Scriptura Sacra, 2013, R. 17
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Pozycja Czy dom jest tylko miejscem zamieszkania? Studium biblijneStasiak, Sławomir (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)The multiplicity of the use of both terms, the Hebrew (bajit) and the Greek (ho oikos) also translates into a multiplicity of meanings. The primary meaning is of course its material importance, which describes a place of residence, to which man returns after a special experience, as Zacharias (Lk 1:23), the healed paralytic (Lk 5:24), the messengers of the centurion Cornelius (Lk 7:10), or the possessed, freed from the evil spirit (Lk 8:39). An example of the extension of the meaning of the word “home” is a metaphorical sense of Luke’s work in two volumes ‒ The Gospel and the Acts of the Apostles. The concept analysed by us he refers to all members of the family. It is the residents of the house who are the first recipients of the Gospel preached by the disciples (Lk 10:5), whose acceptance or rejection may result in a split in one house (Lk 12:52). Conversion always begins from the head of the family, its faith determines getting baptised by all members of the household (Acts 10:2, 11:14, 18:8) Particularly important meaning of the metaphor concerns home as the human body. Saint Paul developed this metaphor showing Church as the Body of Christ (Lk 11:24). We have paid particular attention to the importance of the Old Testament concept of bajit. Both the Tent of Meeting (Ex 25:8) and the Temple of Jerusalem (1 Kings 8:27) were called the House of God. God chose these places as a house for himself. However, his presence among the people does not have neither magical nor automatic consequence. God Himself, through the prophet observes: „Heavens is my throne, and the earth is a footstool for my feet. What house do you want to build for me and what place will you give me as a dwelling?” (Is 66:1). The New Testament develops even more the spiritual importance of the dwelling. We can see this especially in the parable about the host who went on a journey and left the running of his house to his servants (Mark 13:34-35). This house is also home to all its residents ‒ members of God’s family (Eph 2:19-20). The church is the house of God, which must be properly ruled, hence the instruction that Paul addressed to Timothy (1 Tim 3:15). Every home on earth could become the House of God, if the Eucharist was being celebrated there (Acts 2:46). The early Christians clearly distinguished between the place of prayer (the Temple of Jerusalem ) from the place of celebration of the Eucharist (the house of Christians).Pozycja The Term ζητέω in the Gospel of St. Luke: A Linguistic-Exegetical StudyShchurko, Yuriy (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)W niniejszym artykule zostało postawione pytanie o znaczenie czasownika ζητέω w różnych kontekstach Ewangelii św. Łukasza ze szczególnym uwzględnieniem podmiotu działania określonego jako ζητέω. Aby móc dokonać odpowiednich analiz, teksty, które zawierają jakiekolwiek teologiczne znaczenie tego pojęcia, zostały usystematyzowane w cztery grupy tematyczne, którym odpowiadają poszczególne rozdziały. Pierwsza grupa tekstów to ta, w której Bóg jest podmiotem ζητέω (12,47-48; 13,6-9; 15,8-10; 19,9-10). W drugiej grupie tekstów występują czasowniki, które wskazują na pozytywny aspekt poszukiwania Jezusa (2,48-49; 6,17-19; 19,2-4; 24,4-7). Trzeci paragraf zawiera największą grupę tekstów, które określają negatywny aspekt poszukiwania Jezusa (9,7-9; 11,15-16; 11,29-32; 19,47-48; 20,19; 22,1-6). Ostatni czwarty paragraf zawiera aż cztery różne zastosowania czasownika ζητέω. Odnajdujemy go w dwóch tekstach mówiąc o Królestwie Bożym (11,9-10; 12,29-32). Aby osiągnąć cel, użyliśmy metody analizy lingwistycznej, który składa się z czterech etapów: a). analiza kontekstualna; b). analiza syntaktyczna; c). analiza semantyczna; d). analiza pragmatyczna, zawierająca kontekst sytuacyjny i kontekst współczesny. Po przeprowadzonych badaniach dochodzimy do wniosku, że w Ewangelii wg. św. Łukasza jest cały szereg bardzo różnorodnych znaczeń czasownika ζητέω. Sens tego czasownika uzależniony jest od kontekstu oraz podmiot działania. Może wyrażać całkiem przeciwne uczucia i przeżycia. Zastosowanie tego czasownika przez autora natchnionego w różnych okolicznościach, demonstruje głęboką troskę Boga o człowieka i jego los. Ukazuje nam również pozytywne jak i negatywne uczucia człowieka względem Boga wcielonego w Jezusie z Nazaretu.Pozycja Czy Pan Jezus zniósł prawo odwetu?Rucki, Mirosław (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)It is often claimed, especially in popular Bible commentaries, that the principle “eye for eye” had constituted the ius talionis observed by Jews, which Jesus Christ has nullified. In the article, the