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You will be called Kephas (John 1:42). Aramaic Personal Proper Names in the Greek New Testament

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Ostański P.
Wrocławski Przegląd Teologiczny
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2019
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vol. 24
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issue 2
PL
Everyone who studies the New Testament Bible must take into account its Aramaic background that results from several factors: – the Aramaic language was very popular in Roman Palestine during the first century A.D.; – the Aramaic was Jesus’ mother tongue; – Jesus’ teaching was being recorded in Aramaic and then it circulated among the people; – the oldest Church consisted of Aramaic speaking communities. It is worth remembering that the New Testament authors, when working on the Greek Gospels, they were following their Aramaic language habits. The effects of them were aramaisms in the Greek texts, Aramaic sentence constructions and even Aramaic words rendered by Greek letters. The aim of this paper is to investigate Aramaic anthroponyms, i.e. personal proper names existing in the Greek text of the New Testament. Seven Aramaic personal names beginning with the syllable bar- („son of...”): Barabbas (Matt 27:16),Bariēsous (Acts 13:6), Barnabas (Acts 4:36), Barsabbas (Acts 1:23), Bartholomaios (Mk 3:18), Bartimaios (Mk 10:46) and Simōn Bariōna (Mt 16:17) were analysed; furthermore four Aramaic apostles’ nicknames: Kēphas (John 1:42), Boanērges (Mark 3:17), Thōmas (Mark 3:18) and Thaddaios (3:18), and at last one female name – Tabitha (Acts 9:36). Aramaic names and nicknames recorded in Greek script are one of clever devices that help to localize the text of the Gospel in the multilingual environment of Roman Palestine of the first century A.D. and thereby make it more reliable for a reader.Apart from Aramaic anthroponyms in the Gospels there are also many Aramaic toponyms (geographical proper names), common words and phrases. They will require further research.
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The Languages Spoken by Jesus against Languages Commonly Used in First Century Palestine

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Ostański P.
Wrocławski Przegląd Teologiczny
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2019
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vol. 23
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issue 2
PL
For decades scholarly consensus has held that Jesus spoke and taught mostly in the Aramaic language. To evaluate the accuracy of this assumption, one must investigate which languages were really spoken in Roman Palestine during the first century A.D. The first aim of this paper is to prove that the three ancient languages, Hebrew, Aramaic and Greek were commonly spoken in Israel in Jesus’ times. The second aim is to examine whether the sayings of Jesus in the Greek Gospels record His spoken Greek or perhaps they are translations of what He originally said in Hebrew or Aramaic. The former would mean the Gospels provide us with a great deal of ipsissima verba Iesu. The latter denotes inspired translations done by the biblical writers. There are many wordings in the Greek New Testament that are hinting at the original languages of Jesus’ sermons. The research on them features Jesus as a trilingual teacher who always spoke language appropriate for His listeners (Hebrew with scribes, Pharisees and at synagoges; Greek with Pilate and in Galilee; Aramaic with common people). Particularly important for the investigation of Jesus’ multilinguality are Hebrew and Aramaic words recorded in the Greek texts of the Gospels. They will require an extra future research.
3
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„Maria Magdalena powiedziała do niego po hebrajsku: «rabbuni»” (J 20,16). „Rabbuni” i inne aramejskie określenia odnoszące się do Boga/Chrystusa w greckim tekście Nowego Testamentu

