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1

Miasto podzielone, miasto uwikłane. Literackie portrety Jerozolimy w twórczości izraelskiego poety Jehudy Amichaja

100%

Piątek A.

Studia Azjatystyczne

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2016

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issue 2

105-118

EN

Yehuda Amichai (1924-2000), one of the greatest contemporary Israeli poets, lived and worked in Jerusalem for decades. In his works, he presents the image of Jerusalem as a city with a long and complicated history, a matter of dispute and a unique place on the map of the world. With remarkable skill he paints portraits of the holy city of three religions, an important center for many cultures, and a place of residence of several communities. From each of these perspectives (religious, political and social), Jerusalem in Amichai’s texts appears as a diversified city entangled in antagonisms.This article is intended to present selected fragments of the poet’s texts describing these urban confrontations from the perspective of an individual – a sensitive and a concerned resident of Jerusalem. Then texts quoted show that Amichai sees his city as a microcosm in which mutual relations and tensions lose their merely local significance and gain a universal human meaning. Scenes from everyday life become symbolic and acquire universal sense. History, an integral part of the Jerusalem landscape, involves the residents and affects their perception of the world.

PL

Yehuda Amichai (1924-2000), one of the greatest contemporary Israeli poets, lived and worked in Jerusalem for decades. In his works, he presents the image of Jerusalem as a city with a long and complicated history, a matter of dispute and a unique place on the map of the world. With remarkable skill he paints portraits of the holy city of three religions, an important center for many cultures, and a place of residence of several communities. From each of these perspectives (religious, political and social), Jerusalem in Amichai’s texts appears as a diversified city entangled in antagonisms. This article is intended to present selected fragments of the poet’s texts describing these urban confrontations from the perspective of an individual – a sensitive and a concerned resident of Jerusalem. Then texts quoted show that Amichai sees his city as a microcosm in which mutual relations and tensions lose their merely local significance and gain a universal human meaning. Scenes from everyday life become symbolic and acquire universal sense. History, an integral part of the Jerusalem landscape, involves the residents and affects their perception of the world.

2

Jerozolima Amosa Oza (na podstawie powieści Mój Michał)

93%

Tarnowska B.

Białostockie Studia Literaturoznawcze

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2016

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vol. 9

EN

The article presents the image of Jerusalem of the 1950s. Despite the realistic topography of the Holy City in My Michael, the line between the imagery of urban space and the world of the protagonist’s inner experiences has been blurred. The labirynth-like space of Jerusalem becomes not only the material equivalent of Hanna’s deteriorating mental health, but also a universal metaphor of loneliness, madness and suffering.

3

Cisza zaryglowanego miasta. O pejzażu dźwiękowym Jerozolimy w prozie Amosa Oza

93%

Tarnowska B.

Przegląd Orientalistyczny

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2018

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issue 1-2 (265-266)

127-139

EN

The aim of this article is to analyze Jerusalem’s soundscape as depicted in the works of the Israeli writer Amos Oz, employing the notion of a “soundscape” created by the Canadian musicologist R. Murray Schafer and developed within the interdisciplinary field of “sound studies”. Oz’s literary vision of Jerusalem refers mainly to the period of the riots and armed attacks in the 1940s, as well as to the later division of this city that lasted until 1967. The most distinctive and most often presented sounds, the so called soundmarks, in Oz’s prose create the specific character of Jerusalem and its identity as distinct from the rest of Israel. It is depicted as an outlying, gloomy and “distrustful” city that is overwhelmed with fear. The sounds of nature, such as reverberations of wind or voices of wild and domestic animals (howling of jackals, barking of dogs or caterwauling of cats) merge with the sounds belonging to the sphere of culture (clangour of bells, tunes of the piano), as well as with those of firings and explosions. Because of the lack of noise generated by cars, the soundscape of Jerusalem is typical of rustic spaces rather than of the spaces of other modern cities: all sounds, even the most low-keyed rustles and humming, are audible in its dominant silence.

