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Geneza i teologiczne orędzie biblijnej relacji o potopie (Rdz 6-9)

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Dziadosz D.
The Biblical Annals
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2010
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vol. 2
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issue 1
47-76
EN
The memory of a disastrous and vast deluge that took place in a very distant past appears in the texts of legends that originated in many civilizations and cultures. The biblical tradition, or rather traditions (pre-pastoral and pastoral), borrow numerous images and symbols from this heritage of mankind, so that within their own monotheistic theology the episode in the history of the early stage of mankind could be recorded. What in the Middle East mythologies and epics was ascribed to jealous gods’ whims, in Gen 6-9 is presented as the work of a just God, who rightly punishes the corrupted mankind for having destroyed His work of creation. In the biblical tradition also another theological motif appears that is completely missing from any ancient accounts of the deluge - the motif of God’s mercy and God's salutary interference into the history of the world and of man that aims at a revival of the universe and assumes the shape of a new work of creation. The present article tackles the issue of Gen 6-9 in a broad context of its relation to analogous Middle East traditions in order to show the origin, the process of editing as well as the literary and theological specificity of the biblical account of the Flood as completely as possible.
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Źródła o Toli i Jairze w deuteronomistycznej strukturze Księgi Sędziów

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Dziadosz D.
Collectanea Theologica
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2016
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vol. 86
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issue 3
55-90
EN
The primary narratives in the Book of Judges are constructed aroundthe recurring cycle of apostasy – oppression – plea for divine deliverancethrough the judge (2,10–3,6; 3,7˗16,31). Three times, however, these narrativesare interrupted by brief notices on six additional men who exercisedleadership in Israel during the pre-monarchic period of Israel’s settlement inCanaan (3,31; 10,1-5; 12,8-15). The brevity of the Shamgar, Tola, Jair, Ibzan,Elon, Abdon traditions and their unconventional literary nature within thecontext of the narrative cycles of oppression and deliverance have led criticalscholarship generally to recognize these verses as late insertions. The minorjudges are named in two summary notes framing the Jephthah narratives(10,6–12,7) in 10,1-5 and 12,8-15. Except for Shamgar and Tola, who is alsocredited with saving Israel, these do not seem to fit the pattern of the maincharacters in the book. But this does not mean that these governors playeda less important role than the major judges. The differences in presentationderive from the sources used by the Deuteronomistic narrator (family/tribalchronicles; folk narratives) and his literary and theological concept.
3
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Kapłaństwo przestrzenią, w której człowiek spotyka Boga

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Dziadosz D.
The Biblical Annals
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2005
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vol. 52
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issue 1
151-174
PL
A che cosa serve il sacerdozio all’interno di una società e in che cosa consiste il suo vero significato e la funzione? Il sacerdozio e i sacerdoti erano sempre uguali o si dovrebbe piuttosto parlare di una evoluzione di tale istituzione religiosa? Per poter rispondere a queste e ad altre domande faremo un percorso di quattro tappe. Cominceremo dalle religioni che si chiamano naturali, poi si fermeremo un po’ per domandarsi che cosa era il sacerdozio dell’Antico Testamento, quando è nato e quale era il suo ruolo. Poi passeremo al sacerdozio della nuova alleanza per verificare che cosa è cambiato al riguardo con la venuta di Cristo. Infine, prenderemo in considerazione l’evoluzione del sacerdozio dal tempo di Gesù fino ad oggi per vedere fino a che punto la chiesa è riuscita a rimanere fedele al quadro ideale del sacerdozio presente nel Nuovo Testamento.
4
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Uwe Becker – Hannes Bezzel (eds.), Rereading the relecture? The Question of (Post)chronistic Influence in the Latest Redactions of the Books of Samuel (Forschungen zum Alten Testament 2. Reihe 66; Tübingen: Mohr Siebeck, 2014)

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Dziadosz D.
The Biblical Annals
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2017
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vol. 7
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issue 2
271-276
EN
Book review: Uwe Becker – Hannes Bezzel (eds.), Rereading the relecture? The Question of (Post)chronistic Influence in the Latest Redactions of the Books of Samuel (Forschungen zum Alten Testament 2. Reihe 66; Tübingen: Mohr Siebeck, 2014). Pp. IX+239. 54 EUR. ISBN 978-3-16-151995-6.
5
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Między historią, ideologią i teologią. Pro-Dawidowa lektura tradycji o Saulu w Pierwszej Księdze Kronik

