The most probable explanation for these similarities is that Matt 22:13 reflects an echo of Plato’s text.
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    Ephod – What Was It and What Was Its Use? A Question About the Potential Way Forward in the Development of Its Role in the Old Testament Texts
    Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    In biblical texts, ephod appears most often as part of priestly garb. In the statements of nonpriestly authors (before the Babylonian Exile), the linen ephod symbolizes priestly ministry in general. Sometimes, it is also regarded as an object of illicit worship (a practice condemned by the Deuteronomist) or an instrument necessary for divination practices (a symbol of priestly ministry). In these cases, the verb used indicates not so much a garment as an object. For the post-exile priestly authors, the richly woven and decorated ephod is henceforth exclusively part of the high priestly garb. This change in the role of the ephod represents the only discernible path of “evolution” in the use of ephod in the Hebrew Bible. One can only speculate about its possible earlier uses, such as garment put on statues of deities, based on the suggested (Akkadian, Ugaritic; cf. Isa 30:22) etymology of the word.
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    “Interpretation” in RIBLA: A Multifaceted Meaning
    Ramírez, Hernán Cardona (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    This article analyses the evolution and meaning of “Interpretation” in the journal Revista de Interpretación Bíblica Latinoamericana (RIBLA [Latin American Journal of Biblical Interpretation]) from its inception in 1988 up to 2023, with a focus on the period 2012–2023. Launched in Costa Rica in 1988, RIBLA reflects the faith experiences and struggles of Latin American communities and churches from the popular Reading of the Bible in Latin America and the hermeneutics of liberation. In its early days, RIBLA focused on biblical hermeneutics as the interpretation of the text in its historic context in relation to the life of the Ecclesial Base Communities (BECs) of the continent. In the years 1988–2011, it emphasised a liberationist interpretation of the Bible, with a focus on Indigenous communities. The dialogue between Revelation in indigenous religions and Revelation in traditional religions is important, as is the figure of Paul in the theology of liberation. Between 2012 and 2023, RIBLA restates the importance of biblical narratives in collaborative interpretations. In short, “interpretation” in RIBLA is seen as fundamental to confront the challenges of Latin America and the world. With a constant commitment to the Word of God, contextualised liberation and a dialogue between hermeneutics and hermeneutics of liberation, the journal offers an “unfinished” interpretation that is “open” to new considerations, as a beacon of critical reflection in the midst of historic crises.
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    Recognising the Risen Lord Through Scriptures: The Apostle Paul as an Ideal Match for the Two Disciples on the Way to Emmaus in Luke 24:13–35
    Sciberras, Paul (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    In the concluding chapter of his gospel, Luke culminates the “Journey to Jerusalem” with Jesus accompanying his followers on a journey not defined by geographical or chronological elements, but rather one immersed in discipleship. In the sequel to that journey to Jerusalem, the one to Emmaus, Jesus accompanies two disciples: Cleopas and an intentionally undisclosed follower (see 24:13, 18). The end of this journey, emblematic of faith in the suffering, crucified and risen Lord reaches its zenith in the two disciples recognising Jesus in the breaking of the bread. The moment Jesus disappears from their sight (24:31) elicits a reaction demonstrating the potentiality of discerning the Risen Lord even in the “opening of the Scriptures” (24:32). This study endeavours to analyse the recognition of Jesus the Lord in the specific mystery of his death and resurrection through the opening of Scriptures as exemplified by the Apostle to the Gentiles. In this vein, Paul emerges as a speculative yet paradigmatic correlate to the unnamed second disciple. Similar to the disciples on the road to Emmaus, Paul too travelled the journey of recognising the Risen Lord, transitioning from a zealous persecutor of the adherents of Jesus of Nazareth and his message (see Acts 9:1–4; 22:7; 1 Cor 15:9), which had a decisive and definitive turn in the Christophany on the Road to Damascus (Acts 9; 22; 26), to an apostle in complete acknowledgement of Jesus as “Lord” (see Acts 9:5; Phil 2:11; Rom 10:12), and even to a believer “who has been crucified with Christ” (see Gal 2:19). Analogously to the two disciples, Paul too went through the same developmental milestones as the two disciples, with Jesus, as it were, walking alongside him, elucidating the Scriptures – from perceiving Jesus as “the accursed crucified criminal” (see Deut 21:22–23) to affirming “Jesus is alive” (1 Cor 15:17–28) and proclaiming that “every knee shall bow and every tongue confess that ‘Jesus Christ is Lord’” (Kyrios Iēsous Christòs)” (Phil 2:11). This trajectory renders conceivable for all adherents to Jesus of all times the possibility to decipher the scriptural depictions of the Lord articulated by Moses, the Prophets, and the Scriptures (Luke 24:27, 44).
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    The Formula “come, see” in the Palestinian Targums
    Mazurek, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    The article examines the expression “come, see,” which appears three times in non-translation passages of the Palestinian Targums (Gen 22:10; 28:12; Num 21:6). This technical phrase is rarely used in the Hebrew Bible, where it occurs only once (Ps 66:5). The paper aims to closely analyze the three instances of “come, see” in the Palestinian Targums to determine its meaning and literary function within the text. The focus is on the non-translation passages in the Palestinian Targums because these expansions of the sacred text reveal the theology of the targumists.