The Biblical Annals, 2016, T. 6, nr 4
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Item Imiona królów judzkich – kilka spostrzeżeńToboła, Łukasz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)The biblical tradition has preserved many variants of the Judahite royal names. Some of these variations can be classified as orthographic irregularities, scribal confusions or the misinterpretations of the archival sources. However, there are also some examples that cannot be explained philologically. This applies particularly to the names of the following Judahite kings: Uzziah aka Azariah, Jehoahaz aka Shallum and Mattaniah aka Zedekiah. I suggest that in all three cases we are not dealing with a diversity of onomastic variants, but with six different pretenders to the David’s throne.Item Uczony w Piśmie – ideał człowieka poszukującego mądrości (Syr 38,24; 39,1-11)Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)Sir 38:24–39:11 presents the scribe as a model of a person striving to acquire wisdom. The present article focuses on the second part of the pericope (39:1-11), which refers directly to the figure of the scribe. The fragment can be divided into five sections. In the first one (39:1-3) the sage describes the scribe’s intellectual pursuits and the texts he peruses. The second section (39:4) concentrates in turn on the scribe’s social commitments, while the third one (39:5) – on his attitude towards God. The fourth part (39:6-8) depicts the gift that the scribe may receive from God and the consequences it will have for his life. The final section (39:9-11) is devoted to the scribe’s fame, which he may achieve due to the acquisition of wisdom. Sirach emphasizes in his text the necessity to thoroughly study the Law and other biblical traditions (cf. 39:1). He also recommends learning from other nations to acquire wisdom (cf. 39:2-3; travel may serve such a purpose – cf. 39:4cd). However, the acquisition of wisdom does not stem only from a person’s intellectual efforts, but is primarily a gift from God (cf. 39:6ab). The sage stresses the role that prayer plays in one’s acquisition of wisdom. In the final part of his reflections the sage pays particular attention to the results the acquisition of wisdom brings (39:6cd-11), primarily the scribe’s everlasting fame that will transcend Israel’s borders.Item Grzegorz Baran, Życie i śmierć Antiocha IV Epifanesa w przekazach biblijnych i pozabiblijnych. Historia i teologia (Tarnów: Biblos, 2015). Ss. 252. PLN 40. ISBN 978-83-7793-316-9Münnich, Maciej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)Item Matthew S. Rindge, Jesus’ Parable of the Rich Fool: Luke 12:13-34 among Ancient Conversations on Death and Possessions (Society of Biblical Literature. Early Christianity and Its Literature 6; Atlanta: Society of Biblical Literature, 2011). Pp. xix + 299. USD 36.95. ISBN 978-15-898-361-43Mielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)Item Stanisław Jankowski SDB, „Co Bóg złączył...”. Geneza i znaczenie klauzul Mateuszowych. Studium egzegetyczno-historyczne (Rozprawy i Studia Biblijne 46; Warszawa: Vocatio, 2015). Ss. 452. PLN 90. ISBN 978-83-7829-066-7Mazur, Roman (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)Item Chris Keith, Jesus’ Literacy. Scribal Culture and the Teacher from Galilee (Library of New Testament Studies 413 – Library of Historical Jesus Studies 8; London et al.: Bloomsbury, 2013). Pp. XVI + 224. GBP 17.99. ISBN 978-05-675-33-975 (Paperback)Kubiś, Adam (1976- ) (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)Item Kasper Bro Larsen, Recognizing the Stranger: Recognition Scenes in the Gospel of John (Brill’s Paperback Collection; Leiden – Boston: Brill, 2012). Pp. XIV + 266. EUR 42,00. USD 52.00. ISBN 978-90-042-26-883 (Paperback)Kręcidło, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)Item Retoryka i socjoretoryka w lekturze tekstów Nowego Testamentu. Cz. 1: Retoryka i nowe podejście do tradycji ustnejKowalski, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)In the present article, the author argues for the usefulness and importance of rhetoric and socio-rhetoric for the reading of the New Testament texts. Part I is dedicated to the rhetorical approach. The point of departure are the remarks of the Pontifical Biblical Commission on the questionable rhetorical education of biblical authors, on may kinds of rhetoric, and on the limited applicability of rhetoric to the analysis of biblical text. The author answers the objections raised against the rhetorical method and argues for the use of Greco-Roman rhetoric as the compositional instrument closest to the cultural milieu of the New Testament authors. The Greco-Roman rhetoric presents itself as the best tool to explore the texture of biblical writings characterized by high residual orality. To substantiate it, the author shows the recent change of paradigm in the approach to the oral tradition and textuality in the Bible. Part I of the article finishes with the elaboration and exposition of the basic steps of rhetorical analysis proposed by George A. Kennedy.Item L’incoronazione di spine (Mc 15,16-20a). Tortura fisica, subita da Gesù, o piuttosto la derisione della Sua dignità regale?Grochowski, Zbigniew (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)The Passion Narrative constitutes the “heart” of all the Gospels. The attention of Christians who feed their faith on the Word of God usually concentrates on the physical suffering of Jesus. But the purpose of the Gospels seems to be different: cf. the lack of description of significant, long-lasting and cruel scenes, such as the “flagellation” and the “crucifixion” of Christ in Mc 15:15 and 15:24 (these episodes are “depicted” by one simple word: fragellw,saj and staurou /sin). That is why the pericope Mc 15:16-20a should be considered not (only) as the “Coronation of Thorns,” as it commonly is, but as a “Derision of Christ’s Royal Dignity”, as the context of the singular “act of thorns” suggests. In fact, aside from dressing Jesus in purple and beating his head with the reed, which indeed could cause physical suffering of the Savior (here we think of Jesus flogged and crowned by thorns), other elements of scorning (a mocking “saluting” of Jesus, spitting on him and the scoffing prostration of soldiers) had not touched Jesus’ body at all! As a consequence, these acts were surely not the source of his physical pain. Also, the crown itself did not necessarily have to cause Christ such huge suffering as is usually imagined. The pericope Mc 15:16-20a portrays the “Derision of Christ’s Royal Dignity” and, speaking of Jesus as the King, inscribes itself in the theme of “The Reign of God” in the Gospel of Mark.Item Ulrich Dahmen, Psalmen- und Psalter-Rezeption im Fruhjudentum. Rekonstruktion, Textbestand, Struktur und Pragmatik der Psalmenrolle 11QPsa aus Qumran (Studies on the Texts of the Desert of Judah 49; Leiden – Boston: Brill, 2003). Pp. XI + 360. EUR 161,00. USD 198,00. ISBN 90-041-32-260Biegas, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2016)