effort was undertaken to understand what kind of law this principle really represented in Judaism, with references to rabbinic literature both found in Qumran and in use today. In that context, the Jewish commandment “not to revenge” was analysed, too. It was pointed also that the function of a “goel” (called “the revenger of blood” in KJV) is often confused with the revenge which is really not the case. It is the matter of fact, however, that if Jesus nullify the law on “goel” it would make His own mission of redemption baseless. So, keeping in mind His attitude to Torah, we should understand that Jesus Christ wasn’t able to nullify any law of Old Testament, and He didn’t mean it.Pozycja „Metaforyczny trójgłos”. Rzecz o żołnierzu, zapaśniku i rolniku w 2 Tm 2,4-6Rambiert, Anna (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)Presented article attempts to read the Pauline metaphors in a semantically new way. Au thor by using so called „interaction view” of Max Black tries to understand three metaphors from 2 Tim 2:4-6 in their cultural and literal context and interprets them in the nearest to Paul’s view and intention. That is way author presents ancient texts referring to soldiers in the Roman Army, wrestlers in the Greek Games and fanners. All three metaphors mentioned in a title are used to transfer a few important truths about leaders of the Church, which are called to sacrifice their daily pleasures and relations. They are called to fight with their own weaknesses, fears and Gospel’s opponents, they are finally called to preach the Gospel not only by words but by their own lives. If they do so they will receive heavenly price, which is eternity in the presence of Church.Pozycja Tragizm żywota króla Saula. Wybór, namaszczenie, odrzucenie, opętaniePieprzyca, Blandyna (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)The tragic life of King Saul begins with the emphasis of the people, by the last judge of Israel, Samuel to set up the king-man. Although plans for salvation of Yahweh were from the beginning directed at the monarchy, but the moment and time is dependent on the Lord of Hosts, not from the people. Saul, however, is subjected to the anointing of Samuel and later also to the people, when the fate is established by the ruler of the chosen people. Saul's history from the beginning of his kingship appears to the reader as a winning streak of Israel on the trail of battle, and there was no indication to the fact that subsequent events and deeds of Saul change the course of his life and will lead to rejection by Yahweh. Rejection of the rulers is associated with withdrawal from Saul spirit of Yahweh, and appears in the evil spirit that tormented him. Pericope 1 Sam 16,14-23 presents also the appearance of David at the royal court, whose playing was to calm the ruler and help in removing the evil spirit tormenting. An important issue in 1 Sam 16,14-23 is the fact that the ruler was supposed to be possessed by an evil spirit, which sent Yahweh, however, would He allow this? The answer appears in ancient beliefs about the concept of good and evil and their relationship with the deity or God. So considering the issue of possession of the knowledge of ancient times, people’s views should be stated that the possession of King Saul was a mental disorder, which then read as a manifestation of the evil spirit in man.Pozycja Jerozolima czasów Sedecjasza jako arena działalności proroka JeremiaszaMalkusz, Sebastian (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)Information about the time horizon of the prophet Jeremiah’s activities can be already found in the first three lines of the book. According to these data, servant of the word from Anathoth conducted his prophetic activities during the reign of three successive rulers of Judah: Josiah, Jehoiakim and Zedekiah. The subject of this article is historical-archaeo logical background for the prophet’s appearances in Jerusalem, during the Zedekiah times. This king was not, however, a great builder and shape of the city was developed by his predecessors. The first paragraph is therefore a historical-archaeological outline of the city prior to Zedekiah’s reign. The second paragraph provides an analysis of the rule of the king and his advisors, as well as the spiritual and moral condition of the inhabitants of the holy city. The third section introduces the places of Jerusalem mentioned in the book of Jeremiah. In the fourth paragraph, one can find texts of Jeremiah’s book that refer to the time of Zedekiah.Pozycja Sprawozdanie z sympozjum biblijnego „Wiara i jej przekaz w Piśmie Świętym”. Kraków, 20 listopada 2013Kusz, Tomasz (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)Pozycja Synaj górą objawienia Imienia BogaKosytorz, Renata (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)God who revealed himself to Moses on Mount Horeb, revealed himself to humanity in a way that he had never been revealed before. Until the moment Moses encounters God in the burning bush God had always been known as „the God of your father, the God of Abra- ham.’’