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Zjevení v Galileji (Mt 28,16–20). Několik poznámek ke znění textu v českých překladech

100%
Mareček P.
Studia theologica
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2005
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vol. 7
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issue 4
38-44
EN
The article presents some observations on the problems of translating Mt 28:16-20 with reference to its wording in Czech translations. Fifteen different Czech translations of the New Testament were consulted. The choice of Mt 28:16-20, which is a concluding passage of the Matthew's gospel, was determined, not only by personal interest, but also by its relevance. This text is regarded as an interpretative key to the whole Matthew gospel. In each verse, attention is paid to the main problematical words or phrases that are explained from morphological and syntactical points of view and with reference to the wording in various Czech translations. This article does not present a definitive and unambiguous resolution of the translation of Mt 28:16-20. Its purpose is, above all, to point out the variety of translations of the New Testament into the Czech language and, at the same time, to show that the problems of translating the Holy Scripture into our native language has a constant relevance.
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'I WILL NOT YET ENTER INTO THE HOLY RITE'. THE ROLE OF 'TELETE' IN NONNIAN EXEGESIS OF JOHN 7:8 ('Nie wyrusze jeszcze na swieta uroczystosc. Termin telete w nonnianskiej egzegezie Ewangelii sw. Jana 7,8)

100%
Doroszewski F.
U Schyłku Starożytności. Studia Źrodłoznawcze
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2010
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vol. 9
25-34
EN
Jesus' refusal to go up to the Feast of Tabernacles, described in John 7:8 seems to stand in contradiction to his subsequent participation in the celebration. That contradiction drew the attention of early commentators pointing out the deeper meaning buried in Jesus' words. In his Paraphrase VII, 31-34, Nonnus of Panopolis shows a similarintention. By means of the term 'telete' he discloses a connection between Jesus' answerand his redemptive sacrifice, implying that Jesus is no longer speaking about the Jewish feast but about new Christian rites which would take place after his Resurrection.
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JOHANN JAHN, KATOLICKÝ BIBLISTA A ORIENTALISTA DOBY OSVÍCENSTVÍ

100%
Mackerle A.
Studia theologica
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2012
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vol. 14
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issue 2
29–55
EN
The article acquaints the reader with the eminent catholic Austrian biblical scholar and orientalist Johann Jahn (1750–1816). Born in Moravia, he taught the Old Testament and oriental languages in Vienna. His brilliance was recognized throughout Europe by both Catholic and Protestant scholars. He faced various problems due to opposition from certain scholars in Hungary and also because of the new educational reforms imposed by the Emperors Joseph II, and Franz I of Austria. He influenced various generations of students of biblical theology in the Austrian empire.
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Krutost nebo sebeobrana Židů v deváté kapitole knihy Ester?

100%
Chalupa P.
Studia theologica
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2006
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vol. 8
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issue 4
48-54
EN
Violence in the Bible has become a sore point in our times. There are thousands of killed enemies of Jews in the ninth chapter of the book of Esther. Was Esther really a bloodthirsty queen? Are Jews really a violent nation? The civil war depicted in the book of Esther is historically not verifiable in the Persian kingdom. The mentioned violence serves as a 'counter-history' (J. Assmann). The past is described from the point of view of the beaten and the oppressed in the manner that the oppressors appear as pitiful persons and the winners as beaten. The biblical text does not celebrate the violence; it wants to prevent such events as the annihilation of the whole nation.
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AM 7,10–17 JAKO STŘET POHLEDŮ NA SVĚT

88%
Mackerle A.
Studia theologica
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2011
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vol. 13
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issue 2
1-17
EN
The text of Am 7:10–17 is primarily a dialogue, not a biographical narrative. Therefore, this article analyses the text of Am 7:10–17 as a dialogue between Amaziah and Amos. The former interprets Amos’ words in a worldly, horizontal way. He views Amos as a rebel preaching against the state. In the same way he also interprets his own ministry. As a priest, he is a royal official, a servant of the “king’s sanctuary”. Amos, in contrast, corrects his view. He affirms that he is not merely a prophet who prophesies in order to earn money, but that he prophesies because he has been called by God. The basic difference between both figures resides in their points of view, which are mutually incompatible and exclusive. This difference is the main reason for casting the prophet out of Bethel. Thus, Amos turns God’s word against Amaziah himself, and at the same time against all those who, like Amaziah, are not able take God into consideration any longer.
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PO STOPÁCH JEDNEJ BÁSNE... (INTERPRETÁCIA A EXEGÉZA V ARCHÍVNOM VÝSKUME)