4

Fundacja sanktuarium Kubbat As-Sachra wyrazem pobożności lub polityki kalifa ABD AL-MALIKA IBN MARWANA

81%

Nowogórski P.

Saeculum Christianum. Pismo Historyczne

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2017

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vol. XXIV

39-46

EN

At the end of the seventh century Caliph Abd al-Malik ibn Marwan built the sanctuary Qubbat as-Sachra on the Temple Mount in Jerusalem. It is difficult to explain the reasons for this foundation. Perhaps he wanted to make it a place of hajj. During this time, Mecca was under the occupation of the anti-caliph Ibn Zubair. Another reason could be the desire to commemorate the night journey of the Prophet Muhammad. Available written sources do not clearly explain any of these hypotheses. The location, architecture and decoration suggest that the Caliph built a magnificent monument to the power and glory of Islam.

5

Najazd faraona Sziszaka/Szeszonka na Kanan. Relacja biblijna a źródła egipskie

81%

Nowogórski P.

Saeculum Christianum. Pismo Historyczne

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2018

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vol. XXV

21-32

EN

In the twentieth year of his reign Pharaoh Sheshonq invaded Canaan. This expedition is described in the inscription on the Bubastite Portal in Karnak. However, in two places in the Bible there is information about the invasion of Pharaoh Shishaq to Judah (1 Kings 14:25 – 26; 2 Chronicles 12:1 – 12). Generally, in contemporary science, both descriptions are considered to be a report about the same event. Accurate analysis of both texts does not allow such an interpretation. It leads to two conclusions: the sources talk about two different military campaigns, and Shishaq and Sheshonq I are not the some person. There is a clear lack of coherence between the biblical text and the Egyptian inscription in a few places. The biblical description is more in the nature of midrash than the historical chronicle. Religious issues come to the first place, and historical ones remain in the background.

6

Kamień i ból. Obraz Jerozolimy w poezji Jehudy Amichaja

81%

Tarnowska B.

Białostockie Studia Literaturoznawcze

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2015

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vol. 6

EN

The article presents the image of the Holy City of Jerusalem in the poetry of one of the most distinguished Israeli artists, Jehuda Amichai. Here, the imagery includes the dominant motifs of stone, water, and light. Stone, as shown in the images of soaring temples and houses, symbolizes, on the one hand, power and stability; it guards the past and expresses religious zeal. On the other hand, however, it emerges as if from “below” to represent decay, chaos, oblivion, and death. Mourning associates stone with water – through the image of tears or sea – and with artificial light, which again is semantically negative. Furthermore, while the light, for example, helps to reveal the nocturnal glory of ancient architecture, it becomes associated with the lightning – the biblical symbol of God’s wrath. Eventually, it warns us and, at the same time, foresees the impending catastrophe.

7

The Symbolic and Allegorical Parallel “Kiev – Jerusalem” in Taras Shevchenko’s Writing

81%

Bigun O. g.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2013

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issue 2(2)

85-96

EN

This article is a part of the bigger work entitled The Ambivalence of Byzantism in Taras Shevchenko’s Writings. The aim of the article is studying the problem of perception and interpretation of the mytheme of Jerusalem in the works by Taras Shevchenko. The crosscultural, semiotic, hermeneutic and comparative analyses allow for discovering deep semantic levels of the “Jerusalem” loci in the works by T. Shevchenko, for clearing out its subtexts and for defining its poetic structure and the levels of the artistic interpretation. In the result of the analyses it has been found that the association “Kiev–Jerusalem” in the works by Shevchenko has its loci of various meanings, which have been formed in the course of a long trajectory within the historic space. The mytheme “Jerusalem” is realized primarily in its Biblical and genetic aspect. The contents of the “Jerusalem idea” proves Shevchenko’s solid knowledge of the Old Testament dogmas in the field of the Judaic history and culture. The resemblance of/between Kiev and Jerusalem is formed on the basis of [the] allegories, the poetical means aiming at the context reading with regard to the urgent social and historic reality. Introducing the mytheme “Jerusalem” into a discourse of fiction, T. Shevchenko accounts for actualization/transposition of its Biblical semantic field/range unto the social, political, cultural and spiritual needs of the epoch. The image of Kiev in Shevchenko’s works has strong sacred characteristics/connotations which indirectly correlate with Christian viewpoints. The importance of Kiev as the spiritual habitable globe is underlined by frequent recollections about numeruous temples, monasteries, saints, monks, icons, pilgrimage traditions, etc. The results of the research can be used for courses in the Ukrainian History of Literature and Theory, for text-books and training aids, for further comparative studies of Shevchenko’s works. The results of the study are addressed to philologists and researchers of the Ukrainian literature. The academic novelty of this article lies in the fact that the mytheme “Jerusalem” in Shevchenko’s works has for the first time become the object of individual research and that theoretic aspects and comparative typological levels of this problem have been elaborated.

