Scripta Biblica et Orientalia, 2014, T. 6

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/7048

Przeglądaj

Przeglądaj Scripta Biblica et Orientalia, 2014, T. 6 wg Temat "Bible"

Wpisz kilka pierwszych liter i kliknij przycisk przeglądania
Teraz wyświetlane 1 - 7 z 7
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
    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.
  • Miniatura
    Pozycja
    O najnowszym, „dynamicznym” przekładzie psalmów
    Piela, Marek (Wydawnictwo KUL, 2014)
    The recent Polish translation of the Psalms, entitled „Księga Psalmów. Nowy Przekład Dynamiczny” („The Book of Psalms. A New Dynamic Translation”) was published in 2013. According to the editor’s preface the translation was made in compliance with the rules of dynamic equivalence. If we assume that the dynamic equivalence amounts to the similarity of receptor’s responses to the original and to its translation, then the reviewed translation turns out to be rather formal than dynamic equivalent of the source, because it translates poetry into prose. It seems that the editors accepted a narrowed and simplified notion of dynamic equivalence, which confines it to the faithful expression of the original meaning in contemporary, easy-to-understand language. The translators did not gain even this result to the full, because they rendered many constructions and idioms literally, distorting the meaning or the style of the source text. On the other hand the reviewed translation gives proper dynamic equivalents of some grammatical constructions (for example sentences with names of body parts whose Polish version contains possessive dative). In accordance with the rules of dynamic equivalence, male-oriented expressions are often translated in a gender-inclusive way. The language used in the translation is a mixture of old and modern elements (contemporary vocabulary of the translation clashes into few grammatical archaisms).
  • Miniatura
    Pozycja
    Prawo o bodącym wole w Biblii i w Starożytnej Mezopotamii
    Tyborowski, Witold (Wydawnictwo KUL, 2014)
    Regulations concerning the goring ox can be found in three law collections from the Ancient Near East, the Laws of Eshnunna, Laws of Hammurabi and the Code of Covenant in the Bible (Ex 20:22-23:33). The paragraphs which speak of this issue appear in two groups, those which describe accidental or expected injury or death of a man or another ox. One should mention that the smallest concern in the matter is revealed by the famous Laws of Hammurabi which speak only about the threat which might be faced exclusively by a man. The other two collections contain regulations concerning injures of both men and animals. What is important, the regulations of all the three legal monuments show common features, although it is surprising that the closest similarity in the matter in question can be found between the Laws of Eshnunna and the Code of Covenant. This is so in spite of the fact that the two collections were drafted in areas distant from each other and one came into existence more than a thousand years earlier than the other. Both laws treat the damage done by the dangerous beast in very similar way and the only difference is that that in case of homicide ‘guilty’ animal is the be stoned in the Code of Covenant, which was a religious penalty not found in Mesopotamia. In both collections (LE par. 53, Ex 21:35) the difference does not appear in the case of a damage of another ox by the gorer and so they do not differ at all from each other in this respect. This is quite surprising since there is no proof that the Laws of Eshnunna were known in the first millennium BC and so any direct influence of the Mesopotamian law on Biblical regulations does not seem possible. On the other hand it is thus quite noteworthy that the Code of Covenant shows little similarities with the regulations of the Laws of Hammurabi which were well known in the first millennium which is proved by numerous copies unearthed in modern Babylonia (Iraq). One should notice that in contradiction to the Laws of Eshnunna and the Code of Covenant the Babylonian Laws do not speak of damage of an animal by the dangerous ox. This fact and a philological analysis testify that the Biblical regulations were not drafted under direct inspiration of the Laws of Hammurabi, but they could be composed in the way to show similarities to the Babylonian collection, although we do not find paragraphs which might have been exact pattern for them. This is proved in particular by the fact that the Bible uses notions which are loaned from Akkadian which the Biblical author must have known himself. The conclusion expressed above proves that the transfer of some legal and literary traditions from Mesopotamia to Ancient Israel was not done by anonymous traditions or simple shift of patterns, but it appeared along the will of the authors of biblical text who used important compositions which belonged to other cultural traditions because they wanted to make their own collection more prominent.
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
    Tarszisz nad Atlantykiem
    Lipiński, Edward (Wydawnictwo KUL, 2014)
    Tarshish is a country mentioned ca. 800 B.C. in the Phoenician Nora inscription, then in the Annals of Esarhaddon, king of Assyria, and often in the Bible. It must be identified with Tartessos, known from Greek sources, and localized in the area of Huelva, in southwestern Spain. Huelva is built on a strip of land between the Odiel and the Tinto which both fall into the Atlantic by navigable estuaries. The great local industry from the Late Bronze age on is the mining of copper manganese and iron. The well-known Riotinto mines, near the sources of the Tinto, were exploited by local people from early times and from the 9th century B.C. also by Phoenicians who were cupelling large amounts of silver from the base metals and shipping the silver, as well as other goods, from the seaport of Huelva to the Levant. This rich area on the Atlantic was known to biblical writers, who record the Phoenician trading vessels, called “ships of Tarshish”, and mention “silver, iron, tin, and lead” shipped by them and traded in the fairs of Tyre (Ez. 27:12). Modern search for Tarshish-Tarsis-Tartessos managed to identify this area and to date the beginning of the Phoenician activity around Huelva to the 9th century B.C., showing thus that its biblical dating in the time of Solomon is too high. This profitable trade suffered a back-clash in the 6th-5th centuries B.C., and in Hellenistic times the location of Tarshish was no longer known in the Levant. The Septuagint sometimes identifies Tarshish with Carthage and Josephus Flavius most often confuses it with Tarsus in Cilicia. Various opinions were expressed in later times.