Scripta Biblica et Orientalia

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/6731

Scripta Biblica et Orientalia to czasopismo naukowe poświęcone badaniom starożytnego Bliskiego Wschodu ze szczególnym uwzględnieniem starożytnego Izraela. Jest rocznikiem ukazującym się dzięki współpracy Katolickiego Uniwersytetu Lubelskiego Jana Pawła II, Uniwersytetu Adama Mickiewicza w Poznaniu, Uniwersytetu Jagiellońskiego oraz Uniwersytetu Warszawskiego. Publikuje prace z różnych dziedzin, które pomagają w zrozumieniu różnorodnego świata starożytnego Lewantu, pisane zarówno przez historyków, jak i biblistów, archeologów oraz filologów, historyków sztuki czy też antropologów kultury.

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    Afrodyta w Akko-Ptolemais
    Lipiński, Edward (Wydawnictwo KUL, 2011)
    The cult of Aphrodite is attested at Acre-Ptolemais in Roman times, but it goes probably back to the Hellenistic period. Acre was a city of ancient Phoenicia, depending from Tyre. It did not belong to Israel in Antiquity, when it was the best seaport of Canaan. Besides, it was located on an important coastal road from Egypt to Syria, Anatolia, and Mesopotamia. The city was renamed Ptolemais by Ptolemy II and this name was in use until the 7th century A.D. Ptolemais had a most stirring and tragic history, becoming a royal see under the Seleucids, who probably introduced the cult of Aphrodite, identified with Astarte. She was a patroness of the town, as shown not only by local coins with the effigy of the goddess, but also by her statue decorating the thermae of Acre. They were frequented by Roman veterans, whose colony was established at Ptolemais by Claudius and Nero, but even by Jews, among them rabbis like Gamaliel II, the head of the Yabneh council from ca. 80 to ca. 105 A.D. The statue of the naked goddess, recognizable on the coins, belonged to the iconographic type of the so-called “Venus of the Medici” at Florence, like the statue found at Tell al-Qadp i (Tel Dan). The location of her sanctuary at Acre is uncertain, but it might have been Tell Fuhhar (Tel Akko) or a site in the latter’s vicinity, where remains of a Hellenistic shrine have been discovered.
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    „Apostoł” Arabów – Ahudemmeh. Kilka uwag na temat sporów doktrynalnych i wiarygodności przekazów źródłowych
    Maksymiuk, Katarzyna (Wydawnictwo KUL, 2012)
    Ahudemmeh was a Miaphysite bishop (559) involved in missionary activity among Arab tribes in north Mesopotamia. He suffered martyr’s death approx. 575 during reign of Khosrau I Anushirvan (531-579). The present paper is an analysis of information about Ahudemmeh included in source records and coming from antagonistic (Miaphysite and Theodorian) religious milieu in the context of Christians situation in Iran in VI. Reorganisation of Theodorian church was launched in 554 and the bishop Ahudemmeh of Nineveh participated in a synod. Five years later he left the church and became a Miaphysite bishop. In conflict with Theodorians from Nisibis, Ahudemmeh gained the support of Persian king and as a result he built two monasteries in Beth ‘Arbaye. The most exhaustive source text mentioning Ahudemmeh is his biography which takes no notice of the bishop’s Theodorian past. The biography focuses on Ahudemmeh’s apostolic activity crowned by his martyr’s death and this fact enforced Khosrau’s presentation in unfavourable light. Lack of independent source records relating to baptism of king’s son and his escape to Byzantium entails rejection of authenticity of records saying about this event.