8

METAFORYCZNE OBRAZOWANIE SFERY SACRUM W POEZJI INNY LISNIANSKIEJ NA PRZYKŁADZIE UTWORÓW В ПРИГОРОДЕ СОДОМА I ИЕРУСАЛИМСКАЯ ТЕТРАДЬ (W UJĘCIU KOGNITYWNYM)

81%

Letka-Spychała O.

Acta Neophilologica

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2011

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vol. XIII

189-199

EN

The article is devoted to the analysis of the metaphorical description of the sacred and profane in the Inna Lisnyanskaya’s poetry. The two cycles of Lisnyanskaya’s poems Jerusalimskaya tetrad’ and W prigorodie Sodoma are the subject matters of this analysis. The author concentrated on the motifs of two different biblical towns - Sodom and Jerusalem. The former destroyed by God, due to the sins committed by its inhabitants, have become synonymous with vices such as adultery. The latter holly city of Judaism is described in this article as a part of sacred space.

9

The Boundaries of Jerusalem

70%

Biger G.

Polish Political Science Yearbook

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2021

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issue 2 (50)

77-88

EN

Earlier this year, President Donald Trump presented his Peace Plan for Israel and the Palestinians. The plan also dealt with the future boundaries of Jerusalem. Jerusalem is the only city ruled by a sovereign regime, the State of Israel, which declared Jerusalem as its Capital city and draw its boundary lines. Except for the US, the status and boundaries of Jerusalem are not accepted by any other international or national entity. Only the United States, which accepts Jerusalem as the capital city of Israel, agreed to accept its Israeli declared boundaries. Jerusalem’s status and boundaries stand at the core of the dispute between Israel and the Palestinian Authority, which wishes to restore the pre-1967 line. The city of Jerusalem was divided during the years 1948-1967 between Israel and Jordan. The Palestinian Authority thus calls for a separation of Jerusalem between two independent states. Today, Jerusalem has an urban boundary that serves partly as a separating line between Israel and the Palestinian Autonomy, but most countries do not accept the present boundaries, and its future permanent line and status are far from establishing. Jerusalem is a unique city. This article presents a brief history that should help understanding its uniqueness.

10

Cudowność przyrody w 'Opisie Pańskich dziwów i cudów w Jerozolimie' Perdikasa z Efezu

70%

Budzanowska D.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2012

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vol. 22

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issue 1

39-57

EN

Perdicas of Ephesus lived probably in XIVth century in Constantinople. He was cleric and prothonotary of Ephesus. Perdicas visited Jerusalem, Bethany, Bethpage and Bethlehem. He as writer and pilgrim described in his poem, which consists of 259 verses, the miraculous events and places connected principally with Jesus’s and his mother’s history. A poem written by Perdicas indicates the great role of nature: sky, clouds, light, rocks, stones, water and plants, which glorify their Creator and serve Him in miraculous places of the Holy Land, occupied by Saracens.

