The Biblical Annals, 2024, T. 14, nr 4

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    Identity and Otherness in the Rahab Story: Analysis of the Rahab Speech (Josh 2:9–11)
    Toczyski, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    The biblical story of Rahab of Jericho was included in the Book of Joshua to serve aspecific purpose in aremote historical context. This article focuses on a possible function of the Rahab story, which might have been employed by the author/redactor as aliterary pattern for cross-cultural encounters between different groups, such as the Canaanite clan of Rahab and the Israelites. The Deuteronomistic Law demands the removal of “others” and separation from them, while Rahab, “the outsider,” is saved and protected by the Israelites. This fact may not only prove the benevolence of the Israelites but also be evidence of arecurring literary pattern of constructing national and religious self-identity first through retelling and eventually rewriting stories. Since the Rahab story has been read/heard by ancient audiences and by many readers through the centuries, this pattern may also prove relevant for contemporary readers by providing grounds for intercultural dialogue in the modern world.
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    Judas’ Proskynesis
    Rzepka, Jacek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    The present article starts from an observation that Mark (14:43–46) and Matthew (26:47–50) use two different, though cognate words for Judas’ kiss (φιλεῖν and καταφιλεῖν). Καταφιλεῖν is omitted from Luke’s passion narrative (Luke 22:44–48), while Judas’ kiss as such is absent from John (18:2–8a). A closer look is offered at the verb καταφιλεῖν in Classical contexts, where it may be synonymous with προσκυνεῖν (‘to perform aritual prostration’). It is suggested that what Judas actually performed at Gethsemane was technically proskynesis. Judas’ gesture, perhaps imitated by some of his armed accomplices, was rendered as an unwilling act of reverence to Jesus by some of Judas’ companions in John. It is further argued that the Gethsemane proskynesis was orchestrated in collusion with the temple elites that needed firm evidence of Jesus’ revolutionary activity to obtain the Roman governor’s consent to put Jesus to death (they previously had tried to entrap him in the taxation discourse). As a Roman military unit was present at the arrest of Jesus, Pilate had now several Roman witnesses of the royal style of Jesus, and was forced to act together with the temple elite. This reconstruction speaks for complementarity of the passion narratives in spite of differing highlights of the four evangelists.
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    “Look not thou upon the wine…”. Wine Drinking in Proverbs 23:19–35 in Light of the Book of Sirach: A Literary Motif Reflecting Ancient Israelite Society
    Klaiman, Asnat (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    This article examines the motif of wine drinking in didactic biblical wisdom literature from asynchronic perspective, using an analogy between two textual units in the Book of Proverbs in light of the Book of Sirach. The complex literary and social functions of the motif of wine drinking and its significance for ancient Israelite society are examined. The first part of the article focuses on Prov 23, which presents the didactic wisdom approach to drinking wine, consisting mainly of warnings and cautions to youth regarding wine and its consequences for the community. The second part compares this didactic approach to the hybrid approach of the Book of Sirach, where didactic precepts appear beside acultural portrayal of wine drinking as ajoyful and accepted tradition. The author of this article claims that this complex attitude is rooted in using the wine-drinking motif in biblical wisdom literature to reflect the social reality in ancient Israel.
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    Making Sense of Fragmentary Qumran Aramaic Texts: Two Case Studies on Contradictory Grammatical vs. Content or Genre Considerations
    Stadel, Christian (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    Fragmentary ancient texts are notoriously difficult to interpret. In this article, I offer case studies on two short sections of Qumran Aramaic texts. Part 1 analyses the various possible syntactic parsings of 4Q242 1–3, 4 and assesses the extent to which they conform to the grammar of Qumran Aramaic. Based on this assessment, I present my interpretation of the line and offer a potential reconstruction for the end of the preceding line 3. Part 2 shows how methodological decisions of the modern editors of 4Q560 1 I, 3; 5 on the text’s similarity to later Jewish incantations (or lack thereof) have yielded completely different interpretations. In this respect, Iargue that the Aramaic is ambiguous, allowing for at least two different coherent readings.
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    Pit, Spirit, Necromancer or Instrument Used in Necromancy? The Problem of Finding the Correct Meaning of the Hebrew Word אוב (ʼôḇ)
    Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    Various meanings are attributed to the word ובֹא: pit, spirit, necromancer, instrument for divining the future with the help of the dead. Thus, in some cases, it is difficult to decide on the right word to translate it. This article attempts a diachronic analysis of biblical texts and, based on it, traces the potential semantic development from the original sense of “pit,” “instrument used in necromancy” (1 Sam 28:7–8), through the sense of “spirit of the dead” (Isa 8:19; 19:3; 29:4) to the post-exilic use in the sense of “necromancer/medium” (Lev 19:31; 20:6, 27). Deuteronomistic narratives (2 Kgs 21:6; 23:24) and the later list of forbidden practices in Deut 18:10–11 may indicate the timing of this semantic transformation.
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    Reinterpreting the Participle ὁ αἴρων in John 1:29. A Proposal for “who carries”
    Pogonowski, Jakub M.; Kozłowski, Jan M. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    In John 1:29, John the Baptist, upon seeing Jesus, exclaims: ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Most prominent English translations render the Greek participle ὁ αἴρων in John 1:29 as “who takes away.” However, the authors of this article present evidence that John 1:29 contains an intertextual reference to the figure of the Servant of YHWH from Isa 53:7. In light of this, the proper interpretation of the participle ὁ αἴρων is better understood as “who takes up and bears.” Therefore, the proposed translation of John the Baptist’s words in John 1:29 is: “Behold, the Lamb of God who carries the sin of the world.”
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    The Significance of Joseph’s Posthumous Remains in Sir 49:15
    Pudełko, Jolanta Judyta (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
    The Praise of the Fathers (Sir 44–49) presents the most outstanding heroes of biblical Israel’s history. The final poem of this praise shatters the historical sequence by returning to the beginning of history. Enoch, Joseph, Shem, Seth (Enos in H) and Adam are mentioned in Sir 49:14–16. The article focuses on presenting the figure of Joseph (49:15) and understanding the significance of mentioning his posthumous remains. The question of the presence and location of this important character in the context of the entire praise and in connection with the other characters of 49:14–16 is first raised. The content of Joseph’s praise in its textual versions (G, H, S) is then analysed, and an attempt is made to interpret their differences. Both the “bones” (49:1 5 G) and the “flesh” (49: 15 H/S) of the patriarch Joseph play an important role in the presentation of this character, indicating his importance in the history of posterity, both in relation to the biblical tradition and comparing Joseph with Alexander the Great.