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Ostański P.
Poznańskie Studia Teologiczne
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2018
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issue 32
63-75
EN
Everyone who studies the New Testament Bible must take into account its Aramaic backgro- und that results from several factors: – the Aramaic language was very popular in Roman Palestine during the rst century A.D.; – the Aramaic was Jesus’ mother tongue;– Jesus’ teaching was being recorded in Aramaic and then it circulated among the people; – the oldest Church consisted of Aramaic speaking communities. It is worth remembering that the New Testament authors, when working on the Greek Gospels, they were following their Aramaic language habits. The e ects of them were aramaisms in the Greek texts, Aramaic sentence constructions and even Aramaic words rendered by Greek letters. The aim of this paper was to investigate the Aramaic words referring to the God/Christ in the Greek text of the New Testament. Three Aramaic words were analysed: – Messias (John 1:41; 4:25); Greek equivalent is Christos;– Rabbouni (John 20:16; Mk 10:51); Greek equivalent is Didaskale;– Abba (Mk 14:36; Rom 8:15; Gl 4:6); Greek equivalent is ho patēr.The last term is semantically di erent from its Greek equivalent. Being derived from everyday language, it reveals the truth about God in a surprising way.
PL
Everyone who studies the New Testament Bible must take into account its Aramaic backgro- und that results from several factors: – the Aramaic language was very popular in Roman Palestine during the rst century A.D.; – the Aramaic was Jesus’ mother tongue;– Jesus’ teaching was being recorded in Aramaic and then it circulated among the people; – the oldest Church consisted of Aramaic speaking communities. It is worth remembering that the New Testament authors, when working on the Greek Gospels, they were following their Aramaic language habits. The e ects of them were aramaisms in the Greek texts, Aramaic sentence constructions and even Aramaic words rendered by Greek letters. The aim of this paper was to investigate the Aramaic words referring to the God/Christ in the Greek text of the New Testament. Three Aramaic words were analysed: – Messias (John 1:41; 4:25); Greek equivalent is Christos;– Rabbouni (John 20:16; Mk 10:51); Greek equivalent is Didaskale;– Abba (Mk 14:36; Rom 8:15; Gl 4:6); Greek equivalent is ho patēr.The last term is semantically di erent from its Greek equivalent. Being derived from everyday language, it reveals the truth about God in a surprising way.
4
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Duch jest zadatkiem naszego dziedzictwa w oczekiwaniu na odkupienie (Ef 1,14). Nowotestamentowe metafory Ducha Świętego jako przedsmak pełni zbawienia w życiu przyszłym

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Ostański P.
Poznańskie Studia Teologiczne
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2017
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issue 31
31-48
EN
The aim of this paper is to propose a new distinctive view, different from the traditional one, of the person and work of the Holy Spirit, or speaking more precisely, how St. Paul and the author of the Hebrews understand the gift of the Holy Spirit in Christian life. According to their pneumatology the presence of the Holy Spirit in a baptized person marks the beginning or the first part of salvation that will be completed in the age to come. To spell out their approach they both use the language of metaphors. The first metaphor arrabōn derives from commercial life (2 Cor 1:22; 5:5; Eph 1:14). It stands for the “downpayment” or “earnest” which in trade language means the part of the whole sum of money resulting from the sale-purchase contract, the first installment and the guarantee that the deal will be kept and the total amount of money paid. When Paul calls the Holy Spirit “the first installment”, he means He is like a down payment and a foretaste of eternal happiness and future heritage prepared for the saved. In other words the Spirit is a pledge and a guarantee: what now is paid partially, will be paid completely in eternal life. The second metaphor aparchē (Rom 8:23) originates from the agricultural life. The term “first fruits” pertains to the first grain from the field or to first fruits from the orchard. The Israelites were obliged to offer them to Yahweh. When offering Him a small part of the first produce, they actually gave Him the whole crop. In St. Paul’s view the Holy Spirit is like the first sheaf of grain offered to the Christians, and points out to the future complete harvest of salvation in heaven. The third metaphor of the Holy Spirit – a forerunner of future fullness – is taken from the domestic life. The Spirit is considered by the author of the Hebrews as food which is tasted by the baptized (geuomai; Heb 6:4). In fact, tasting is not yet the exact eating, but consuming a small amount of a dish in order to know what it is like. Christians filled with the Holy Spirit just sample “the powers of the age to come” (Heb 6:5), because He is a foretaste of the eternal banquet in heaven. The three studied metaphors introduce an unexpected perspective of the Holy Spirit. In earthly life He is the first installment or an advance payment of big riches provided for the believers; He is the first fruits indicating the heavenly harvest and the foretaste of an eternal banquet with God. He is also a pledge and a guarantee that what was promised by God to His people, will be granted.
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„Eli, Eli, lema sabachthani” (Mt 27,46). Aramejskie wyrażenia w greckim tekście Nowego Testamentu