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Dziadosz D.
Collectanea Theologica
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2019
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vol. 89
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issue 4
47-93
EN
The main purpose of the big part of 1 Chronicles was to convince theJews in the Second Temple Period that David was the legal ruler of Israel,chosen by YHWH, the whole population, and even by the house of Saul.Reading the text about the next stages of Saul and David’s political career in1 Chronicles 10:1˗9:30 one may get the impression that the narration is veryselective (cf. 1 Sam 9:1˗31:13), that many events are omitted and only thosewhich emphasize the glory of Jesse’s son are presented. Analysing thoseMIĘDZY HISTORIĄ, IDEOLOGIĄ I TEOLOGIĄ– 89 –texts one may arrive at the conclusion that David was the opposite of hispredecessor in each field, and only he was able to guarantee a permanentpolitical and military futurity for Israel. For ideological and theological reasonsthe Chronicler has castigated Saul and glorified David. In the historypresented by him, YHWH always sides with Jesse’s son and not with Saul.This point of view justifies the ideological argumentations of the Chroniclerwhose main purpose was to show the political transformations in Israel infavour of David, although these resulted in the bloody overthrow of Saul’sdynasty (2 Sam 2:1˗4:12; 21:1-14). Unlike the deuteronomistic history, hisvision of the history of the monarchy is completely theological. Historicalevents and politics were for him a background pointing to the presence ofGod and His dominant influence on Israel’s first two kings. The establishmentof the monarchy was for the Chronicler one of the most importantmilestones in the history of Israel. However, unlike the earlier historians, hedid not stress its political, social and military significance, but he evaluatedit only from the perspective of God’s plan of salvation.
6
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The Covenants of the Patriarchs with Foreigners at Beersheba. The Historical and Legal Background of the Traditions in Gen 21:22–24, 25–33 and Gen 26:26–31

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Dziadosz D.
The Biblical Annals
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2023
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vol. 13
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issue 3
335-365
EN
The author of this paper seeks the original historical context as well as the oldest form, structure and concept of the biblical records of the covenants of Abraham and Isaac with the local ruler(s) as recorded in Gen 21:22–24, 25–33; 26:26–31. The patriarchs, who enjoy the status of foreign/sojourner/ resident in the land of the Philistine king, Abimelek, and their peaceful agreements are depicted in three biblical sources, which are very similar to each other in terms of structure and literary context. Those are compared with selected Hittite, Babylonian and Assyrian records of the royal covenants from the 2 millennium BC. The methodology adopted in the research allowed several important formal and substantive points of contact to be noted in the compared sources. Through this comparison, the paper confirms that Gen 21:22–24, 25 33; 26:26–31 reflects two ancient patterns of bilateral covenants between the monarch and an equal or subordinate social partner: royal grants and suzerain-vassal treaties. The paper also discusses the socio-cultural and legal spectrum of the Near Eastern royal procedures and how they were re-edited and adapted by the editors responsible for the current version of the biblical cycles about the patriarchs.
7
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Boże i ludzkie patrzenie według Wj 2,11-25

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Dziadosz D.
Verbum Vitae
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2009
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vol. 16
53-84
PL
Quando si parla delia manifestazione visibile di Dio e delia sua grande potenza nella Sacra Scrittura, in visioni profetiche oppure direttamente nella storia del popolo di Israele, si nota subito che non c' e niente che appaghi la curiosita su Dio. Le affermazioni veterotestamentarie sulle teofanie non sono unitarie. Dio appare, faccia a faccia, solo ad Abramo, Isacco, Giacobbe e Mose, ad al tri si manifesta solamente tramite le opere delia sua bonta e giustizia. Per l’Antico Testamento e un fatto scontato che Dio veda e osservi tutti gli uomini per ripagare loro secondo le loro opere. Egli vede la giustizia, ma anche l'ingiustizia, la goia, ma pure il dolore e la sofferenza umana, ed esempre pronto a intervenire quando vengono calpestate regole stabilite da Lui.
8
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Przymierze Dawidowe w deuteronomistycznej historii Izraela

