Search results

1

Władza w Ewangelii św. Jana

100%

Wróbel M. S.

Verbum Vitae

|

2008

|

vol. 14

135-152

PL

L'autore presenta il probierna dell'autorita nel IV Vangelo e lo situa sullo sfondo della teologia di Giovanni. Si parte dall'individuare i testi, in cui si trova la parola exousia. La lettura di questi testi permette di discutere diversi aspetti dell'autorita presentati nel IV Vangelo: l'autorita del Padre, l'autorita del Figlio, l'autorita dei nemici di Dio e l'autorita dei discepoli. Il Padre e la Fonte e ił Soggetto dell'autorita, la quale comunica al Figlio. Gesu attraverso la sua missione, la quale culmina nella morte sulla croce, rivela l' essenza dell 'autorita com e Amore e Vita. In questo modo Gesu vince l'autorita delle tenebre e del peccato. La vittoriosa missione del Figlio si prolunga nella vita dei suoi discepoli, i quali grazie allo Spirito Santo partecipano nel mistero salvifico di Dio Padre.

2

Janowa wizja kapłaństwa Chrystusa i Jego uczniów (J 17)

100%

Wróbel M. S.

Verbum Vitae

|

2007

|

vol. 12

73-90

PL

In the seventeenth chapter of the Gospel according to St. John, also called the prayer of the High Priest, John's priestly theology is clearly evident. On the one band Jesus is presented as a Priest: He is the Mediator relating the revelation of the Father; called and sent by the Father; fulfills the will of the Father and knows the Father; reveals to people the Glory of God; it is the New Sanctuary opening up to people entrance into eternal life; "perfected" by doing the "works"; "the hour"- the time of Sacrifice inspired by love. On the other band, His disciples remain called to participate in His priesthood. They ought to accomplish this through: remaining in the teaching-revelation brought by Jesus and brotherly love, by faith, by bringing fruit, and the unity of the ecclesiological community. The Spirit - Paraclete makes it possible for them to fully participate in Jesus' priesthood, allowing them to participate in His mystery, made present in the sacraments. Jesus the Highest Priest is the model o f true service and sacrifice for the first Christian community. Through the view of priestly theology, John the Evangelist strongly brings out the Father-Son relationship and points out the role of the disciples, who thanks to the strength of the Paraclete can undertake in their lives service and sacrifice for Love.

3

Wiara w Pismach Janowych

100%

de la Potterie I.

Verbum Vitae

|

2004

|

vol. 5

107-115

PL

Ignace de la Potterie in his artide underlines the importance of the reality of faith in the Johannine writings. The autbor ofthe Fourth Gospel uses the verb "to believe" in different expressions in order to show the dynamism of faith. By hearing the word of God, seeing and contemplating it the believers are able to walk on the way of faith in Jesus as Messiah and Son of God.

4

"Żydzi", którzy uwierzyli Jezusowi

88%

Wróbel M. S.

Verbum Vitae

|

2004

|

vol. 5

117-126

PL

In polemical dialogue Jn 8:31-59 the expression about "the Jews w ho had believed in Jesus" (v. 31) seems to contradict what Jesus himself says later in the text. This problem can be resolved by translating the perfect participle as the pluperfect. In this case the expression in Jn 8:31 may be referred to those who had believed but who now believe no longer. The analysis of this expression shows the importance of the concept of faith in the Fourth Gospel. The process of faith of persons who meet Jesus is contrasted with those who do not believe. In the background of ethical and apocalyptical dualism the author of the Fourth Gospel wanted to show the dynamism ofthe faith and its existential nature.

5

Słowo Boga w słowach Jezusa

75%

Tomaszewski T.

Verbum Vitae

|

2008

|

vol. 13

129-148

PL

In Gv 10,34-35 Gesu, che e la Parola, si appella alla testimonianza della parola divina contenuta nella Scrittura. Questo richiamo viene rafforzato dalle due frasi: ego eipa (10,34) e ou dunatai luthenai he grafe (10,35). Quindi la Scrittura non puo perdere il suo valore neppure la sua importanza, e quello che e scritto deve essere accolto, poiche dietro il testo sacro si trova l'autorita di Dio stesso. L'argomentazione di Gesu in questa discussione e tipicamente rabinica. Gesu dimostra che non puo essere considerato bestammiatore per il fatto che chiama se stesso figlio di Dio. La sua relazione con Dio (di ascolto, obbedienza ed amore) e ancora piu profonda di quelia in cui si trovano coloro che in Sal 82,6, grazie all'ascolto della parola divina, vengono chiamati "dei''.