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    Archeologia Khirbet Qumrân w Paryżu
    Długosz, Dariusz (Wydawnictwo KUL, 2016)
    The paper concerns the archaeological collections of three research institutions dispatched in Paris, the Louvre Museum and the Museum of the Bible and the Holy Land, and also in the collection of the National Library of France, where we can admire the archeological objects and fragments of the manuscripts discovered by the international Dead Sea Scrolls Team at Khirbet Qumrân. One of the archaeological treasures of the collections of the Near East Antiquities Department of the Louvre Museum are three artifacts discovered during the famous excavations at Khirbet Qumrân: the cylindrical “scrolls jar”, used to store biblical scrolls (jarre à manuscrits) and a small fragment of linen, in which the Bible manuscripts were wrapped, here also completed by the faithful copies (facsimiles) of the only one manuscript written on the copper plate, the so-called Copper Scroll (3Q15). The Copper Scroll’s long term conservation against of its strong corrosion held in 1993 – 1997 at the Paris Valectra Laboratory of French Electricity was completed by the restitution of its copies by a brand new technology as X-ray and 3D restitution treatments following by the final facsimiles reproduction in modern Copper. With the turn of the Museum of the Bible and the Holy Land by the Catholic Institute in Paris, it has its own two Dead Sea artifacts of bible archaeology: the cylindrical “scrolls jar” (jarres à manuscrits) and a small fragment of the Psalm manuscript from the Ist century B.C.E. probably coming from Nahal Hever or Qumrân 4Q Cave. These Artifacts of archeology in Paris are completed by the unique collection of 377 small fragments of Hebrew Bible manuscripts, discovered by Polish scholar J.T. Milik in the first Qumrân 1Q Cave in February and March 1949, which the National Library of France purchased in 1952. The fact that many French biblical scholars and archaeologists of the École Biblique in Jerusalem have initiated the first scientific exploration of the settlement and the caves at Khirbet Qumrân in mid-February 1949 it deals a huge contribution of French archeology in the discoveries and publications of the Dead Sea Scrolls.
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    Bait czy qahal? Co wiadomo, a czego nie wiadomo o Mt 16,16-19
    Górka, Bogusław (Wydawnictwo KUL, 2010)
    The promise of Peter’s primacy has been the subject of intensive exegetical research, which has focused on its literary and linguistic aspects in recent years. The results of that research are summed up in the first part of the study. The second part offers a hermeneutic interpretation of the text from the perspective of the the initiatory approach. Considered within the initiatory approach, the text of the promise of Peter’s primacy reveals the internal structure of the ecclesia at a certain stage in the initiation of the early Church. It is a community of believers in Jesus as the Messiah – that is, a community of catechumens. Peter wields twofold power in that community: the power of the keys of the Kingdom of Heaven and the power to bind and loose. The power to bind and loose concerns catechumens, whereas the power of the keys of the Kingdom of Heaven applies to pre-catechumens.
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    Basen Górnego Tygrysu w okresie imperium nowoasyryjskiego
    Hipp, Krzysztof (Wydawnictwo KUL, 2013)
    The Upper Tigris basin between Diyarbekir and Cizre forms a natural geographical boundary between the Anatolian highlands and Upper Mesopotamia. During the late Assyrian period, this region became a political border of the empire, where the Assyrians created a buffer zone comprising both small political entities that were more or less dependent and new provinces, successfully keeping the northern archenemy – Urartu at bay in this region. The neo-Assyrian kings were also keenly interested in stabilizing the political situation in the Upper Tigris valley for economic reasons. They exploited the abundant natural and human resources, including the natural deposit stretching to the north beyond the Taurus Mountains. Relevant written sources speak volumes about the methods of this exploitation, which are also reflected in the archeological data collected from the excavations conducted recently on a vast scale by the rescue projects (due to the building of the dams on the Tigris and the Euphrates.) This article deals with the socio-economic situation in the area between Cizre and Diyarbakir during the reign of the Sargonids, focusing on the role of the Upper Tigris between the two towns as a thoroughfare of transportation. The river was undoubtedly the main artery for the Assyrians transport goods and (to a lesser extent) people down the river into the Assyrian heartland.
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    Biblijna wzmianka o sprzedaży Józefa do Egiptu (Rdz 37,27-28.36) i jej możliwy kontekst historyczny w świetle dokumentów z Ugarit
    Toboła, Łukasz (Wydawnictwo KUL, 2010)
    The aim of the paper is to present the documentary evidence from Ugarit, which can be interpreted as a possible echo of a distant past for the episode of Joseph’s sale to Egypt (Gen 36:26). According to Ugaritic sources, the stipulation to sell the guarantors to Egypt if they failed to pay their debt constitutes the additional penalty clause of the legal transaction. The rhetorical question which occurs in the one of documents, “How can a man sell his own fellow to the Egyptians?”, shows that the ultimate ethical evaluation of these practices was explicitly negative. To have been sentenced to slavery in Egypt stood for one of the most severe punishment. This conclusion can be compared with the biblical designation of Egypt as the “house of slavery” and the hard service and oppression that Hebrews had to suffer in the building projects in the time of Ramesses II, contemporary to the Ugaritic sources.