LA

XIV saeculo Constantinopoli vitam agebat Perdicas Ephesius, qui clericus ac protonotarius Ephesi patriarchae erat. Ille peregrinator et scriptor Hierosolyma, Bethaniam, Bethphage and Bethlehem visitabat. Perdicas poema fecit, in quo loca sancta in ducentis quinquaginta novem versibus descripsit. Hic poeta etiam de natura pulchra Palaestinae narrat. Caelum, nebulae, lux, rupes, lapides, aqua plantaeque mire adorant Creatorem suum et serviunt Deo in locis Terrae Sanctae, quae a Saracenis occupata sunt.

11

Nazwy Jeruzalem i Jerozolima w użyciu św. Łukasza

70%

Kudasiewicz J.

The Biblical Annals

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1973

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vol. 20

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issue 1

17-36

PL

Die Ausdrücke „Jerusalem” oder „Hierosolyma” werden von allen Schriften des Neuen Testaments am häufigsten im III. Evangelium benutzt.: Es zeugt davon, dass Lukas besonderes Gewicht auf das Thema der heiligen Stadt gelegt hat. Dabei ist auch das beachtenswert, dass er die Doppelform benutzt. Was für eine Bedeutung hat diese doppelte Form in Bezeichnung der Palästinas Hauptstadt? Diese Frage bemühten sich die früheren Exegeten (A. Harnack, W. M. Ramsay, R. Schütz) und die gleichzeitigen (H. Schürmann, W. Schmauch, J. C. Young, P . Winter) zu beantworten . Das Problem blieb doch offenstehen. Erst die rigoristische Anwendung der redaktionsgeschichtlichen Methode erlaubt dieses Problem zu entscheiden . 1. Der Ausdruck „ Hierosolyma” tritt in den beiden lukanischen Werken immer in einem geographisch-politischen Kontext und meistenteils in Zusammenstellung mit anderen Städten des Imperiums hervor. Hierosolyma ist also eine geographische Bezeichnung. 2. Der Ausdruck „Jerusalem” tritt dagegen immer in einem heilsgeschichtlichen Kontext hervor. Jerusalem ist ein Schauplatz der Grundereignisse der Heilsgeschichte: Leidens, Todes, Auferstehung und Himmelfahrt Jesu . In der Apostelgeschichte ist Jerusalem Schauplatz der Verfolgungen, Leiden und Todes der Jünger und Apostel Jesu . Jerusalem ist auch ein Ausgangspunkt der guten Botschaft und es ist diejenige Stadt, die Jesus und sein e Jünger zurückgeworfen hat. Es ist die Stadt der Christophanie und ein Ziel vieler Pilgerfahrten. Also bewusst und zweckmässig benutzt Lukas die Doppelform.

12

Justinian, Pilgrimages and the Theotokos: Imperial Propaganda in De Aedificiis V

70%

Biamino M.

Studia Ceranea

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2022

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vol. 13

215-237

EN

This article analyses Book V of De Aedificiis, specifically focusing on Aed. V, 6–9. Building on previous studies that demonstrate Procopius’ journey within this book along an ancient road traditionally used by pilgrims, it is noted how, in what can be considered the second part of the book, the historian focuses on the churches built by Justinian for the Theotokos, all situated on high points in Palestine. Based on this, the article seeks to explain how this insistence on the churches of the Virgin on hillsides, combined with the theme of pilgrimage, serves court propaganda, which may have promoted a de-Judaization and a de-Nestorianization of Palestine. Additionally, it is hypothesized that Procopius may have drawn inspiration, given the subject matter, from a genre closely related to pilgrimage, such as that of itineraria.

13

Obraz Syjonu w Ps 134 źródłem natchnienia dla Łukasza w przedstawieniu roli Jeruzalem w Łk-Dz

58%

Mielcarek K.

