Scripta Biblica et Orientalia, 2015-2016, T. 7-8

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Rapiuma (KTU2 1.20-22). Tłumaczenie i komentarz
Münnich, Maciej (Wydawnictwo KUL, 2016)
This article presents the first Polish translation of three Ugaritic texts usually referred to as Rapiuma Texts. The editio princeps was published by Charles Virolleaud in 1941. Today the basis for further studies (e.g. KTU2, UDB) is an edition presented by Wayne T. Pitard in 1992, based on new, accurate photographs. The latest edition is that prepared by Dennis Pardee in 2011. The present Polish translation is accompanied by commentary.
Kolekcja listów rodzinnych z Hermopolis i papirusy z Elefantyny. Przekład i komentarz
Dec, Przemysław (Wydawnictwo KUL, 2016)
This article is to present a couple Aramaic texts from Hermopolis and Elephantine. ese are family letters with A 2.1-7 signature found in two different settlements of Ancient Egypt. Some of them refer to a content already well known from the another Aramaic manuscripts from Ancient Egypt. The settlers of Hermopolis and Elephantine were then writing to their families and relatives asking for more clothes, wine bottles, and household items to be sent to their outposts. In addition, the article includes an analysis of the Aramaic language of these letters and a short commentary on some Aramaic lexemes.
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.
Tak zwana Stela Izraela króla Merenptaha z XIX dynastii
Taterka, Filip (Wydawnictwo KUL, 2016)
The article discusses the stela of king Merenptah of the 19th dynasty (ca. 1213-1203 BC) which describes the victory of the ruler in the war against the Libyans in the context of the whole military activity of the pharaoh. A particular attention is given to the people of Israel, mentioned in the text, noting the existence of another ancient Egyptian source, possibly much older than Merenptah’s stela, in which the same tribe occurs. The article is followed by the first complete Polish translation of the Israel Stela’s inscription.
„…także postać Karmicielki lub Serapisa”
Lipiński, Edward (Wydawnictwo KUL, 2016)
The Tosefta tractate Avodah zarah V, 1 enjoins to throw rings with images of the Nursing One or of Sarapis into the Dead Sea, a rabbinic expression meaning that they should be completely destroyed. The Nursing One is no doubt the Egyptian goddess Isis, which is often represented while nursing the child Horus or Harpocrates. Many statues, amulets, scarabs, carved rings represent this scene, which has also been reproduced in non-Egyptian ambient and was imitated in Christian art showing Mary with her child Jesus. The mention of Sarapis leaves no doubt that the Tosefta refers to Isis, often named at that time with Sarapis, the main god of Alexandria. Also Sarapis appears on many scarabs, rings, and Roman coins, and was even worshipped in Jerusalem, certainly in the early 2nd century A.D., as shown by some findings and an inscription. The prohibition of the Tosefta concerned rings or scarabs in particular, because their possession could imply a certain devotion to these heathen deities, while coins with similar images were used just for commercial purposes.
Literatura biblijna w Nubii chrześcijańskiej
Łajtar, Adam (Wydawnictwo KUL, 2016)
The article offers an overview of Biblical literature in Christian Nubia. It gives a complete list of Biblical texts known from Nubia through the medium of manuscripts and inscriptions. The collected material is analysed with respect to the contents of the texts and their language to reveal some patterns in the use of the Bible by Christian Nubians.
Pierwszy król Egiptu
Ciałowicz, Krzysztof (Wydawnictwo KUL, 2016)
The importance of Tell el-Farkha is very clear from the beginning. A great Lower Egyptian culture complex was erected on the Central and Western Koms. Items found inside confirmed both the significant role played by the Lower Egyptian elite and their relationship with the Levant and Upper Egypt. The first large Naqadian building was erected at the Western Kom. This building and all the settlement was destroyed (Naqada IIIA1) by the next group of Naqadians, probably connected with another political centre. They were the constructors of the mastaba. The mastaba as a grave type and the idea of setting up the foundations for a posthumous cult originates from Delta. During the reign of Iry-Hor, the third group of Naqadians, appeared. The period between Naqada IIIA and middle of IIIB seems to be the time of competition between the most influential Naqadian protokingdoms. These rivalry was ended probably by Iry-Hor – the first king of the Lower and Upper Egypt.
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.
Henryka Siemiradzkiego „Chrystus u studni rozmawiający z Samarytanką” (1890). Komentarz archeologiczny
Śliwa, Joachim (Wydawnictwo KUL, 2016)
In 1890 Henryk Siemiradzki (1843-1902) painted a picture which now hangs in the Lviv National Art Gallery. In the composition of the scene he followed the account of the Gospel of St. John (John 4, 1-42). The object of my attention is primarily in this case the figure of a Samaritan woman, as the painter, known for his meticulous, nearly archaeological approach to the detail, represented her in a unique way. After what probably must have been an uneasy search, Siemiradzki dressed the model who posed for this scene in a typical Palestinian female costume of the 19th century (most probably coming from Rafidiye). The clay jug standing on the well, which the girl used to draw water, also deserves attention. anks to the fact that the artist rendered some details of its decoration, the vessel can be identified as Palestinian bichrome ware, dated to Late Bronze Age I (1550-1400 BC). The vessel, most likely deliberately chosen, later found its way into Siemiradzki’s collection of ancient pottery. Siemiradzki often portrayed particular element of this collection in much detail in his paintings.
Wskrzeszenie Glaukosa – problem historii literackiej i genezy mitu
Poloczek, Sławomir (Wydawnictwo KUL, 2016)
In Greco-Roman Mythography (Ps.-Apollodorus, Bibliotheca 3.3.1-2, Ps.-Hyginus, Fabulae 136, De astronomia 2.14.14-34, Palaephatus, Incredibila 26) and later Byzantine Literature we can find a story of Glaucus, son of Minos, the boy raised from dead with the help of magical herb delivered by the snake. Recognizable literary origins of the Myth can be traced back to lost pieces of Classical Drama (TGF ed. Nauck: Aeschyl. Fragm. 116-120, Soph. Fragm. 359-368, Euripid. Fragm. 634-648), which had to adopt some kind of more archaic tradition, supposedly connected with the Crete, as it was suggested by a number of authors (Jeanmire, Wittels, Muellner, Persson, Preller, Frazer). But very similar story can also be find in Lydian tradition recorded by Nonnus of Panopolis in the form of the myth of Tylos (Nonnus, Dionysiaca 25). Both stories show very striking common features, which cannot be explained as an accidental similarities. It is therefore possible that we should consider the possibility of the West Asian rather than “purely” Greek origins of the myth.
Gdy obcy stają się swoi, a swoi stają się obcymi. O zawodności identyfikacji etnicznej wspólnot w starożytnej Palestynie
Niesiołowski-Spanò, Łukasz (Wydawnictwo KUL, 2016)
The article presents the phenomenon of affiliating the foraging groups (Danites, Idumaeans) to the virtual Israel, by the Jewish elites (Biblical authors, Josephus Flavius), as well as excluding others from it (in Ezra and Deut. 7:1-8). These processes are discussed in the light of pragmatic actions undertaken by the Judean elites. The conclusions drawn from the presentation point to the fact that religious aspects–present in the inclusion and exclusion accounts–are used merely superficially, because the real reasons based on political calculations. The article highlights also the hypothesis, according to which the discussed phenomenon of readiness to exclude and include certain groups from and in Israel proves to the lack of fixed, and unchangeable limits of such group as Israel. The very sense of Israel, and its limits, was treated dynamically, and was subject to changes, depending to the political circumstances.

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