Scripta Biblica et Orientalia, 2013, T. 5

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/7047

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    „I zniszczył im wszystko, co (było) na górze Jezabeli”: toponim twr jzbl w 2 MchArab
    Toboła, Łukasz (Wydawnictwo KUL, 2013)
    The article discusses the possible origins and meaning of the toponym twr jzbl “Mount of Jezebel” used in the Arabic Second Book of Maccabees as the designation for the Samaritan holy mountain, Gerizim.
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    Język i styl Rdz 1,1–2,4. Szkic literacko-językowy
    Dec, Przemysław (Wydawnictwo KUL, 2013)
    The article presents literary and linguistics traits of hexameral text in Genesis 1. However, it should be noted, that most studies offer more theological interpretation of Genesis 1 than this article. It attempts to answer the question whether, on the basis of parallel texts in the Hebrew Bible, Genesis 1:1-2,4 shared a common lexical contribution with Exodus 20:8-11 and Deuteronomium 5:12-14. Furthermore, the analysis of lexemes and phraseological collocations argue that the structure of the text is based on Jewish weekly time calculations as observed in Persian Period.
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    Przekłady tekstów biblijnych na kaszubski. Historia. Stan aktualny. Perspektywy
    Sikora, Adam (Wydawnictwo KUL, 2013)
    This paper discusses translations of biblical passages into Kashubian that originated in Evangelical circles between the 16th and 21st centuries. Although the tradition of translation dates back to the 16th century, a translation of the entire Bible, or at least of one complete biblical book, from that time has not been preserved. Presumably it never existed. The oldest translations of biblical texts into Kashubian were generally based on the German language. The first printed book with texts in Kashubian was Simon Krofey’s „Hymnal”, published in Gdańsk in 1586. It included eleven works he called Psalms and a range of short passages originating both from the Old Testament and the New Testament. A translation of „The Small Catechism of Martin Luther” came out approximately half a century later, and like Krofey’s „Hymnal”, it included many biblical passages. However, the biggest collection of biblical texts which has survived dates from the turn of the 17th and 18th centuries. These texts are found in the „Smoldzinian Perikopes”, which had lessons and gospel passages for all Sundays and church holidays. Before the „Smoldzinian Perikopes”, many shorter passages of older translations of biblical texts were only occasional translations of biblical passages that were incorporated into other religious texts. The „Smoldzinian Perikopes” was first intended and methodical translation of biblical texts into Kashubian. Research on these translations demonstates that, while the translators did not translate the original texts, but rather German translations of the original texts, their translations are nevertheless characterised by a high degree of faithfulness to the thought of the original texts. The texts are also marked by the translators’ dedication to accuracy and making the texts both easily comprehensible and literarily beautiful. Contemporary Translations of biblical texts into Kashubian include translations done during the second half of the XXth century from the Catholic perspective which exists in Gdańsk and Pomerania. Among these translations are those of A. Nagel from 1973 (Mk 4,3-20), of Rev. F. Grucza from 1992 (four „Gospels”), of E. Gołąbek from 1993 („The New Testament”) and 1999 („The Book of Psalms” ) and translations of my authorship from 2001 (The Gospel according to St. Mark) 2003 (Mt 1–2; Łk 1–2; J 1,1-14), 2007 (The Gospel according to St. John), 2009 (The Gospel according to St. Matthew), 2010 („The Gospel according to St. Luke”). In 2010 my translation of the four gospels was published as a single book („Ewanielie na kaszebsczi tołmaczone”) and from 2011to 2013, about thirty Psalms were translated by from Hebrew to Kashubian. The translation of F. Grucza is done from Latin, of Gołąbek from Polish and mine are from Greek and Hebrew.
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    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.
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    Świętość ziemi Izraela w Księdze Ezechiela
    Pikor, Wojciech (Wydawnictwo KUL, 2013)
    The author tries to verify the sacral character of the land of Israel proposed by the prophet Ezekiel. The article outlines the structure of the vision of New Israel in Eze 40-48. Then, the significance of the return of Yahweh’s Glory to the temple, as described in 43:1-2, is examined. The renewed presence of God in the Jerusalem Temple constitutes an essential element of the sacral concept of the land. This is evident in the image of water flowing from the temple, which transforms the land of Israel (47:1-12). The water metaphor confirms that God’s sanctity does not close him towards others, but opens God to embrace his people, who, by the gift of the restored land, come into a life-giving relationship with him. Finally, the sacral concept of the land of Israel is indicated in the theological geography proposed by Ezekiel in the vision of the new borders of the land.