6

Jezus przynosi Ewangelię Samarii (J 4,1-42)

75%

Witczyk H.

Verbum Vitae

|

2006

|

vol. 10

115-137

PL

Jesus, speaking with the Sarnacitan woman, and next with the inhabitants of Samaria, fulfills the "work" which he received from his Father to accomplish. In its essence it is a work of revelation and is done giving people "the gift of God" on which are based the gift of the Gospel (Truth) and gift ofthe Holy Spirit (Spirit of Truth). Accepting these two gifts of God from Jesus changes the person and life of the Samaritan woman and the inhabitants of Samaria. Jesus fulfills the, work of revelation, on which the salvation of the world depends, not only in Judea and Galilee, but also among Samaritans, the inheritants of the old kingdom of Israel, who due to difficult histoncal experiences became the followers of a syncretic religion. In reality they did not cease to follow the patriarch Jacob and worship the only God on mount Garizim, however through orthodox believers of Judaism they were considered separated from God and His blessings heralding finał salvation due to their mingling of the revealed religion with cults brought in over the ages from Babylon. Jesus Himself challenged them to hecorne followers of the authentic, new religion - "in the Spirit and in Truth." The author of the fourth Gospel teaches that Jesus "had to" go through Samaria, because in the saving plan of God it was to be that He first meet with the Samaritan woman, and next with the town's inhabitants. They are also called by God to be able to discover in Jesus the "Savior of the world." God, who sent Jesus into the world, is not only God of Israel, although ,,salvation has its beginning fromthe Jews." God, the Father of Jesus, is also Father of all peoples, beginning with orthodox Israel upholding forages faith in Him as the Only God. Turning to all the nations of the earth with His gifts, God, the Father ofJesus, begins with those who not only geographically but prlmarily through salvation history are closest to Israel - from the Samaritans.

7

Modlitwa Jezusa-Kapłana o uświęcenie Dwunastu (J 17,17-19)

75%

Witczyk H.

Verbum Vitae

|

2010

|

vol. 17

135-149

PL

Autor analizuje tekst J 17,17-19, by znaleźć odpowiedź na pytanie, jak należy rozumieć wyrażenie: „Ja poświęcam siebie w ofierze”. Czy Jezus mówi o uświęceniu w sensie bycia odseparowanym od świata, by pozostać w sferze Bożej świętości? Autor dowodzi, iż Jezus myśli raczej o swojej „ofierze”, to znaczy całkowitym poddaniu się Jego woli Ojcu w ofiarniczej śmierci poniesionej w imię miłości „do końca” (13,1) i wypełnienia posłania otrzymanego od Ojca (17,18). Z tym wiąże się inny problem, mianowicie uczniów, którzy przez czyn Jezusa zostaną „uświęceni w prawdzie”. Czy jest to właściwy przekład greckiego hegiazmenoi en aletheia? Chodzi o separację od świata, czy też o uświęcenie rozumiane jako „konsekrację” w sensie poświęcenia się misji wobec świata podobnej do Jezusowego posłania? Wreszcie autor bada znaczenie i relację między procesem „uświęcenia” dotyczącym Jezusa i Dwunastu.

8

Wspólnota pojednana z Bogiem w Jezusie Chrystusie – Nowej Świątyni

75%

Tomaszewski T.

Verbum Vitae

|

2010

|

vol. 18

141-165

PL

J 10,22-39 Jezus stwierdza, że sam jest prawdziwym pasterzem mesjańskim i nową świątynią. Dialog podjęty przez Jezusa na terenie świątyni zawiera również silne elementy eklezjologiczne. Jezus przeciwstawia niewierzących Żydów owcom, które do Niego należą, słuchają Jego głosu i idą za Nim. Jezus zna swoje owce, ofiaruje im życie wieczne i gwarantuje bezpieczeństwo. Ci, którzy przynależą do Jego owczarni, nie porzucają Go, ponieważ są strzeżeni przez Boga. Jezus jako zburzona i odbudowana światynia zgromadzi na nowo wszystkich ludzi, stając się przestrzenią ich wspólnoty z Bogiem, która znajduje swój model w jedności Syna z Ojcem.

