Roczniki Teologiczne, 1999, T. 46, z. 1

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Andrzej S. Jasiński OFM, Służcie Jahwe z weselem. Kyriologia starotestamentalna na tle środowiska biblijnego, Opole: Druk. Wydaw. Św. Krzyża 1998, ss. 356.
Witaszek, Gabriel (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Chrystocentryczne akcenty w parakletologii Janowej
Langkammer, Hugolin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Duch i Mądrość w Księdze Mądrości
Kondracki, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The Book of Wisdom uses a rich biblical Tradition concerning the personified Wisdom and the Spirit of God as a real presence of God among His creatures. Wisdom and Spirit as realities descending from God, and depending on Him, have their own self-existence. The author of the Book of Wisdom identifies Wisdom and Spirit on the cosmical level as the presence of God in the World, and on the anthropological level as the God’s factor acting inside of human being. Based on the previous biblical approaches of these two terms, Pseudo-Solomon concludes that Wisdom and Spirit are both the principium of moral human behavior. He points at the cosmical activity of the both and their renovating presence in human being and in the World.
Duch Święty jako dar w Liście do Hebrajczyków
Paciorek, Antoni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
In the Letter to the Hebrews the word rtvebpa (pneuma) appears twelve times in total (1,7.14; 2,4; 3,7; 4,12; 6,4; 9,8.14; 10,15.29; 12,9.23). In seven cases, as it seems, it refers to the Holy Spirit (2,4; 3,7; 6,4; 9,8.14; 10,15.29). Analyzing these passages, we can state that the Holy Spirit is meant in the Letter to the Hebrews to be, first of all, a gift. Therefore it is the Holy Spirit who makes the preachers of the Gospel (2,4) to be particular gifted to do it. Christians participate in Him (6,4). He exhorts and speaks to man (3,7b; 9,8), is the Spirit testifying that man has received salvation (10,15), is the One who leads the faithful to the Divine throne of grace (10,29). Only once is the Holy spirit shown as the One who led Jesus in the work of the offering of the cross (9,14).
E.P. Sanders, Paul and Palestinian Judaism, wyd. 5, London: SCM Press 1996, ss. XVIII+627.
Mielcarek, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Kronika Instytutu Nauk Biblijnych KUL za rok akademicki 1997/98
Szymik, Stefan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Ks. Henryk Witczyk, „Pokorny wołał i Pan go wysłuchał” (Ps 34, 7 n.). Model komunikacji diafanicznej w Psalmach, Lublin: Redakcja Wydawnictw KUL 1997, ss. 479.
Kudasiewicz, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Paraklet Duchem nowego przymierza (J 14, 15-17)
Witczyk, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The author poses a difficult problem: how to understand the words of the first promise of the Holy Spirit (J 14. 16-17), in the light of this commonly accepted truth about the revealing activity of the Holy Spirit. It is in this promise that Jesus stresses His very presence, and that not only among His disciples but in them („will be in you”). Seeking to solve this problem, the author analyzes the more proximate context (J 14, 11-14) and the condition under which the gift of the Spirit is given (J 14, 15), which immediately precedes the promise and is closely connected with it. Then he goes on to explain the text of the promise of „another Advocate” and the „Spirit of truth” which - according to the words of Jesus - „remains with you [the disciples]” (J 14, 16-17). At each stage of the studies he comes to a conclusion that the Spirit of truth, called „another Advocate,” and promised by Jesus, is to play an extremely important role in the area of the new covenant between God and His people. After Jesus has gone to the Father, the Spirit will be with His disciples for ever. Thanks to Him, the fellowship of Jesus’ disciples will, a fellowship of a new covenant, a site of Jesus’ new presence and His activity. „Another Advocate” will continuously take care about it and support it. Moreover, the Spirit who „is Truth” will be made present by Jesus, who is „one” with the Father. A fellowship internally united, by the power of the Spirit, who is forever „in” the disciples, will, with Jesus, participate in that perfect bond of the covenant, which is the love of the Father and the Son.
Pieśń o stworzeniu człowieka. Refleksje egzegetyczno-teologiczne nad tekstem Rdz 1, 26-28 i 2, 7. 15. 18. 21-23
Homerski, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The Yahwistic version of the creation of man lays stress on the „breath of God,” i.e. the spiritual element, which out of matter (out of the clay of the ground) made the human creature alive, and on the identity of the nature of the woman who, together with her husband, makes up a supportive and complementary fellowship and the smallest social unit. The song in the sacerdotal version says that man was created as a creature with which God may and wants to enter into a dialogue. The difference in sex comes from God and points that man and woman, having the same nature of the will of the Creator Himself. They have different tasks in their lives, which is related with the difference in sex. Labour is a gift given from God, and their ultimate goal is to rest with God and in God.
Polska bibliografia biblijna za lata 1996/1997
Szier-Kramarek, Barbara (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Powstanie Pięcioksięgu w świetle najnowszych badań
Rubinkiewicz, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The paper shows the most important contemporary views on the origins of the Pentateuch. In the light of the most recent criticism, the traditional model of four sources of JEDP can no longer be held. Similarly, it is impossible to hold the early dates of the source (the tenth century BC) and the source E. Priority is given to the deuteronomic tradition formed in the 7th century BC, and then the Yahwistic J, or, as some prefer, the historical work made in Jerusalem (JG), and then the sacerdotal tradition. There is almost unanimous consent that the Pentateuch in its current form dates back to 400 BC.
Rola Ducha Świętego w procesie interpretacji Biblii
Szymik, Stefan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
„Spiritus Deorum Sanctorum” (Dn 4-5)
Tronina, Antoni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The Aramaic expression ”rûah ’ělāhîn qaddîszîn” is commonly translated, following Heronyinus’ Vulgate as „spirit of holy gods” It has also a more profound sense, as pointed by the context of Dn 4, 5. It says that a prophet takes a particular part in the gifts of God and knows the hidden sense of events. Such an understanding of the „holy spirit” prepares for the reception of the whole of revelation in the Books of the New Testament.
Stela z Tel Dan i jej wartość
Szwarc, Urszula (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Tradycja i redakcja przekazu o pośpiechu Pawła na święta Pięćdziesiątnicy (Dz 20, 16)
Rakocy, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The note about Paul’s hurry for the day of Pentecost in Acts 20, 16 arouses numerous doubts. Authors think that Luke hides the actual reason while he sailed past Ephesus, for in itself it is paradoxical; the calling of the presbyters at Miletus postponed the journey even more. Studying the redaction in which we find the above note, and then the tradition from which it has stemmed out, make us look at Luke as a reliable narrator of Paul’s itinerary in 20:1-38. The reason why Paul sailed past Ephesus seems to be in accordance with the historical realities.
Wylanie Ducha w Dzień Pański początkiem dzieła zbawienia (Jl 3, 3-5)
Witaszek, Gabriel (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)

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