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EN
This article is the second and last part of the longer essay, which was published in the present periodical. The situation of the Jews in Alexandria was specific. The Alexandrian Diaspora was the biggest in the ancient world in that time (it numbered more Jews than the whole number of them in Jerusalem). It had many privileges, while the Ptolemaic dynasty ruled in Egypt. Its situation changed radically after the Romans had started to reign in Egypt, which was visible in the first persecution of the Jews (38 A.C.) in Alexandria. The Book of Wisdom must have been written after the persecution in 38 A.C, i.e. in the time of young Christianity. This conviction is based on strong arguments: a philological analysis, Sitz im Leben of that book, notions, some parallels between Wis 19, 13–17 and Philo (word agreement, Leitmotiv in that excerpt in the light of the tradition, the question of the rights for the Alexandrian Jews).
PL
Niniejszy artykuł jest drugą i zarazem ostatnią częścią dłuższego eseju. Sytuacja Żydów w Aleksandrii była specyficzna. Diaspora aleksandryjska była największą w starożytności (liczyła więcej Żydów niż ich było w Jerozolimie). Za panowania Ptolemeuszy miała wiele przywilejów. Jej sytuacja zmieniła się diametralnie po tym, jak Rzymianie zaczęli rządzić Egiptem, co pokazało pierwsze prześladowanie Żydów w Aleksandrii (38 po Chrystusie). Księga Mądrości musiała zostać napisana bezpośrednio po prześladowaniach w 38 roku po Chrystusie, a więc już w czasach młodego chrześcijaństwa. Opiera się to na mocnych argumentach: analizie filologicznej, Sitz im Leben tej księgi, terminach, kilku paralelach pomiędzy Mdr 19, 13–17 a Filonem (zgodność słownictwa, Leitmotiv w tej perykopie w świetle tradycji, kwestia praw Żydów Aleksandryjskich).
EN
This article is the first part of a longer essay, which is divided into two parts. The Book of Wisdom is a special book in the Bible. It is the youngest book of the Old Testament, but Canon Muratori enlists it among the New Testament books. Many manuscripts and old translations call this book the Wisdom of Salomonos, because Salomon seemed to be the author of this work (cf. Wis 7–9). Strong arguments exclude his authorship, but it is sure, that an Israelite must have been the author. Although there are many hypotheses about the date of its birth, Sitz im Leben and the wording defend the view that the text must have been written while the Romans ruled in Egypt.
PL
This article is the first part of a longer essay, which is divided into two parts. The Book of Wisdom is a special book in the Bible. It is the youngest book of the Old Testament, but Canon Muratori enlists it among the New Testament books. Many manuscripts and old translations call this book the Wisdom of Salomonos, because Salomon seemed to be the author of this work (cf. Wis 7–9). Strong arguments exclude his authorship, but it is sure, that an Israelite must have been the author. Although there are many hypotheses about the date of its birth, Sitz im Leben and the wording defend the view that the text must have been written while the Romans ruled in Egypt.
EN
The Book of Wisdom, which was written on the eve of the New Testament, enriches significantly the Old Testament teaching about God’s payment. In the very heart of the eschatological part (chapters 3-4) it presents three situations, which at first glance seem to question God’s justice (the suffering of the just one, lack of offspring, premature death). The analized text (1-9,5, 15-16) is the most important expression of the awareness of afterlife gained by the Israel in the late period of the Old Testament and the most powerful evidence of that belief.
PL
Recenzja książki Jana Kantego Pytla, Chodzę za Tobą, Chryste. Medytacje dla wszystkich na każdy dzień roku, Poznań 2019, ss. 686
PL
L'articolo presenta diverse sfumature de l termine logos nella Sapienza di Salomone. La dinamica della parola di Dio e stata dimostrata sulla base dei seguenti testi: 9,1-2 (parola creatrice); 12,9 (parola distruttiva); 16, 12 (parola di guarigione); 18,14-16 (parola cosmica); 18,22 (parola di orazione ). Alla fine viene esaminata la recenzione di questa visione della parola divina nei testi del Nuovo Testamento come pure tra i Padri della Chiesa.
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