The Biblical Annals, 2014, T. 4, nr 2
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Pozycja Authority and Canonicity of the Book of TobitWojciechowski, Michał (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Judaism has never recognized Tobit as a canonical book, perhaps because of its roots in the northern Israel. Its reflections in the New Testament are scarce. Ancient Christian witnesses are usually favorable to the canonicity of the book of Tobit. It is present in many ancient biblical manuscripts (א, B, A, more then 30 minuscules). It was quoted by at least 79 authors, by many as Scripture. Some canon lists include it, other ones does not – when they are influenced by the Jewish canon. Some authors who failed to list Tobit in the canon have quoted it as Scripture. Accordingly, arguments for the canonicity prevail. Later ages accepted Tobit as canonical book. Protestants, despite some initial positive interest, have eliminated it. Tobit is canonical in the Catholic and Orthodox Churches. It contains valuable teachings, especially on family and marriage – it is the only biblical book concentrated on these subjects.Pozycja Bonnie J. Flessen, An Exemplary Man: Cornelius and Characterization in Acts (Eugene, OR: Pickwick, 2011). Pp. x + 195. Paper. $ 20. ISBN 978-1-61097-294-9Mielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Coleman A. Baker, Identity, Memory, and Narrative in Early Christianity: Peter, Paul, and Recategorization in the Book of Acts (Eugene, OR: Pickwick, 2011). Pp. xviii + 263. Paper. $ 31,00. ISBN 978-1-60899-514-1.Mielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja David J. Rudolph, A Jew to the Jews. Jewish Contours of Pauline Flexibility in 1 Corinthians 9:19-23 (WUNT II/304; Tübingen: Mohr Siebeck, 2011). Pp. 290 + XII. € 69,00. ISBN 978-3-16-149293-8Kowalski, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Exodus – pomiędzy historią, mitem i koncepcją teologicznąLemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Exodus is seen as a foundation of ancient Israel’s identity. The biblical account of this tradition is however fairly late and the events described there are confirmed neither in ancient historiography nor in contemporary archeology. For that reason many researchers question the historic aspect of biblical Exodus. The article presents the current stage of the discussion on the topic.Pozycja Janusz Kręcidło MS, Honor i wstyd w interpretacji Ewangelii. Szkice z egzegezy antropologiczno-kulturowej (Lingua Sacra. Monografie 1; Warszawa: VERBINUM – Wydawnictwo Księży Werbistów, 2013). Ss. 397. PLN 56. ISBN: 978-83-7192-463-7Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Marriage Metaphor in Jer 2:1-4:2. A Diachronic Study Based on the MT and LXXPopko, Łukasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Massimiliano Scandroglio, Gioele e Amos in dialogo. Inserzioni redazionali di collegamento e aperture interpretative (Analecta Biblica 193; Roma: Gregorian and Biblical Press, 2011). Pp. 443. € 35,00. ISBN 978-88-7653-193-4Zawadzki, Arnold (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Michael F. Bird and Joel Willitts eds., Paul and the Gospels. Christologies, Conflicts and Convergences (Library of New Testament Studies 411; London: T&T Clark International, 2011). Pp. 288. $ 120,00. ISBN 978-0-567-61742-2Kowalski, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Namiestnik, ochmistrz – אברך, הברךLipiński, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Niektóre aspekty polemiki Septuaginty z kultami misteryjnymiLaskowski, Łukasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)This article provides an analysis of the occurrence of basic terms related to the Greek mystery cults in the Septuagint. Such terms as τελεταί, μύσται and θίασοι appeared to be so significant and wide that could be employed in expressing theological views on current reality while translating. Considerably general criticism of initiations seems to reflect the translator’s polemics against traditions which he considered unacceptable in the light of the Yahwist. The Baal-Peor cult (Numbers 25:3,5 and Psalms 105:28 LXX) was perceived by the translator as one of the initiations. The translation of the Book of Amos 7:9 defines the idolatrous temples of Israel as initiations, thus being living institutions and not specific locations. A similar approach can be observed in the translation of the terms קרש and קרשה in Deut 23:18, 1 Kgs 15:12 and Hos 4:14, whereas the term θίασοι in translation of Jeremiah 16:5 refers to feasts in the honour of deities. It should be noted, however, that the Septuagint translators’ reference to mystery cults was not their main focus of attention. Translation phenomena observed herein remain rather marginal even in comparison with the writings of Philo or Flavius Josephus. Therefore it can be inferred that the problem in question was a peripheral part of a larger phenomenon, i.e. condemnation of idolatry.Pozycja Nowe ujęcia translatoryczne w przekładach Księgi Koheleta i Pieśni nad Pieśniami w Biblii EkumenicznejBardski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)The article presents the new ecumenical polish translation of the Scripture and focuses on its original aspects. The author of the article translated the books of Qohelet and Song of Songs in the Ecumenical Bible. The main newness in the book of Qohelet