The Biblical Annals, 2015, T. 5, nr 1

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    Il paradiso perduto: Genesi 2–3, un racconto a doppia conclusione?
    Rzepka, Barbara (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Repetition in Bible narratives is very often a sign for scholars to identify in the text the presence either of a doublet or of different sources. One of the examples is the end of the story of the Creation, the lost Paradise (Gen 2–3). This article analyses the conclusion of the story (Gen 3:23-24) trying to answer the question: Is Genesis 2–3, a narrative with a double conclusion? The analysis is divided into four sections, complementary to each other. The first part of the research has a preliminary character, dedicated to the delimitation of the text. The second part compares Gen 3:23 and Gen 3:24, at the level of style and content; the third part concerns the comparison between Gen 3:23-24 and other narratives in the Bible that possess a similar concluding structure. Finally, the forth part is dedicated to the study of the legal meaning of two particular verbs שלח (send away) and גרש (drive out) and other legal aspects of the narrative in Gen 3.
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    Instrumenty muzyczne w Księdze Amosa
    Kubies, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    References to music are common elements of prophetic literature, especially in the Books of the Major Prophets (Isaiah, Jeremiah and Ezekiel), indirectly indicating writers’ interests in that form of art. There are five musical terms mentioned in the Book of Amos: šôpār - horn (Am 2,2; 3,6), qînāh - lamentation, dirge (Am 5,1; 8,10), nēḇel - probably lyre (Am 5,23; 6,5), šîr - song (Am 5,23; 6,5; 8,3.10) and kǝlê-šîr - instruments of song, string instruments (Am 6,5). The purpose of the article is to interpret the musical motifs excluding two related to singing in the biblical and archeomusicological contexts. Am 5,23 and 6,5 can be linked with real musical performance practices in sacred and secular environments in ancient Israel/Palestine. Am 2,2 confirms how important part in the Near East played signal aerophones, whereas Am 3,6 reflects characteristic aspects of Amos’s vocational narrative. The figure of Kind David in Am 6,5 is analyzed in the context of the origin of musical instruments. The comparative materials for Am 2,2; 3,6; 5,23 and 6,5 are mainly the prophetic Books.
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    “Shall I Offer My Eldest Son?” (Mi. 6:7)
    Lipiński, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Leaving aside the speculations about the alleged god Molech, who does not belong to the Bible, but only to the history of biblical studies, the article deals with a few passages referring to child sacrifices. Starting from Mi. 6:7, which shows that the molk-offering was a particular form of Yahwistic cult, practiced in the 8th-7th centuries B.C., a distinction is made between an old belief that the first-born should be ‘given’ to the deity and the accomplishment of an unfortunate vow. Among the passages examined are Ex. 22:28-29; 34:19, and Judg. 11. More attention is paid to Lev. 20:2-5 and to Isa. 30:33, where the image of a  sacrificed victim ready to be burnt is applied to Assyria. Since the question cannot be studied historically without using non-biblical sources, the article also refers to related Phoenician, Punic, and Latin texts. It examines the etymology of the words molek and tophet, as well as the particular meaning of gēr in the 8th -7th centuries B.C.
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    Venite adoremus Dominum Regem (Salmo 95)
    Bazyliński, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    Psalm 95, a liturgical hymn to Yhwh-King, is a coherent literary composition. Its seemingly heterogeneous features converge in the solemn worship of the divine kingship. The exaltation of God by the cultic assembly in the Jerusalem temple consists of praise (vv.1-5) and of adoration (vv.6-11). The rationale of tôdâ resides in the greatness and sovereignty of the Creator who rules over the entire world. The motive for proskynesis is threefold: (1) the covenant between the Fashioner of Israel and his people, (2) an exhortation to be docile to Yhwh’s voice and (3) an admonition to avoid stubbornness, a mistake made by the Meriba generation.
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    Zdobycie mądrości według Syracha (Syr 6,18-37). Część I: Przyjęcie wychowania prowadzi do osiągnięcia mądrości (Syr 6,18-22)
    Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2015)
    The main subject of Sir 6:18-37 is acquisition of wisdom. The pericope may be divided into three parts: vv. 18-22 present the prerequisite for the acquisition of wisdom, namely undergoing wisdom formation; vv. 23-31 deal with one’s submission to wisdom, while the last fragment (vv. 32-37) focuses on the means necessary to obtain wisdom. The present article constitutes an analysis of the first part of Sir 6:18-37, that is Sir 6:18-22. Two sections may be distinguished within this excerpt - in the first one (vv. 18-19) the sage makes use of agricultural imagery to encourage his disciple to make a patient effort to seek wisdom, since the acquisition of wisdom is a long-lasting process that requires a lot of discipline (the process spans a person’s whole life; cf. Sir 6:18). The author emphasizes, however, that those who seek wisdom and undergo wisdom formation will soon be able to take advantage of its fruit. In the second section (vv. 20-22) the author describes a person who refuses to undergo wisdom formation as uneducated (cf. 6:20a) and devoid of intellectual abilities (literally, heartless; cf. 6:20b). Lacking patience, such a person refuses to make an effort to receive wisdom education and rejects wisdom altogether. Thus, they will never become wise. Even though wisdom is the province of the few only (cf. 6:22), it is accessible to anyone, regardless of the person’s origin, social status or other external conditions. There is, however, one vital prerequisite, namely, a person’s inner attitude or disposition, their willingness to make an effort and their patience. Only few people fulfil these conditions and acquire wisdom.