9

Świadectwo Boga Ojca o Jezusie w Ewangelii wg św. Jana

63%

Kręcidło J.

Verbum Vitae

|

2015

|

vol. 27

147-167

EN

The article addresses the issue of the witness of the Father about Jesus in the Fourth Gospel. The topic is inscribed in the very essential theological message of the Gospel of John, according to which Jesus is the Messiah and the Son of God revealing the Father to the world. In two units of the Fourth Gospel (5:1-47 and 8:12-20) Jesus invokes the witness of the Father in order to prove his divine status. In the first passage Jesus argues that the witness of the Father about him is expressed by the witness of the people (John the Baptist), by Jesus’ works, and by the Scriptures. In the second passage he claims that the Father’s witness authenticates his divine origins, and that thanks to his status as the Son of God he is not subject to human judgment. In a third passage (12:20-36) examined in the article the voice of the Father coming from heaven gives the explicit witness confirming Jesus’ divine status and mission. The motif of the witness of the Father is strictly connected here with with the theme of the salvific activity of Jesus in the world as a means of increasing the glory of God.

10

Janowe rozumienie pracy Boga i człowieka. Studium zastosowania terminów ἐργάζομαι oraz ἔργον w czwartej Ewangelii

63%

Kubiś A.

Verbum Vitae

|

2014

|

vol. 25

127-154

EN

The article deals with the concept of work as reflected in the Fourth Gospel, encompassing the two cognate lexemes ergazomai and ergon. The analysis is organized according to the subjects who are performing a given work, to wit: the Father, the Son, Jesus’ disciples (including Abraham) and, finally, the people hostile toward God, designated in the Gospel by the general term world. Interestingly enough, both of the studied lexemes appear in John’s Gospel only on the lips of Jesus. Additionally, as it turns out, the Johannine concept of work covers a whole range of meanings: the activity of the Father and the Son (who give life and perform judgment), the salvific mission of the Son, Jesus’ teaching and his obedience to the Father’swill, miraculous healings, human deeds in general (both good or bad), disciples’ fulfillment of God’s will, meaning primarily their faith in Jesus as the Messiah and the Son of God. In a nutshell, the very essence of the work of the Father and the Son (and continued by Jesus’ disciples) can be encapsulated in the concept of salvation.

11

Światłość w ciemności świeci i ciemność jej nie zaskoczyła / nie przyłapała”. Narracyjne uzasadnienie nowego tłumaczenia J 1,5

63%

Grochowski Z.

Studia Elbląskie

|

2016

|

vol. 17

119-133

DE

Das Verb καταλαμβάνω bei Joh 1,5 ist in der Regel als „erfassen” und „ergreifen” übersetzt. Aber dieses Wort ist anders verstanden bei Joh 12,35 (als „überfallen”, „überraschen”, „hereinbrechen”) obwohl in beiden Fällen dasselbe Subjekt ist: „die Finsternis”. In der Wahrheit handelt es sich um ein anderes Objekt: bei Joh 1,5 ist es „das Licht” und bei Joh 12,35 – „die Leute”. Nach der Meinung vom Autor dieses Artikels, kann man eine Idee zu entdecken unerwartet „überrascht” / „ertappt” zu sein auch bei Joh 1,5. Der Logik der Erzählung von Johannesevangelium und vor allem eine Szene von Gefangennanhme Jesus bei Joh 18,1 – 14, begründet dieser Übersetzung.

EN

The verb καταλαμβάνω is usually translated in Jn 1:5 as to „comprehend”, „overpower”, „overcome”. The same word, however, in Jn 12:35 is understood differently (as to „comeupon”, „overtake”, ecc.), although in both cases the subject is the same: „the darkness”. To be frank the object is different: in Jn 1:5 it is „the light”, in Jn 12:35 – „the people”. But by the opinion of the author of the article it is allowed to discover the idea of to „surprise” / „catch” / „come upon” / „overtake” also in Jn 1:5. The logic of the narrative of the Gospel of John and especially the scene of the Arrest of Jesus (Jn 18:1 – 14) authorizes this (a littleinnovatory) translation.

12

Jezus Janowy jako objawiciel oblicza Ojca

63%

Wróbel M. S.