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Dziadosz D.
Verbum Vitae
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2003
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vol. 4
29-51
PL
Lo scopo di quest'articolo e la presentazione critica e sistematica dei risultati della ricerca sui problemi principali che pone l'oracolo profetico 2Sam 7,5-16 ed anche il tentativo di stabilire la direzione in cui vanno gli esegeti nello spiegare le difficolti piu acute circa le parole di Natan. Per questo motivo prendiamo in considerazione due piste metodologiche. Mediante l'approccio sincronico, esamineremo la versione definitiva dell'oracolo divino come pure la linea teologica del suo ultimo redattore. La nostra attenzione dedicheremo pero prima di tutto all'approccio diacronico, per ricostruire tutto il processo redeazionale della profezia, cioe arrivare, per quanto sara possibile, sia al nucleo originale dell'oracolo, sia alle successive aggiunte redazionali .
9
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Lewici i kapłani w Księdze Powtórzonego Prawa

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Dziadosz D.
Verbum Vitae
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2010
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vol. 17
43-67
PL
Autor podejmuje się rekonstrukcji historii lewitów na bazie Księgi Powtórzonego Prawa. Analizę orientują dwa pytania: po pierwsze, dlaczego to właśnie Lewici otrzymali w Izraelu wyłączne prawo do sprawowania kapłańskich obowiązków; po drugie, w jakiej relacji pozostawali oni do kapłanów świątyni, szczególnie do tych legitymujących się pochodzeniem od Aarona? Wśród wniosków należy wskazać m.in., iż być może już w czasie wędrówki przez pustynię, a na pewno w okresie zajmowania terenów Kanaanu, lewici pełnili jakieś ściśle określone obowiązki kultyczne. Pomimo że tradycje biblijne (np. Wj 32–33; Lb 16–18; 1Sm 1–4; Ez 44) dość mocno konfrontują ze sobą najważniejsze linie kapłańskie w Izraelu, raz stając po stronie Aaronitów, innym zaś po stronie Sadokitów czy lewitów, to jednak tym ostatnim teksty biblijne zawsze i niezmiennie przyznają poczesne miejsce w hierarchii personelu świątynnego, gwarantując im zarówno prawo do sprawowania funkcji kapłańskich i dochody związane z wypełniania praktyk kultycznych, jak też oddając w ich ręce funkcjonowanie najważniejszych miejsc kultu w Izraelu. Wreszcie wydaje się, że dość skomplikowany i nie do końca jednobrzmiący stosunek lewitów do kapłanów wywodzących się od Aarona jest nie tylko owocem długiego procesu edycji biblijnych tradycji Pięcioksięgu, które w zależności od teologicznego środowiska i epoki, w których powstały, w różny sposób ujmowały tę kwestię, lecz także rezultatem rzeczywistych kolei losu rywalizujących ze sobą instytucji.
10
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Boża i ludzka wierność. Teologiczny obraz zdobycia Kanaanu

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Dziadosz D.
Verbum Vitae
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2007
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vol. 11
43-66
PL
Si puó dire che il Pentateuco nelia tradizione judaica e una particolare documentazione teologica dell'adempimento delle promesse di Jahve fatte ad Abramo ed ai suoi discendenti. Peró il lettore della storia dei pattiarchi nota subito che questo adempimento non si conclude completamente all'intemo dei primi cinque libri delia Bibbia. Tra le garanzie divine rivelate ad Abramo (la terra, la discendenza e la perpetua benedizione di Dio) nel Pentateuco manca proprio la realizzazione di quella piu importante che riguarda la terra di Canaan. Questa promessa diventa una realta solo all'epoca di Giosue. Tale situazione non e un caso, neppure una svista dei redattori della Bibbia ebraica, ma piuttosto una voluta scelta teologica che sottolinea il carrattere particolare delia relazione tra Dio e il popolo di Israele. Il fondamento e la condizione di questo rapproto reciproco molto stretto e del tutto unico e la fedelta all'alleanza sinaitica.
11
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Przejście przez morze - aktywna obecność Boga kreująca Izrael (Wj 13,17-14,31)