was a translation of the motto of the book. The traditional “vanity of vanities” was interpreted according to the Hebrew etymology connected with wind and vapor, using at the same time an adjectival form. Literally it could be expressed in English: “evanescent, how evanescent – says Qohelet – everything is so evanescent”. Another newness is the interpretation of the Hebrew re’ut ruach as “similar to the wind” based on the interpretation of the word re’ut in connection with the verbal root resh-ayin-hei. Also we propose, on the base of some semantic and intertextual analyses, a new interpretation of the passage considered misogynic of Qoh 7,27-28: “Behold, I have discovered this, says Qohelet, comparing one women with another to find an explanation. I am not able to understand even the one whom I love with all my heart. I am able to understand one man among a thousand, but I am not able to understand any woman among all these”. In the translation of the Song of Songs, instead of the traditional marginal notes “bride” and “bridegroom” introducing the speeches of different characters, we choose simply “she” and “he”.Pozycja Obraz Boga w Pierwszej Księdze MachabejskiejBaran, Grzegorz M. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)The First Book of Maccabees – although belongs to the historical books of the Old Testament – also has an important theological value. The issue ofthe image of God, outlined in this article, is one out of the many theological themes presented in that work. This image – as it is clear from the analysis of the text of 1 Macc – was presented by the biblical author in the context of historical events which constituted, for the hagiographer, the space of God’s activity, through which God let Himself known. The featured image of God is undoubtedly an expression of faith of the hagiographer and of the community to which he belonged. This is evidenced by terms referring to God (Heaven, He, You etc.), which very strongly emphasize His transcendence. As it is clear from the analysis of texts, the biblical author explicitly referred to the entire theological tradition of the Old Testament and therefore presented God, who helped Israel in the whole history, also in Hellenistic times as punishing for unrighteousness, listening to prayers, supporting and saving His people from its enemies, as well as taking vengeance on them.Pozycja Odpowiedź na recenzję ks. Leszka Misiarczyka, Biblical Annals 4 (2014), s. 209-211.Wróbel, Mirosław S. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Początkowa koncepcja mądrości według Syracha. Syr 1,1-10 jako perykopa programowaPiwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)The present article discusses Sirach’s original concept of wisdom as presented in the first pericope of his book. It is argued that Sir 1:1-10 functions as the opening pericope that introduces the subject matter to be developed later in the book. The structure of the original version of Sir 1:1-10 (G-I) is lucid: the pericope can be divided into two halves of exactly the same length (verses 1-4 and 6-10). The textual additions in G-II recension disrupted the symmetry of the pericope but did not alter its meaning. The first part of the pericope focuses on the origins of wisdom and its relation to the created world, while the second part shows wisdom to be inaccessible in any other way than as God’s gift for his creatures, especially the people who love him. Sir 1:1-4 emphasizes the distance between wisdom and people, which is gradually reduced in the second part of the pericope (vv. 6-10). Due to God’s intervention wisdom is transformed from a distant and inaccessible entity to one close to human beings. As an intermediary between God and people, it brings people closer to God, yet it is not an inherent part of their nature, but rather Yahweh’s gift to them.Pozycja Prophet’s Identity in Jeremiah 23:9-40. An Exegetical and Theological StudyJaworski, Piotr Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Ronald Hendel, The Book of Genesis: A Biography (Lives of Great Religious Books; Princeton – Oxford: Princeton University Press, 2013). Pp. xii + 287. Hardcover. U.S. $ 24,95. ISBN 9780691140124.Napora, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja Scott W. Hahn, The Kingdom of God as Liturgical Empire. A Theological Commentary on 1-2 Chronicles (Grand Rapids, MI: Baker Academic, 2012). Ss. XI + 225. $ 26. ISBN 978-0-8010-3947-8Tronina, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)Pozycja „Sulle palme ti ho scolpito…”. L’uso di Isaia 49,16a nel 2 Baruch 4,2Pudełko, Jolanta Judyta (Katolicki Uniwersytet Lubelski Jana Pawła II, 2014)The interpretation of the biblical books started already in the Bible itself, in which one can easily notice the plethora of quotations, allusions to and echoes of other biblical texts. This study analyzes the quotation of Isaiah 49:16a found in the apocryphal Syriac Apocalypse of Baruch. By analyzing the immediate context of this verse in the Book of Isaiah, its form and historical background, the meaning of the text within its original context is reveled. Then a similar analysis applies to the form and the historical context of this verse within its new context, namely in 2 Baruch 4:2. The confrontation yields a significant number of possible interpretations and applications of this Isaianic text within its new context.