The Biblical Annals

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2009

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vol. 1

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issue 1

191-200

EN

The aim of the article is to show the relationship between an image of Zion-Jerusalem in the Ps 134 and the Lucan theology of the Holy City. Even though it is not easy to draw a certain conclusion on the issue, one could say that the Lucan idea of the Holy City is much more compound that the one present in the Psalter, but it is certainly built upon it. At first the third evangelist took the Psalmist’s point of view stressing both the role of Jerusalem and its sanctuary, but in the conclusion of his two volume work he preserved only a salvation-historical function of the City separating it from its cultic context.

14

Jerusalem Trapped between the Vatican, Moscow, Republican Evangelism, Judaic Messianism, and Islam

58%

Huppert U.

Krytyka Prawa. Niezależne studia nad prawem

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2019

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vol. 11

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issue 4

101-115

EN

Jerusalem, especially the Temple Mount (Moriah), has been sanctified by the three biggest monotheistic religions. By Judaism – the binding of Isaac (Old Testament), King David pronouncing Jerusalem the capital of the ancient country of Israelites, and two demolished temples. By Christianity – Christ prayed in the Second Temple, and was later crucified and buried in Jerusalem. The ruins of the Second Temple be-came the site where the Muslim Al-Aqsa Mosque was built. The contemporary conflict is marked by: the emergence of the State of Israel (1948) and the capturing of Jerusalem (1967), Russian influences exerted by the Orthodox Church and Oriental churches, the political impact of Jewish messianism combined with a mass support for evangelical fundamentalism as offered by the Republican Party in the US, the conflict between the West and Israel, focusing on Jerusalem as the tinderbox for “contemporary messiahs”.

PL

Jerozolima, a szczególnie Góra Świątynna (Moria), została uświęcona przez trzy największe monoteistyczne religie. Przez judaizm – przez poświęcenie Izaaka (Stary Testament), ustanowienie Jerozolimy przez króla Dawida stolicą starożytnego państwa Izraelitów i dwie zburzone świątynie. Przez chrześcijaństwo – Chrystus modlił się w Drugiej Świątyni, został w Jerozolimie ukrzyżowany i pochowany. Na tejże Górze Świątynnej, na gruzach Drugiej Świątyni, posadowiono meczet muzułmański Al Aksa. Współczesny konflikt wyznaczony został przez: powstanie Państwa Izraela (1948) i opanowanie wschodniej Jerozolimy (1967), wpływy Moskwy poprzez prawosławie i kościoły orientalne, wpływ polityczny mesjanizmu żydowskiego przy masowym wsparciu fundamentalizmu ewangelickiego poprzez partię republikańską w Stanach Zjednoczonych, konflikt islamu z Zachodem i Izraelem, skoncentrowany wokół Jerozolimy jako punkt zapalny „współczesnych Mesjaszów”.

15

Jerozolima w potrzasku między Watykanem, Moskwą, ewangelikami republikańskimi, mesjanizmem judaistycznym i islamem

58%

Huppert U. J.

Krytyka Prawa. Niezależne studia nad prawem

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2019

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vol. 11

|

issue 3

278-291

EN

Jerusalem, especially the Temple Mount (Moriah), has been sanctified by the three biggest monotheistic religions. By Judaism – the binding of Isaac (Old Testament), King David pronouncing Jerusalem the capital of the ancient country of Israelites, and two demolished temples. By Christianity – Christ prayed in the Second Temple, becoming later crucified and buried in Jerusalem. The ruins of the Second Temple became the site where the Muslim Al-Aqsa Mosque was built. The contemporary conflict is marked by: the emergence of the State of Israel (1948) and the capturing of Jerusalem (1967), Russian influences exerted by the Orthodox Church and Oriental churches, the political impact of Jewish messianism combined with a mass support for evangelical fundamentalism as offered by the Republican Party in the US,the conflict between the West and Israel, focusing on Jerusalem as the tinderbox for “contemporary messiahs”.