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Dziadosz D.
Verbum Vitae
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2004
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vol. 6
71-92
PL
La storia di Israele solo a prima vista assomiglia a quelle delle altre nazioni. In realtà è molto diversa e del tutto particolare. La sua caratteristica principale è la stretta relazione con Dio Jahvé. Essa non solo è legata alla nazione israelitica sin dall’inizio della sua storia, ma anche decide da sempre dell’aspetto religioso, sociale e politico di questa popolazione. Si puo tranquillamente dire che è stata proprio la religione monoteistica basata sugli eventi dell’esodo e sulla stipulazione dell’alleanza con Dio ad incidere sulla identità nazionale di Israele. Tutte le fonti bibliche ed extrabibliche testimoniano questo straordinario legame con Jahvé. L’autore pone la domanda sulle cause e sulle caratteristiche della così stretta relazione degli Israeliti con Dio e con la loro religione. Per capire meglio questa problematica si ferma sugli avvenimenti accaduti allafine dell’esilio, sull’intervento salvifico di Jahvé e sulle circostanze della fondazione della nazione di Israele descritti nel libro dell'Esodo 13,17-14,31.
12
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Religijny i społeczny status kobiet w tradycjach o Abrahamie (Rdz 11,27 – 25,18)

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Dziadosz D.
Verbum Vitae
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2011
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vol. 19
15-40
EN
Abraham is the link figure throughout these narratives, but in several of the individual stories he is in the background, with the main focus being on another, whether Sarah, Hagar, Lot, Lot’s wife and daughters, Abraham’s servant or Rebekah. These narratives leave the reader in no doubt about the key part played by women in Israel’s early history. The writer is certainly aware of women’s interests and concerns and seems to be making a conscious effort to make sure that these interests and concerns are brought out within the text. There are a number of occasions where the account, although not always the characters it portrays, indicates an understanding of and attitude toward women that does not reflect the worldview of the society depicted. Sarai is introduced alongside Abram in Genesis 11, and although God’s call and God’s promises are described as coming to Abram, it is clear that Sarai was with him from the beginning to the end.
PL
Celem niniejszego artykułu jest analiza postaci kobiet występujących w narracji Rdz 11,27 – 25,18. Na początku autor opisuje czynniki określające status kobiety w społeczności patriarchalnej. Społeczność ta, nawet jeśli wykazuje hierarchię patriarchalną, zbudowana jest na fundamentach wiary, która przyznaje mężczyźnie i kobiecie tę samą godność i pozycję przed Bogiem. W kolejnej części artykułu autor ukazuje różne postacie kobiece pojawiające się w cyklu o Abrahamie. Sara jest tu przedstawiona jako wzór hebrajskiej żony i matki. Wypełnia swoje powołanie we wzorcowy sposób wydając na świat Izaaka i zapewniając swojej rodzinie najlepsze z możliwych warunki egzystencji. Żona Lota i jego córki ukazane zostają jako przeciwieństwo Sary. Ich czyny sprowadzają nieszczęście na rodziny, które reprezentują i niweczą możliwość ich wzrostu podobnego do tego, którego doświadcza potomstwo Abrahama.
13

Religijny i społeczny status kobiet w tradycjach o Abrahamie (Rdz 11,27–25,18)

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Dziadosz D.
Studia Pastoralne
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2011
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vol. 7
351-367
EN
Abraham is the link figure throughout these narratives, but in several of the individual stories he is in the background, with the main focus being on another, whether Sarah, Hagar, Lot, Lot’s wife and daughters, Abraham’s servant or Rebekah. These narratives leave the reader in no doubt about the key part played by women in Israel’s early history. The writer is certainly aware of women’s interests and concerns and seems to be making a conscious effort to make sure that these interests and concerns are brought out within the text. There are a number of occasions where the account, although not always the characters it portrays, indicates an understanding of and attitude toward women that does not reflect the worldview of the society depicted. Sarai is introduced alongside Abram in Genesis 11, and although God’s call and God’s promises are described as coming to Abram, it is clear that Sarai was with him from the beginning to the end.
14
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Sprawozdanie z Wiosennych Dni Biblijnych „Świadkowie wiary – Rok wiary w Kościele” (KUL, 13 marca 2013)