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    Biblijny potop, grecki Noe, chrześcijańska tradycja – opowieść z Apamei we Frygii
    Stebnicka, Krystyna (Wydawnictwo KUL, 2016)
    The article recalls the research on emissions of bronze coins in Phrygian Apamea. They are the only coins related to the Bible minted by Greek cities; they were struck in the first half of the III century CE. Reverses of these coins depict Noah’s Ark and they attracted the attention of many scholars. Linking this story with Phrygian Apamea does not seem to be difficult because of the city's hydrology and its nickname Kibotos (the same as Noah's Ark's name in the Septuagint). The problem is that this scene appears on civic coins, with which the entire community, not just the Jewish or Christian inhabitants, identified.
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    Biografia egipskiego dostojnika z okresu Starego Państwa na przykładzie inskrypcji z grobowca Her-chufa
    Taterka, Filip (Wydawnictwo KUL, 2013)
    The article discusses the biography of Her-khuf, who lived during the 4th dynasty, as a model example of ancient Egyptian biographical inscription of the Old Kingdom period. The first part of the text describes the structure of Egyptian biography, presenting its typical elements as well as their functions. The next part describes the most important episodes of Her-khuf ’s official career as presented in his biography, especially his four expeditions to the Nubian land of Iam organised under Mer-en-Ra Nemty-em-saf and Nefer-ka-Ra Pepy II. Her-khuf ’s biography contains also one unique element, which is a letter from young Pepy II concerning a Pygmy who was brought by the official to Egypt while returning from his fourth expedition to Iam. The text of the article is followed by first complete Polish translation of the ancient Egyptian text with a historical commentary.
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    Boga domu zaniepokoiłeś. Obudził się kursarikkum. Relacje pomiędzy kultem domowym a kultem państwowym na Wschodzie starożytnym
    Nowicki, Stefan (Wydawnictwo KUL, 2010)
    The aim of this article is to discuss the role of so-called private religion in the life of the Ancient Near Eastern peoples. The most important question in this matter is the origins and basic form of this kind of religion, especially its cult and private gods. These gods seem to be remains of the tribal life, where the cult of ancestors as well as protective deities was regarded the most important for the survival of family, society and tribe. There is a high probability that the state religion had originated from the private religion of those families, which later became royal, so their religion also turned into official religion of their states. We can also assume that, independently from existing different forms of private religion, “common religion” was growing up within developing societies, especially sedentists and farmers. By common religion we should understand all forms of the cults of natural powers, which are essential for those societies. The questions mentioned at the end of this article are the phenomenons of replacing private religion by official gods in the last centuries of Ancient Near Eastern civilizations and an absolute unique phenomenon of the Israeli’s religion, which, unlike all the others, has developed into monotheism.
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    Chronologia panowania Lugalzagesiego z Uruk na tle historii południowej Babilonii w Okresie Wczesnodynastycznym
    Wójtowicz, Marta (Wydawnictwo KUL, 2011)
    Lugalzagesi, king of Uruk and ruler of Umma, is one of the best known figures in the Early Dynastic history, famous for his ultimate defeat by the Sargon of Akkade. Sources related to Lugalzagesi allow to reconstruct relatively detailed account of his reign, but some major chronological questions remain unsolved. The paper explores the possible explanations of the sources and their consequences for the relative chronology of the entire southern Babylonia at the end of Early Dynastic period, as the reign of Lugalzagesi was closely related to major of political entities in the region – Uruk, Umma and Lagaš. It appears that some chronological sequences should probably shortened in the light of available evidence, however, it is hardly possible to choose between alternative options without new texts.
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    Cmentarzysko qumrańskie w nowym świetle? Pogląd na aktualny stan badań
    Kapera, Zdzisław (Wydawnictwo KUL, 2009)
    To sum up, my proposals presented at the New York congress on Khirbet Qumran in 1992 have been fulfilled for the most part. 1. We have two plans of the cemetery, but they differ in the number of tombs. 2. The lost anthropological skeletal material was found, but identifications of the deceased still differ. 3. DNA tests of bones have started. 4. Notes from R. de Vaux’s excavations diary were read by R. Donceel and finally published in an improved English version by S. Pfann. 5. Some more tombs (including a rare one, the Zinc Tomb) have been dug up. We are still on the threshold of a consensus concerning the Qumran cemetery. It seems that only opening a large part of the area with some hundred of tombs in regular excavations would help us to explain if it was really a sectarian cemetery or an ordinary contemporary, Second Temple poor cemetery with shaft tombs. Given what we know about such tombs in the Judaean Desert, Nabatea, Jericho and Jerusalem, the Qumran cemetery looks no more exceptional than does the Khirbet Qumran site itself. We are so very interested in the site and the cemetery only because of the incidental discovery of numerous manuscripts in their vicinity.
