The Biblical Annals, 2012, T. 2, nr 1
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/21511
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Pozycja Ks. Marek Parchem, Ostateczne zwycięstwo Boga w walce między dobrem i złem w świetle pism z Qumran (Rozprawy i Studia Biblijne 30; Warszawa: Oficyna Wydawnicza „Vocatio”, 2008). Ss. 596. 60 zł. ISBN 978-83-7492-072-8Wróbel, Mirosław S. (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Benedykta XVI hermeneutyka wiarySzymik, Stefan (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)In the “Post-synodal apostolic exhortation Verbum Domini” Pope Benedict XVI discusses the application of biblical analysis that is based on historical research and theological exegesis, considering these methodological proceedings to be the most accurate for the inspired texts. This method is usually referred to in the apostolic exhortation as a hermeneutic of faith (VD 31, 35, 38, 39, 45, 47, 52). The author explains first the hermeneutic of faith as viewed by Benedict XVI, which consists in a combination of the dominant methodological currents: historical-critical approach and theological exegesis. Then, he proceeds to discuss some fundamental criteria necessary for the analysis of the Holy Scriptures, criteria proposed in the Dogmatic Constitution Dei Verbum no. 12. The Pope often stresses the significance of the exegetical criteria in the exhortation, and makes an appeal to apply them in biblical research. The last part of the article deals with the implications of the hermeneutic of faith for the biblical methodology, with a special emphasis on the practical use of the theological exegesis. The hermeneutic of faith proposed by Benedict XVI attracts the attention of catholic biblical exegesis to the immense hermeneutical tradition of the Church, especially to the exegesis of Church Fathers, and appeals to shape Christian life according to the inspiration of the Holy Spirit and to change this life into a testimony.Pozycja Niespójność Pawłowego wywodu w Rz 2,1-29? Odpowiedź na tezę Eda Parisha SandersaRakocy, Waldemar (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)In reply to Ed P. Sanders’s thesis we state that Romans 2 does not show inconsistencies within itself, neither with the immediate context, nor with other places in the Epistle. We prove it mainly by analyzing formal subjects in the text. Inconsistencies in Romans 2 were the main reason leading Sanders to the conclusion that chapter 2 derives from the homiletical material of Diaspora Judaism (a synagogue sermon). We don’t rule out this possibility altogether but we point out that his arguments supporting the hypothesis are not sufficient and require additional proofs.Pozycja Jean-Sébastien Rey and Jan Joosten (eds.), The Texts and Versions of the Book of Ben Sira. Transmission and Interpretation (Supplements to the Journal for the Study of Judaism 150; Leiden – Boston: Brill, 2011). Pp. ix, 352. €128 /$175. ISBN 978-90-04 20692-2Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja W poszukiwaniu asyryjskiej diaspory Izraelitów w Księdze EzechielaPikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)The article deals with the argument of W. Chrostowski about the Assyrian Israelite Diaspora as a factor influencing the book of Ezekiel. First, the author verifies the Ezekielian texts evoked by Chrostowski as arguments for his thesis (garden of Eden motif; “the 30th year” in Ezek 1:1; subjects participating in the dispute about the possession of the promised land in Ezek 11:14-17; allusion to Samaria in Ezek 23; the vision of dry bones in Ezek 37:1-14). The second part of the article examines the possibility of existence of the Assyrian Diaspora in the light of biblical and extra-biblical sources. The analysis of the situation of the Israelites deported to Assyria after the fall of Samaria in 722 B.C.E. (especially in the context of the population and religion politics of the Assyrian Empire) permits to exclude the existence of the Assyrian Israelite Diaspora and the claim that it could not only preserve, but also deepen and strengthen its identity. The third part of the article argues that the audience of Ezekiel does not derive from the descendants of the Israelites exiled to Assyria. Thus, the book of Ezekiel is the testimony written for those who experienced the Babylonian exile only.Pozycja Romuald Pietkiewicz, W poszukiwaniu „szczyrego słowa Bożego”. Recepcja zachodnioeuropejskiej hebraistyki w studiach chrześcijańskich w Rzeczypospolitej doby renesansu (Rozprawy Naukowe PWT 86; Wrocław: Wydawnictwo PWT, 2011). Ss. 308. 48 zł. ISBN: 978-83-7454-176-3Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Elżbieta M. Obara, Le strategie di Dio: Dinamiche comunicative nei discorsi divini del Trito-Isaia (Analecta Biblica 188; Roma: Gregorian & Biblical Press, 2010). Pp. 504. € 37. ISBN 978-88-7653-188-0Pikor, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja John J. Kilgallen, A Wealth of Revelation: The Four Evangelists’ Introductions to Their Gospels (Subsidia Biblica 34; Roma: EPIB, 2009). Pp. xvi, 142. € 20.00. ISBN 978-88-7653-640-3Mielcarek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Ks. Józef Kudasiewicz – Ks. Henryk Witczyk, Jezus i Ewangelie w ogniu dyskusji. Od H. Reimarusa do T. Polaka (Biblioteka „Verbum Vitae” 2; Kielce: Instytut Teologii Biblijnej „Verbum”, 2011). Ss. 496. 