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1

Znaczenie terminu ’mwn w Prz 8,30a

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Piwowar A.
Roczniki Biblijne
|
2009
|
vol. 1(56)
103-126
XX
Parlando della Sapienza nell’Antico Testamento non si può omettere Prv 8, 22-31. Questa pericope fornisce la chiave per stabilirne l’origine e per definirne la natura. Prv 8, 22-31 è testo fondamentale per scoprire quale sia il rapporto tra la Sapienza e Dio ed anche quale fu il ruolo della Sapienza nell’opera della creazione del mondo. Per poter capire tali questioni dobbiamo prima affrontare il grande problema costituito dal versetto 30a. In esso troviamo la perenne crux ìnterpretum legata alla parola ’amóri. Problematico non è soltanto il suo significato, ma anche il suo ruolo sintattico nella frase.
2
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Respect for the Doctor (Sir 38:1-3)

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Piwowar A.
|
2020
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vol. 10
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issue 1
31-62
EN
The first part of the article synthetically presents the attitudes of the Old Testament Israelites to doctors and their work. It is an essential prerequisite for the de-piction of the innovative approach to the issue proposed by Ben Sira in Sir 38:1-3. The article is devoted to the exegetico-theological analysis of Sir 38:1-3. Even though the article is based primarily on the Greek text of the pericope, it takes into account its original Hebrew version as well. Ben Sira calls on the believing Israelites to completely change their perception of doctors and their activities. He encourages his readers not to reject doctors but to treat them with respect and reverence, and, indirectly, not to ignore the doctor’s efforts meant to restore health to the sick one. The sage justifies his novel approach with two arguments. First, doctors were created by God and given the task of aiding the sick in their suffering. They are a mere tool in God’s hands, for God is the only Doctor that can truly heal a person (this aspect is emphasized more by the Hebrew text than by its Greek counterpart). Secondly, doctors deserve respect for even kings and dignitaries benefit from their services and treat them with respect and reverence. In 38:1-3 Ben Sira offers a perfect synthesis of Israel’s traditional belief in God, who is the only doctor able to heal a person, with the Hellenistic influence related to medicine and people who engage in it.
3
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Book review: Andreas J. Köstenberger – Benjamin L. Merkle – Robert L. Plummer, Going Deeper with New Testament Greek. An Intermediate Study of the Grammar and Syntax of the New Testament (Nashville, Tennessee: B&H Academic 2016). Pp. 550. $49.99. ISBN 978 -1- 4336 -79 08 -7

100%
Piwowar A.
The Biblical Annals
|
2018
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vol. 8
|
issue 2
269-276
EN
Book review
4
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Marność ludzkiego życia w Księdze Koheleta?

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Piwowar A.
Verbum Vitae
|
2013
|
vol. 24
39-72
EN
The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this word, many people perceive the book as the one which deals primarily with vanity and which posits that everything is futile (cf. 1:2 and 12:8). The present article aims to answer the question posed in its title: Does Qoheleth really claim human life to be futile? The first part of the article comprises the analysis of the noun heḇel in the Old Testament. Subsequently, the word’s usage and meaning in the Book of Ecclesiastes are explored. The final part of the article analyzes the texts that make use of the word heḇel to speak about human life (namely, 3:19; 6:4-12; 7:15; 9:9; 11:8-10). The interpretation of these texts and the supporting arguments resulting from the analyses conducted by other scholars (e.g. C.L. Seow, L. Mazzinghi, K. Bardski, G. Ravasi, A. Bonora, T. Krüger i L . Schwienhorst-Schönberger) lead to the conclusion that Qoheleth does not judge human life as futile. What he claims instead is that human life is brief, transient and passes quickly.
5
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Mądrość pośredniczką wzajemnej miłości Boga i człowieka (Syr 4,11-19)

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Piwowar A.
Verbum Vitae
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2013
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vol. 23
57-101
EN
Verb agapaō (to love) occurs only 23 times in the Book of Ben Sira (the verb fileō, instead, does not occur even once!). In the instruction of Wisdom in Sir 4:11-19 it appears as many as four times. It does not seem to be accidental. The analysis of the text carried out in the present article shows that Wisdom functions as a mediator between God and humans. It is Wisdom that leads human being to God, and it is through her mediation that humans receive the gifts that they deserve on the basis of their attitude toward Wisdom and toward the Lord. The first part of the examined passage (vv. 12-16; verse 11 constitutes an introduction), shows a refined theological and poetic structure. The verses 12-14 constitute the first section that focuses on the love of Wisdom and God. The second section (vv. 14a-16) focuses on one’s dedication to Wisdom and, through her mediation, to God. The focal point of the analyzed text can be found in v. 14b: “the Lord loves those who love her”. In v. 17 we read about the test, to which Wisdom put her disciples in order to ascertain their faithfulness and dedication. The last two verses reveal the results of this trial: first positives and then negatives. Wisdom in Sir 4:11-19 appears to be a reliable guide on the way to God. It is Wisdom that introduces her disciples into the close relationship with God. She is a Divine Educator, bringing up human beings in order that they could fully meet God and remain in God’s love.
6
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Człowiek leniwy na tle wzorów pracowitości (Prz 6,6-11)

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Piwowar A.
Verbum Vitae
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2014
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vol. 25
41-79
EN
The article presents the Book of Proverb’s teachings concerning work and laziness. The analysis is based on the pericope of Prov. 6:6-11 which focuses on the juxtaposition of human sloth and animals’ industriousness. The text shows human work in its extremes and expresses the author’s most significant ideas concerning the aspect analyzed here. The article begins with the synthesis of what the didactic books of the Old Testament teach about work, with particular emphasis on the Book of Proverbs. The article then offers an exegetical analysis of the selected pericope, including the Greek text of Prov. 6:8a-c, where the book’s translator mentions another model of diligence alongside the ant, namely the bee. Prov. 26:13-16 is also referred to here, for the text plays a significant role in completing the picture of lazy man.
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