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    Czy Hiob istniał realnie?
    Tronina, Antoni (Wydawnictwo KUL, 2011)
    Among the royal correspondence from Tell el-Amarna (XIV cent. BC) there is one letter (EA 256) with the name of Job (Ayyabu), an Egyptian vassal from the town Ashtarti in Transjordan. He has been accused of violating the vassal treaty and transferring to Hittites. Another letter (EA 364) is addressed to Pharaoh by Job himself. There he dismisses false accusations and pledges loyalty towards Egypt. With time the “historical” Job has become a literary character of the Bible and the model of how to bear patiently the adversities of life. Local Arabs remember him up to this day, and his grave, following the tradition, is located precisely in the place mentioned in the correspondence from Tell el-Amarna.
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    Czy w starożytnym Izraelu istniała prostytucja sakralna? Qedešah w Starym Testamencie
    Slawik, Jakub (Wydawnictwo KUL, 2011)
    The author asks a question, if there was a sacred prostitution in Israel in biblical times. This question is related to the word qedešah in the Old Testament. There is no unambiguous extra-biblical evidence for any kind of the temple-prostitution in Mesopotamia and Syro-Palestine: Herodotos, Histories I.199 is a polemical text; sumerian und akkadian texts cannot prove, that any cult functionaries were involved in sexual acts as a part of their ministry (it applies also to a sacred marriage ceremony); the same is to state about ugaritic qdš(t); terracotta "naked women" were probably amulets, which show a protective deity, and they cannot serve as an evidence for a fertility cult. Two deuterocanonical (apocryphal) books mention sexual intercourses in connection with an idolatrous cult or Jerusalem’s temple, but Letter of Jeremiah 42-43 is not an independent source and 2 Maccabees 6(,4) shows a scandal of the inseparability of clean and unclean in the time of the pollution of the temple in Jerusalem. In both texts women are used to characterize gentile’s impiousness. The word קרשח/קרש means in the Old Testament probably a subordinate cult functionary, who was involved in rituals, which were regarded later as non-yahvistic. The only three Old Testament texts, in which fem. קרשח (gender indicated) is used, put together קרשח and a prostitute: Hos. 4,(11-)14 apply the word prostitute (verbal und nominal) metaphorically for the disloyalty to JHWH; Deut. 23,18-19 is unclear and it is improbable, that both verses (18 and 19) tale about the same class of people; Gen. 38(,21-22) seems to identify קרשח with the prostitute (Tamar), but in no cultic or temple context. No one of the Old Testament texts can prove, that קרשח was a temple-prostitute. A sacred prostitution in biblical time’s Israel and in Israel’s environment turns out to be very questionable and cannot serve as an explanation’s key of the Old Testament texts right off the bat.
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    Dwie nowe inskrypcje fenickie z Ibizy
    Baranowski, Krzysztof (Wydawnictwo KUL, 2012)
    The 2003 archaeological campaign in Puig des Molins-a Punic necropolis in Ibiza-yielded two inscriptions, both of which were published recently in a volume of studies dedicated to M. H. Fantar. The first inscription (7th cent. B.C.E.) is a bone door-plaque inscribed with dedication to Eshmun-Melqart, a seldom attested Phoenician “double deity.” Among the text’s distinctive features is the donor’s genealogy which goes back six generations and contains rare and archaic names. The second inscription (3rd cent. B.C.E.), engraved on the pedestal of a missing statue, is also dedicatory. The people of tg’lbn-an as-yet unidentified locale-offered the statue to the Tyrian deity Melqart in the fulfillment of a vow. The two inscriptions attest to the mosaic-like complexity of the origins of the Phoenician population of Ibiza. The first inscription contains Cypriote elements (the relative pronoun with prosthetic aleph, and a dedication to a deity attested mainly in Cyprus) while the second preserves the memory to Tyre by invoking its principal patron-deity.