88%
Hajdučeková I.
Slovenská literatúra (Slovak Literature)
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2019
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vol. 66
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issue 4
274 – 284
EN
In the study, the author verifies two different interpretations of the poem Dar (The Gift) (1926) by Maša Haľamová (1908 – 1995) based on the inheritance of the poet stored in the Literary Archive of The Slovak National Library in Martin. In the process of contextualization, she reconstructs the personal history of the poet through correspondence, press excerpts, personal documents and specialized literature and uncovers both her creative beginnings and the genesis of the emblematic poem in her emotional mishaps. While when published for the first time, the poem contained also a dedication, in the manuscript form of the collection The Gift and its debut printed version, the dedication was missing in the subtitle. Although the initials lead to the literary critic Andrej Kostolný, direct evidence that the dedication of the poem belonged to him is absent, on the contrary, it is possible to conclude from the correspondence analysed in detail that it was added only on purpose and “additionally”, while the impulse for the one-time indication of the initials remained unexplained. However, the archival research confirmed one of the interpretations, namely based on the commentary of the author herself in the radio programme from 1967, stating that the poem in question was a love confession to her lover. With respect to the interpretation, it has been confirmed that revealing of the relationship of the text and its context for the research purposes also by means of the archival research is productive. It allows to reconstructing the genetic links, verifies and confirms the analytical-interpretative conclusions in the process of exegesis, thus achieving certain level of exactitude.
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Od vědecké exegeze k psaní beletrie. Biblické romány Vincenta Zapletala OP

88%
Petráček T.
Studia theologica
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2009
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vol. 11
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issue 3
48-62
EN
Fr Vincent Zapletal OP (1867-1938), a Czech Old Testament scholar, is one of the most important pioneers of the historic-critical method in catholic exegesis. As with many others, even he had to search for another field of interest during the era of modernist crisis. During the 1920s, Fr Zapletal published six biblical novels, written in German, in which he gave an account of the lives of the great figures of the Old Testament: Moses, David, Joseph. The paper studies the motivation for writing these novels, their literary qualities, the censorship of the novels and the reception of the novels after they were published.
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Pojetí svobody v Ambrosiastrových komentářích k pavlovským epištolám

88%
Hušek V.
Studia theologica
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2006
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vol. 8
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issue 4
19-31
EN
In the Pauline commentaries of Ambrosiaster (for centuries ascribed to Ambrose of Milan), a double interest may be observed: to defend God's justice and the responsibility of every human being for his/her deeds. According to the author, the consequences of Adam's fall affect the whole human race but he cannot admit that someone could be condemned for a sin he did not commit. This is why he draws a distinction between a physical death which affects everyone, and a spiritual or 'second' death reserved only for those who sinned in the similar way as Adam. Even though Satan can lure a soul away from good by means of a body, the ability (and responsibility) of soul to resist is preserved. After man agrees to the temptation, the bad habit makes future decisions more difficult. Predestination is explained as God's foreknowledge with the accent on perseverance. God foreknows who will obey his vocation and persevere until the end; he who obeys but does not persevere has never been called. God's foreknowledge and vocation impose no pressure on human will; people are invited and encouraged to believe but the decision seems to be entirely on them.
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Synteza hermeneutyki historycznej i hermeneutyki wiary. Egzegetyczny testament Benedykta XVI

88%
Zatwardnicki S.
Rocznik Teologii Katolickiej
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2013
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vol. 12
127-141
EN
The author has treated Joseph Ratzinger’s – Benedict XVI’s writings as a particular’ exegetic will’ to be read and used In the contemporary exegesis. The Pope formed his thoughts from both the position of a believer holding important oi ces within the Church,and from the position of a researcher. According to the Bavarian theologian, hermeneutics of faith is the most appropriate hermeneutics to be accepted by historical/critical method. The author of the article notices that the Pope’s contribution is not merely recalling the earlier exegetic directions and is not the call for a balance in using scientii c and theological methods in the interpretation of the Bible. It is something more – a call for a synthesis of a historical/critical method and hermeneutics of faith. Benedict XVI has suggested how to achieve this goal; such a synthesis should resemble the unii cation of God’s two natures In the person of the Son of God (without mingling and separating)
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Láska jako požadavek spásy. Podobenství o milosrdném Samaritánovi (Lk 10,25–37)

75%
Marecek P.
Studia theologica
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2004
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vol. 6
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issue 3
14-28
EN
Story of the Good Samaritan is one of the most well-known and beautiful parables of Jesus. This parable is found only in the Gospel of Luke. It is located within the Travel Narrative (Lk 9:51-19:27). More specifically, it follows the discussion concerning salvation between Jesus and the lawyer in Lk 10:25-29. For the acquirement of salvation it is indispensable to love God and neighbor (Lk 10:27). The command to love God and to love one's neighbor as oneself is presented as uniform act. The required absolute love God takes a place in a special way in the love neighbor, which is illustrated by the parable. The priest and a Levite provide an example of people who neglect one who obviously needs help. On their behavior is emphasized that there is no true service to God, which does not display also in the service to the neighbor (cfr. Mk 12,33b). On the other side the example of Samaritan who helps the man in need enlightens the love for the neighbor. Finally the parable explains that the neighbor, whom is necessary to display love, is anyone who is in need.
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Pojetí svobody v komentářích Maria Victorina k pavlovským epištolám