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Dziadosz D.
The Biblical Annals
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2014
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vol. 4
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issue 1
255-260
EN
Report
PL
Sprawozdanie
15
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Philippe Hugo and Adrian Schenker (eds.), Archaeology of the Books of Samuel. The Entangling of the Textual and Literary History (Supplements to Vetus Testamentum 132; Leiden: Brill, 2010). Pp. xx, 304. € 104.00 / US$ 154.00. ISBN 978-90-04-17957-8

100%
Dziadosz D.
The Biblical Annals
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2011
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vol. 1
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issue 1
193-195
PL
Recenzja
EN
Book review
16
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Genealogie Księgi Rodzaju

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Dziadosz D.
The Biblical Annals
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2011
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vol. 1
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issue 1
5-38
EN
Most readers of Scripture do not normally consider genealogies among its more exciting parts. Their virtual dismissal by most lay readers contrasts sharply with biblical scholar's obsession with them. For the latter, genealogy may be more fascinating than narrative, because of the historical curiosity that most biblical scholars bring to the text. Of the opening eleven chapters of Genesis, two are exclusively dedicated to genealogical concerns - chapter 5 and chapter 10. Chapter 5 traces the genealogical lineage from Adam to Noah. Chapter 10 focuses on the three sons of Noah and their respective descendants, and the place where each of them settled. Similarly to the narrative account, the two lists serve as evidence of God's blessing upon these antediluvian patriarchs and upon the genealogical line that leads down to Abraham. Such a blessing is manifested in chronological succession (ch. 5) and territorial expansion (ch. 10).
17
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Braterstwo Dawida i Jonatana. Obraz męskiej przyjaźni w 1 Sm 18 ˗ 2 Sm 1

100%
Dziadosz D.
Verbum Vitae
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2021
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vol. 39
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issue 1
163-198
EN
Over the last decades many scientific and popularizing biblical publications have debated on the nature of David and Jonathan’s relationship described in 1 and 2 Samuel. Several exegetes have interpreted this relationship as homosexual or at least homoerotic, but such understanding does not correspond to the text of 1 Sam 18 – 2 Sam 1. The narrative of David’s ascent to throne (1 Sam 16,1 – 2 Sam 5,5) does not provide direct indications of a sexual background in the interpersonal relationship between the two claimants to the throne. The connections between 1 Sam 18 – 2 Sam 1 and Song of Songs concern only the terminology and don’t allow to ascribe sexual (homoerotic) connotations in the stories of 1Samuel. The Deuteronomist emphasizes primarily theological and socio-political level of the brotherhood of David and Jonathan, but his idea of the male friendship in 1 Sam 16,1 – 2 Sam 5,5 has also a strong emotional aspect.  
PL
W wielu biblijnych publikacjach naukowych i popularyzatorskich na przestrzeni ostatnich dekad toczy się żywa debata na temat charakteru relacji łączącej Dawida i Jonatana, utrwalonej w Księgach Samuela. Niektórzy przypisują tej więzi podtekst homoseksualny, a przynajmniej homoerotyczny, jednakże tego typu interpretacja nie znajduje potwierdzenia w materiale źródłowym 1 Sm 18 – 2 Sm 1. Cykl o dojściu Dawida do władzy (1 Sm 16,1 – 2 Sm 5,5) nie komunikuje wyraźnych sygnałów, które wskazują na seksualne podłoże relacji międzyosobowej pretendentów do tronu. Sugerowana przez niektórych autorów lektura tradycji 1 Sm 18,1 – 2 Sm 1 w kluczu idei homoseksualizmu oraz jej więź z Pieśnią nad Pieśniami dotyczy jedynie płaszczyzny terminologicznej i nie pozwala przypisać tekstom z Pierwszej Księgi Samuela wydźwięku intymnego (homoerotycznego). Opisując braterską więź Jonatana i Dawida, deuteronomista akcentuje nade wszystko jej teologiczny i społeczno-polityczny aspekt, co nie oznacza, że utrwalony przez niego obraz męskiej przyjaźni nie posiada mocnego zabarwienia emocjonalno-uczuciowego.  
18
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Ksiądz profesor Stanisław Potocki – mędrzec i wychowawca

50%
Dziadosz D.
The Biblical Annals
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2005
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vol. 52
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issue 1
195-198
EN
Report
PL
Sprawozdanie
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