45 zł. ISBN 978-83-930-550-2-9Malina, Artur (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Hittites et Hourrites dans la BibleLipiński, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Hittites appear quite often in the Bible, as usually translated, and they happen to be related, even nowadays, to the Hittite Empire of the Bronze Age. This understanding of the biblical texts does not take historical data into account. While some passages may allude to Neo-Hittite states of Syria or be inspired by the cuneiform use of Hatti in Iron Age II, other mentions must have referred originally to the North-Arabian tribe Hatti, living in southern Canaan or the Negev and known from the toponymic list of Shoshenq I (10th century B.C.) and certainly from the inscriptions of Tiglath-pileser (8th century B.C.). The case of “Uriah the Hittite” is somewhat different, because the man in question was ewri Hutiya, bearing the Hurrian title “lord” or “king” and a Hurrian personal name. He was apparently continuing the lineage of Hurrian princes of Jerusalem known from some Amarna letters of the 14th century B.C. Hurrian political and military infl uence in Canaan is well attested, but the Nuzi analogies with patriarchal narratives hardly prove a characteristic Hurrian impact on Israelite customs and the early Hebrew literature. The role of Hurrians, called Horites in the Bible, could no longer be understood properly by the redactors of biblical books, but the realm of Urartu in Iron Age II Anatolia seems to have been known quite well in scribal circles.Pozycja Zechariah 6:12-13 as the Referent of γραфή in John 2:22 and 20:9Kubiś, Adam (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)The explicit references to the Scripture (γραϕή) in the Johannine cleansing narrative in 2:22 as well as in the Johannine narrative about the empty tomb in 20:9 were always a perplexing mystery which raised a plethora of scholarly proposals. The article presents an argument in favor of Zech 6:12-13 as a scriptural referent in both these occurrences of γραϕή. The Zechariah prophecy about the future rebuilding of the temple by a Messianic king perfectly dovetails with the Johannine Temple-Christology, which depicts the resurrection of Jesus as the rebuilding of the temple by the Messiah-King.Pozycja The First Biblical Congress of the Biblical Work AssociationKowalski, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Działalność Instytutu Nauk Biblijnych KUL w roku akademickim 2010/2011Kowalski, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Jean-Noël Aletti, God’s Justice in Romans: Keys for Interpreting the Epistle to the Romans (trans. from the French by Peggy Manning Meyer) (Subsidia Biblica 37; Rome: Gregorian & Biblical Press, 2010). Pp. vii, 336. € 27,00. ISBN 978-88-7653-647-2Kowalski, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Polska bibliografia biblijna za lata 2010–2011Jaworski, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja George W.E. Nickelsburg and James C. VanderKam, 1 Enoch 2: A Commentary on the Book of 1 Enoch. Chapters 37-82 (Hermeneia; Minneapolis: Fortress Press, 2012). Pp. xxx, 617. $ 82. ISBN 978-0-8006-9666-1Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Helge S. Kvanvig, Primeval History: Babylonian, Biblical, and Enochic. An Intertextual Reading (Supplements to the Journal for the Study of Judaism 148; Leiden: Brill, 2011). Pp. xvi, 610. € 184, $ 251. ISBN 978-90-04-16380-5Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Knowledge Transmission in the Context of the Watchers’ Sexual Sin with the Women in 1 Enoch 6-11Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)The first part of this research scrutinizes previous scholarly opinions concerning the belonging of the motif of instruction to the original narrative. While the conclusions of especially Nickelsburg and Hanson are negative, the mainly thematic criterion used by them in the separation of the literary strata indicates that they could not see any thematic connection between the Watchers and the motif of knowledge transmission. The second part of the research shows the interrelationship between the mythological origins of scribal and medical knowledge transmission in cuneiform sources and the response of Jewish priests in Babylonia. The latter group rejected Babylonian cuneiform arts and opted for Aramaic type of knowledge with the creation of a different ideal scribe from before the flood (Enoch), different transcendent channel of knowledge transmission (angels faithful to God), and different channel of knowledge transmission from father to son in patriarchal and Levitical genealogies. The third part of the research explores the metaphorical meaning of especially the “great sin” of “fornication” committed by the Watchers. The sin of fornication with women and successive defilement of the Watchers have to be interpreted in relation to the metaphorical, not literal, meaning of these terms found in the biblical account where they often figuratively express apostasy from the God of Israel and idolatrous relationship with other gods.Pozycja Kathel Berthelot and Daniel Stökl Ben Ezra, Aramaica Qumranica: Proceedings of the Conference on the Aramaic Texts from Qumran in Aix-en-Provence, 30 June-2 July 2008 (Studies on the Texts of the Desert of Judah 94; Leiden: Brill, 2010). Pp. xii, 624. €180, $255. ISBN 978-900-418-7863Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)Pozycja Asyryjska diaspora Izraelitów w świetle Księgi Ezechiela – Wojciechowi Pikorowi w odpowiedziChrostowski, Waldemar (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)The article opposes the main thesis of W. Pikor who argues against the existence and crucial importance of the Israelite Diaspora in Assyria, and against viewing it as an important factor seriously influencing the message of the prophet Ezekiel and his book. In the first part of the article its author scrutinizes the Ezekielian texts questioned by W. Pikor as direct or indirect arguments for the existence of the Assyrian Diaspora. In the second part the possible existence of the Assyrian Diaspora is examined, taking into consideration doubts and reservations expressed by W. Pikor. The third part argues that the Book of Ezekiel bears witness to the Babylonian Diaspora of the Judean exiles, who in the first decades of sixth century B.C. met the descendants of the Israelites exiled to Assyria at the end of eighth century B.C. The message of Ezekiel, as it may be known from his book, answers the questions and challenges which resulted from an unprecedented meeting of two different, but at the same time cognate groups, namely the Israelites and Judeans, preparing thus the ground for the idea of the renewed “new Israel”.