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Ostański P.
Poznańskie Studia Teologiczne
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2016
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issue 30
215-225
EN
There is no doubt that in Jesus’ times the three ancient languages, Hebrew, Aramaic, and Greek were commonly spoken in Roman Palestine. It is also beyond discussion that Jesus’ mother tongue was Aramaic. There are many Aramaic wordings in the Greek New Testament that are hinting at the original language of Jesus’ sermons. The aim of this paper is to investigate three Aramaic phrases in the Greek Gospels: Jesus’ cry from the cross (Eli, Eli, lema sabachthani?; Mt 27:46; Mk 15:34), his command to the daughter of Jairus (Talitha koum; Mk 5:41) and his allusion to Aramaic characters (iōta – keraia; Mt 5:18). Furthermore, there are also many Aramaic common words and proper names (personal and place names) in the Greek New Testament. They will require an extra future research.
6
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Epizod o nagim młodzieńcu (Mk 14,51-52) na tle biblijnej nauki o nagości

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Ostański P.
Teologia Praktyczna
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2009
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issue 10
209-223
PL
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7
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Ocalenie jakby przez ogień (1 Kor 3,15). Czyściec z perspektywy Biblii i w refleksji teologicznej

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Ostański P.
Poznańskie Studia Teologiczne
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2015
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issue 29
139-163
EN
Apart from the two final states after death, heaven and hell, there is a third transitional state called “purgatory”. The Church believes in it, though this term does not occur in the   Bible. The aim of this paper is to present scriptural sites relating to purification after death. There  are only a few texts that concern purgatory and in addition they do not point directly to it: 2 Macc 12:38-45 (prayers and atonement can help the dead), Matt 12:31-32 (certain offenses can be forgiven in the age to come) and 1 Cor 3:10-15 (there is a cleansing fire after death – different  from the punishment of the damned). The message of these texts is clear: the lot of a man may be changed even after death. One can also find in the Sacred Scripture some metaphors applying to purgatory: whipping (Lk 12:47-48), imprisonment for debts (Matt 5:25-26) and leaving the netherworld (Matt 12:4). Some scholars think, the Jesus’ parable of the rich man and Lazarus (Lk 16:19-31) also reveals the mystery of the final purification. Although the Church believed in purgatory from the very beginning, she formulated her doctrine of faith on purgatory especially at the Councils of Florence (1439) and Trent (1547). What the Church teaches is that there is a purification that occurs after death for all who die in God’s friendship but who have not been sufficiently purified for the glory of heaven. The purification can involve some kind of pain or discomfort (poena damni – punishment of temporary rejection and poena sensus – punishment of the senses). Martin Luther and the Protestants reject the doctrine of purgatory. They argue that if a man  had to suffer in purgatory, the sacrifice of Jesus Christ would be incomplete and insufficient. The Catholic answer to the dilemma is that salvation assumes two steps: forgiveness of sins and transformation of life. The former occurs immediately, the latter needs time. God changes people and actually makes them righteous. Only when they are entirely sanctified and fully perfected, they are truly fit to enjoy the beatific vision of heaven. And what about people who die before they have been thoroughly transformed? The Catechism of the Catholic Church (1032) encourages the faithful on earth to assist those being purified and to offer prayers, above all the Eucharistic sacrifice, almsgiving, indulgences, and works of penance undertaken on behalf of the  dead.
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Propozycja nowej interpretacji Ap 3,14

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Ostański P.
Collectanea Theologica
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2015
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vol. 85
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issue 2
69-81
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