75%
Hušek V.
Studia theologica
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2005
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vol. 7
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issue 4
1-12
EN
In the second half of the 4th century, the first Latin commentaries on the Pauline epistles emerge. This article examines how human freedom is treated in the earliest of them, the commentaries of Marius Victorinus on Ephesians, Galatians and Philippians. The theme is touched especially in the passages explaining the pre-existence of human souls, their descent to the world and return back to God. According to Victorinus, the souls have already existed before the creation of the world, 'spiritually', in Christ. Having separated from Logos, which necessarily happens, they are confronted with the world and have to choose between God and the sensual world. Whatever they choose, the decision completes their perfection. The souls, which got entangled in the sensual world, are not able to free themselves and return back to God. They are redeemed by Christ, through his incarnation and crucifixion. The souls have to do nothing but believe in Christ; thus their 'spiritualization' and return to God begins. The question whether this faith is an act performed fully from human power, or whether it is God's gift, is not answered unambiguously.
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"Žvást na žvást?" Interpretace Iz 28,10.13 v kontextu knihy proroka Izaiáše

75%
Vlkova G. I.
Studia theologica
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2004
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vol. 6
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issue 3
1-13
EN
This article offers an interpretation of difficult words 'caw läcäw qaw läqäw' in Isa 28,10.13. Rendering the words as a gibberish utterance of drunken priests and prophets or as a children's babbling is to be refused. It seems better to interpret the words as an imitation of some incomprehensible speech of foreigners in Jerusalem. In Isa 28,13, the prophet surely imitates the language of Assyrian conquerors, whose advance presents God's sarcastic response to His people for the lack of the trust in the time of Sennacherib's invasion. As for Isa 28,10, there are two possibilities of interpretation. The utterance could have the same meaning as it has later in Isa 28,13. But it is also possible to consider the unintelligible pronouncement in Isa 28,10 as a parroting of Ethiopian envoys (cf. Isa 18,2.7), who came to Jerusalem in attempt to obtain support for the anti-Assyrian coalition, which was resolutely criticized by Isaiah. In this case, Isa 28,10-13 would be regarded as an excellent example of Isaiah's art of irony.
13
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Společenství s Otcem. Výklad podobenství o marnotratném synu (Lk 15,11-32)

63%
Marecek P.
Studia theologica
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2004
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vol. 6
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issue 4
1-18
EN
The article examines the Parable of the Prodigal Son (Lk 15:11-32), which was called 'the gospel in the gospel' and has, more than any other Gospel passage, entered into various discussions and presentations of human conduct. The exposition is presented in 6 parts. The first undertakes some major problems regarding textual criticism. In the second part the context of the parable is described. The third part proposes the structure of the text in the parable. The fourth part, which is the most extensive one, presents a detailed explanation of the text of the parable. In the fifth part attention is focused on the question of the tradition and redaction criticism of the parable. The final sixth part provides in summary form the meaning and the message of the parable.
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Apoštol Pavel opěvuje lásku

63%
Tichy L.
Studia theologica
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2004
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vol. 6
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issue 4
19-30
EN
The article deals with two Pauline texts: 1 Cor 13 and Rom 8.31-39. The former well-known text is traditionally called the hymn to love (or hymn on love or hymn of love). But this appellation has been recently criticized with good reason. Instead, a number of different literary genres have been proposed for this chapter of 1 Corinthians. However, it seems that a consensus on this question can hardly be reached. The pericope Rom 8.31-39 has been called a 'Hymn to the Love of God Made Manifest through Christ Jesus' by J. A. Fitzmyer. Although the apostle Paul possibly sings the praises of love more strongly in this latter text, the classification as 'hymn' is not generally accepted, either. Other definitions of the literary genre as 'diatribe' or 'plea for love' are also not without difficulties. We can see that the problem of genre is common to both our texts. But more important is the common theme, i.e. love, and the message. Even though Paul speaks of love in each pericope in a different manner, we must see these texts as complementary. The apostle Paul exalts and extols the love that comes from God, i.e. as God's gift, but it is also the love we are to have and to accomplish for God and for our neighbors.
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Existuje postkritická biblistika?

51%
Vokoun J.
Studia theologica
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2005
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vol. 7
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issue 2
46-56
EN
The article deals with the question of whether post-critical (post-liberal) theology can be supported by some trends of contemporary biblical studies. It shows some authors who think about a change of paradigm. The historical-critical method should not be refused but integrated into a new synthesis that considers the Bible as the book of the Church and the book that must be read or explained in the Church. The author concludes that systematic theology between liberalism and fundamentalism can be supported by one of the important trends of contemporary biblical studies.
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