(Exodus 3;6).Then He calls himself,, I am who I am” (Exodus 3; 14),a name which describes his eternal power. God gives Moses his own personal name, which is very important for Jews.(A name expresses the person’s essence and identity. God having a name is not an anonymous force. To disclose one’s name is to make oneself known to others).God reveals himself as God of Covenant who is faithful and compassionate, merciful and gracious. God gives laws ensuring justice for everybody, telling at the same time that mercy goes before punishment. Thus, God revealing himself on Mount Sinai (Horeb) is God full of mercy, which is an anticipation of the New.Pozycja Cezarea ‒ miejsce uwięzienia Pawła ApostołaKondys, Adam (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)After being arrested by the Romans St. Paul was brought from Jerusalem to Caesarea. As a result of his trial that was conducted by the procurator Antonius Felix, the verdict was postponed. Awaiting the conclusion of the trial Paul was imprisoned for two years. During the second trial he appealed unto Caesar. In order to be judged by the Emperor he was brought to Rome in a boat, dispatched from the harbour of Caesarea. The recent archaeological excavations carried out in this ancient city revealed the sites of St. Paul’s confinement in Herod’s praetorium, of his trail conducted in the procurator s palace, and of his departure to Rome. This paper attempts to compare the newest archaeological evi dences with the biblical texts regarding the years of Paul’s detention in Caesarea and thus to throw more light on this important period in Apostle’s life. Having at our disposal accurate scheme of ancient Caesarea, its extraordinary harbour and the splendid promontory palace of Herod the Great, it was possible to depict in a more detailed way the scene of the events reported in Acts 23:31-26:32.Pozycja Zamknięci w sobie czy otwarci na innych? Ekskluzywizm żydowski dawniej i dziś. Spór żydowsko-samarytańskiJurczak, Damian (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)The article tells about the sovereignty of religious, cultural and social life of the Jews towards other nations and religions. This is probably due to the fact of religious diversity, which from the beginning, forced to the some kind of isolationism. The Jews have always respected their differences and have pounded to not be destroyed by others, and to not be absorbed by other cultures and religions. This can also explain the dispute between Jews and Samaritans, which was largely played out for the purity of faith. Nowadays those isolationist tendencies persist in some religious groups. There are also such groups, which put forward the postulate of openness and seek the ways of agreements with other religions, because all of them face another arising problem ‒ nihilism. Rabbi David Rosen claims: “I would also add that the interreligious relations are the religious experience . We experience the presence of God over all of us, being created in God’s image. And the more one sees in another one a person similar to God, the more the God’s presence is experienced”.Pozycja Między bogactwem a śmiercią. Kanoniczna i apokryficzna przypowieść o nierozumnym bogaczu (Łk 12,16-21; EwTm 63)Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)The aim of this study is to present the dependence between wealth and death in the canonical and apocryphal Parable of the Rich Fool (Lk 12,16-21; EvThom 63). Both versions of the parable differ in some significant details. However, it can be assumed that the basic idea remains the same: putting too much trust in tangible goods, the temptation to recognize self-sufficiency and not reckoning with God in this life is foolishness (also in terms of the Old Testament) and condemns a man to a spiritual death. A man absorbed in all what is temporal does not also allow any thoughts about death to himself. Death, which will surprise him, will shut him the way to correct his life, to do at least one smallest good deed. Both discussed texts also underlines the instability of worldly goods and durability of spiritual goods. A warning may be read out of them to reckon with God’s will in our worldly plans as it is the base of life.Pozycja „I Vangeli: storia e cristologia. La ricerca di Joseph Ratzinger”. Rzym, 24-26 października 2013Jaromin, Joanna (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)Pozycja Jezus obdarza wzrokiem i wiarą (J 9)Gajda, Danuta (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)The story about a man bom blind in the Gospel according to John is an example of