PL

Jerozolima, a szczególnie Góra Świątynna (Moria), została uświęcona przez trzy największe monoteistyczne religie. Przez judaizm – przez poświęcenie Izaaka (Stary Testament), ustanowienie Jerozolimy przez króla Dawida stolicą starożytnego państwa Izraelitów i dwie zburzone świątynie. Przez chrześcijaństwo – Chrystus modlił się w Drugiej Świątyni, został w Jerozolimie ukrzyżowany i pochowany. Na tejże Górze Świątynnej, na gruzach Drugiej Świątyni, posadowiono meczet muzułmański Al Aksa. Współczesny konflikt wyznaczony został przez: powstanie Państwa Izraela (1948) i opanowanie wschodniej Jerozolimy (1967), wpływy Moskwy poprzez prawosławie i kościoły orientalne, wpływ polityczny mesjanizmu żydowskiego przy masowym wsparciu fundamentalizmu ewangelickiego poprzez partię republikańską w Stanach Zjednoczonych, konflikt islamu z Zachodem i Izraelem, skoncentrowany wokół Jerozolimy jako punkt zapalny „współczesnych Mesjaszów”.

16

Caelestis urbs Hierusalem

58%

Starowieyski M.

Warszawskie Studia Teologiczne

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2017

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vol. 30

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issue specjalny

350-365

17

„Od wschodu i zachodu, północy i morza” (Mt 8,11) – wariant tekstologiczny cyrylickiego ewangeliarza z Biblioteki Prawosławnego Patriarchatu Jerozolimskiego (slav. 19)

58%

Ostapczuk J.

Rocznik Slawistyczny

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2015

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issue LXIV

18

„Od wschodu i zachodu, północy i morza” (Mt 8,11) – wariant tekstologiczny cyrylickiego ewangeliarza z Biblioteki Prawosławnego Patriarchatu Jerozolimskiego (slav. 19)

58%

Ostapczuk J.

Rocznik Slawistyczny

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2015

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vol. 64

63-78

EN

The article is devoted to one textological variant found only in the Cyrillic Gospel abbreviated lectionary from The Library of the Orthodox Patriarchate in Jerusalem (Slav 19). To two directions of the world – East and West – mentioned in Matthew 8,11, two other – North and the Sea (instead of the South) – were added. On the basis of this addition, with comparison to Luke 13,29 (where four directions of the world are mentioned), it was possible to confirm presumption of K. Ivanova that this manuscript was not written either in the Holy Land or at St. Catherine’s Monastery. Application of the word “Sea” used instead of “South” points to Balkans, including historical territories of Serbia, where this manuscript was created and later donated to one of the monasteries in the Holy Land.

19

"Matka Jego zachowywała wszystkie te słowa w sercu" (Łk 2, 51b)

58%

Tronina A.

The Biblical Annals

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2005

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vol. 52

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issue 1

67-79

PL

1. The sanctuary in Jerusalem has always been a place in which the word of God is present amidst Israel. St. Luke adds the Christological aspect to the biblical theology of the temple. 2. The third Gospel from its beginning points to Jesus as the genuine and ultimate Temple of the new People of God, the place of a salvific encounter between God and man. The Acts of the Apostles transpose these symbols on the Church. 3. The Gospel of Childhood according to St. Luke emphasises the role of Mary in the history of salvation. The Mother of Jesus is the icon of the Church and model for all disciples, whose “heart” should a living temple of the Word. 4. The biblical Revelation ends with a vision of “the holy city Jerusalem coming down out of heaven from God” (Acts 21:10). There is no temple in this city, for its Temple is the Lord, God almighty, and the Lamb (Acts 21:22).

20

Hezekiah and the Centralization of Worship (2 Kgs 18:4.22)

58%

Lemański J.