Verbum Vitae

|

2011

|

vol. 20

191-203

EN

The present article deals with the essential message of the Fourth Gospel which is based on the relation between Father and Son. The main motive of this article is the last verse of the Prologue (Jn 1:18) which appears like leitmotive in the various contexts of the Gospel of John. In the first part of the article the author describes the relation between Father and Son in the Fourth Gospel. He stresses especially a deep communion between them which determines the function of Son as the Revealer of His Father. In the second part of the article the author makes analysis on the function of Jesus as the Revealer of Father. This function can be seen especially in His words and acts. The main goal of this function is the faith of the Jesus’ disciples in God who is the loving Father and Donor of salvation. In the power of faith every human being can recognize in Jesus the face of Father whose main feature is Love until the mystery of the Cross.

PL

The present article deals with the essential message of the Fourth Gospel which is based on the relation between Father and Son. The main motive of this article is the last verse of the Prologue (Jn 1:18) which appears like leitmotive in the various contexts of the Gospel of John. In the first part of the article the author describes the relation between Father and Son in the Fourth Gospel. He stresses especially a deep communion between them which determines the function of Son as the Revealer of His Father. In the second part of the article the author makes analysis on the function of Jesus as the Revealer of Father. This function can be seen especially in His words and acts. The main goal of this function is the faith of the Jesus’ disciples in God who is the loving Father and Donor of salvation. In the power of faith every human being can recognize in Jesus the face of Father whose main feature is Love until the mystery of the Cross.

13

Egzegeza J 11,1-46 w ujęciu retoryki semickiej

51%

Kontny D.

Scriptura Sacra

|

2020

|

issue 24

37-77

EN

The context of the research was that various commentators pointed to different structures of the text under examination. The reader may have the impression that this is done on a feeling which is not a scientific method. The aim of the research was to develop the structure of the text using the scientific method. The method of Hebrew rhetoric, developed by Roland Meynet, was used. A result was obtained which indicates that the structure of the text studied is schematically as follows: A (11:1-19), B (11:20-32), A’ (11:33-46). The conclusion was drawn that the examined text means a sign which reveals the power over physical death, it also conveys the information that faith in Jesus opens to the gift of eternal life and assumes the healing of love, as well as the resurrection of people is possible at the price of death and resurrection of Jesus.

PL

Kontekstem przeprowadzonych badań było stwierdzenie, że różni komentatorzy wskazują na inne struktury badanego tekstu. Celem badań było opracowanie struktury tekstu przy zastosowaniu metody naukowej. Posłużono się metodą retoryki hebrajskiej, którą opracował Roland Meynet. Uzyskano wynik, który wskazuje, że struktura badanego tekstu schematycznie wygląda następująco: A (11,1-19), B (11,20-32), A’ (11,33-46). Wyciągnięto wnioski, że badana treść oznacza znak, który objawia władzę nad śmiercią fizyczną, przekazuje także informację, iż wiara w Jezusa otwiera na dar życia wiecznego oraz zakłada uzdrowienie miłości, a także zmartwychwstanie ludzi jest możliwe za cenę śmierci i zmartwychwstania Jezusa.

Refine search results

11 Verbum Vitae

1 Scriptura Sacra

1 Studia Elbląskie

4 Wróbel M. S.

2 Tomaszewski T.

2 Witczyk H.

1 Grochowski Z.

1 Kontny D.

1 Kręcidło J.

1 Kubiś A.

1 de la Potterie I.

1 2020

1 2016

1 2015

1 2014

1 2011

2 2010

2 2008

1 2007

1 2006

2 2004

Władza w Ewangelii św. Jana

Janowa wizja kapłaństwa Chrystusa i Jego uczniów (J 17)

Wiara w Pismach Janowych

"Żydzi", którzy uwierzyli Jezusowi

Słowo Boga w słowach Jezusa

Jezus przynosi Ewangelię Samarii (J 4,1-42)

Modlitwa Jezusa-Kapłana o uświęcenie Dwunastu (J 17,17-19)

Wspólnota pojednana z Bogiem w Jezusie Chrystusie – Nowej Świątyni

Świadectwo Boga Ojca o Jezusie w Ewangelii wg św. Jana

Janowe rozumienie pracy Boga i człowieka. Studium zastosowania terminów ἐργάζομαι oraz ἔργον w czwartej Ewangelii

Światłość w ciemności świeci i ciemność jej nie zaskoczyła / nie przyłapała”. Narracyjne uzasadnienie nowego tłumaczenia J 1,5

Jezus Janowy jako objawiciel oblicza Ojca

Egzegeza J 11,1-46 w ujęciu retoryki semickiej