Jesus’ care of a man. Jesus noticed a difficult situation of the blind man and gave him sight. He “spat on the ground and made mud with the salive and spread the mud on the man’s eyes, saying to him, “Go, wash in the pool of Siloam” (Jn 9:6-7). The blind man performed his orders and when he came back he was able to see. He gains first his sight and then increasing insight as he progresses from referring to “the man called Jesus” whose he does not know (cf. Jn 9:11-12), to declaring him to be a prophet (cf. Jn 9:17), then one sent from God (cf. Jn 9:33), and finally confessing him as Son of Man and Lord (cf. Jn 9:37-38). The Pharisees by contrast assert that Jesus is not from God (cf. Jn 9:16) and that he is a sinner, and deny the miracle (cf. Jn 9:24). The cured man become a witness and he was talking about the miracle to those who knew him, neighbours and Pharisees. The Pharisees drove him out because he was saying that Jesus came from God. Jesus asked the cured man if he believed in the Son of Man? He answered that he did and he worshipped him. Jesus led him up to believe in the Son of Man. Jesus wants people to come to him for help and he leads them out to faith. Jesus wants us to believe in him as God who can help us.Pozycja Świętość jako dar i zadanie w Liście do Rzymian i w Pierwszym Liście św. PiotraDąbek, Tomasz Maria (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)The sanctity in the New Testament is the internal change of the human person. The Christians are the new people united with Christ who died and was resurgent (was raised to life)(Rm. 1:3-7; 4:24-25; 5:1-2,6-11; 6:3-11; 7:4-6; 8:1-11,15-17,26-30.33-34; 12:13; 14:7- 9; 15:16,25-26,30-31; 16:1-2,11-15; 1 P. 1:1-2,14-25; 3:15; cf. 1 Co. 1:1-2; 6:11; Rv. 7:14). They are bound to answer to divine gift ‒ they are obliged to live in sanctity as spiritual sacrifice acceptable to God (1 P. 2:5; cf. Rm. 5:3-5; 6:19,22; 1 P. 2:5-3,17). This is the fruit of their faith.Pozycja Ks. Janusz Czerski, Literatura epistolarna Nowego Testamentu, Opole 2013, ss. 354.Rosik, Mariusz (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)Pozycja Jerzy Ciecieląg, Żydzi w europejskiej części Cesarstwa Rzymskiego, Biblioteka Zwojów. Tło Nowego Testamentu 16, The Enigma Press, Kraków ‒ Mogilany, ss. 307Rosik, Mariusz (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)Pozycja Kalendarze świąteczne Pięcioksięgu (Wj 23,14-17; 34,18-23; Kpł 23,4-44; Lb 28,16-29,39; Pwt 16,1-15)Bagrowska, Katarzyna (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)In all religions Festival is an important part of worship: by certain rites provided on certain days, usually in an atmosphere of joy, cultic congregation pays homage to, gives thanks and asks for the grace of God. For the Israelite holidays are a special memento (reminder) of the events of the past that are realized also in the present and expect their fill in the future. Pentateuch has several calendars holidays, which were defined Israel’s celebration of major holidays. Looking at the holiday calendars from the Book of Exodus, Book of Leviticus, Book of Numbers, and the Book of Deuteronomy, we pay attention to the development of provisions for the holidays. Initially, the rules are very general boil down to a few verses, which have been determined the most important celebration of, without giving a specific date holidays. Date saint appeared only in the calendar Leviticus. With the development of legislation and with the settlement of the Chosen People in the Promised Land, rules for particular holidays underwent concretized and more accurate determination of sacrifices in the celebration of certain holidays.Pozycja Palestyna ‒ ojczyzna proroków. Topografia biblijnych krain geograficznychAdamski, Michał (Wydział Teologiczny Uniwersytetu Opolskiego, 2013)The Land, that Abram got from God after many years of turbulent history, became a place one of its kind because of God’s promises confirmed many times in the next alliances between God and people. And also due to unusual God’s friends - Prophets, who were especially sensitive to God’s appeals. Their mission was to remind about God’s love to a man. Love that is concrete and demanding but always leading to the meeting, which finally fulfilled in Jesus Christ. All these unique people were bom in that special place on the Earth and were the God’s sign against the evil and dishonesty, which can appear in a man’s heart and mind. And al though they were walking on the Palestinian ground in historically different times, each of them was somehow shaped by a diverse beauty and wealth of this Land. The above study shows, in outline, diversity and unique of the topography of the Land considered as holly by the believers of the three great monotheistic religions: Judaism, Christianity and Islam, which had their beginning from Abraham.