Collectanea Theologica

|

2022

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vol. 92

|

issue 1

29-62

PL

Czy Ezechiasz przeprowadził reformy religijne, których celem była centralizacja kultu w Jerozolimie? Na to pytanie trudno dać jednoznaczną odpowiedź. Opis reform jest lakoniczny i stereotypowy (2 Krl 18,4.22). Okoliczności historyczne wydają się jednak sprzyjać uznaniu go za historyczny. Również badania archeologiczne, choć jednoznacznie nie potwierdzają, to nie pozwalają też zdecydowanie zaprzeczyć takiej możliwości, choć wielu badaczy uważa, że nie było żadnego masowego napływu migrantów z północy, a wzrost populacji pod koniec VIII w. przed Chr. był naturalnym procesem demograficznym. Teksty poświęcone monarchii (1–2 Sm; 1–2 Krl) oraz samej centralizacji kultu (Pwt 12) lepiej wpisują się w sytuację z końca VII w. (czasy Jozjasza), zarówno gdy patrzymy na nie od strony analizy krytycznoliterackiej, jak i od strony analizy sytuacji polityczno-społecznej. Postać Ezechiasza mogła być jednak uznana przez autorów z VII w. przed Chr. za prekursora reform z czasów Jozjasza ze względu na „historyczną” informację o zniszczeniu przez niego kultu węża Nechusztana.

EN

Did Hezekiah carry out religious reforms aimed at centralizing worship in Jerusalem? It is difficult to give an unequivocal answer to this question. The description of reforms is laconic and stereotypical (2 Kgs 18:4.22). The historical circumstances, however, seem to favor its recognition as historical. Also archaeological research, although not confirming unequivocally, does not allow to deny such a possibility either, even if many researchers believe that there was no massive influx of migrants from the north and that the population growth towards the end of 8th c. BCE was a natural demographic process. Texts devoted to the monarchy (1–2 Sam; 1–2 Kgs) and to the centralization of worship (Deut 12) fit better with the situation at the end of the 7th c. BCE (time of Josiah), both when we look at them from the point of view of literary criticism and from the perspective of political and social situation. However, the figure of Hezekiah could be considered by the authors of the 7th c. BCE as a precursor of the reforms of Josiah’s time due to the “historical” information about his destruction of the serpent cult of Nehushtan.

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Miasto podzielone, miasto uwikłane. Literackie portrety Jerozolimy w twórczości izraelskiego poety Jehudy Amichaja

Jerozolima Amosa Oza (na podstawie powieści Mój Michał)

Cisza zaryglowanego miasta. O pejzażu dźwiękowym Jerozolimy w prozie Amosa Oza

Fundacja sanktuarium Kubbat As-Sachra wyrazem pobożności lub polityki kalifa ABD AL-MALIKA IBN MARWANA

Najazd faraona Sziszaka/Szeszonka na Kanan. Relacja biblijna a źródła egipskie

Kamień i ból. Obraz Jerozolimy w poezji Jehudy Amichaja

The Symbolic and Allegorical Parallel “Kiev – Jerusalem” in Taras Shevchenko’s Writing

METAFORYCZNE OBRAZOWANIE SFERY SACRUM W POEZJI INNY LISNIANSKIEJ NA PRZYKŁADZIE UTWORÓW В ПРИГОРОДЕ СОДОМА I ИЕРУСАЛИМСКАЯ ТЕТРАДЬ (W UJĘCIU KOGNITYWNYM)

The Boundaries of Jerusalem

Cudowność przyrody w 'Opisie Pańskich dziwów i cudów w Jerozolimie' Perdikasa z Efezu

Nazwy Jeruzalem i Jerozolima w użyciu św. Łukasza

Justinian, Pilgrimages and the Theotokos: Imperial Propaganda in De Aedificiis V

Obraz Syjonu w Ps 134 źródłem natchnienia dla Łukasza w przedstawieniu roli Jeruzalem w Łk-Dz

Jerusalem Trapped between the Vatican, Moscow, Republican Evangelism, Judaic Messianism, and Islam

Jerozolima w potrzasku między Watykanem, Moskwą, ewangelikami republikańskimi, mesjanizmem judaistycznym i islamem

Caelestis urbs Hierusalem

„Od wschodu i zachodu, północy i morza” (Mt 8,11) – wariant tekstologiczny cyrylickiego ewangeliarza z Biblioteki Prawosławnego Patriarchatu Jerozolimskiego (slav. 19)