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Księga Ozeasza w Septuagincie

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Strzałkowska B.
Collectanea Theologica
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2016
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vol. 86
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issue 4
77-102
EN
The Book of Hosea plays a special role in the life and theology of ancientIsrael. Serving as an opening to the Minor Prophets (the Book of theTwelve) both in the Hebrew and Greek traditions, it is a source of importanttheological interpretations. The article focuses on the Book of Hosea inthe Septuagint. It presents its role in the context of the Greek Book of theTwelve, together with the manuscripts and critical editions of LXXHos,indicating the textual richness of this book in antiquity. It also attempts toshow the character of the Greek text, its translation techniques, its omissionsand additions and other aspects, discussing also the dating of the book inthe Greek tradition.
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„Nawróćcie się do Pana” (Oz 14,3). Nawrócenie jako istota relacji Boga z człowiekiem

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Pikor W.
Collectanea Theologica
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2016
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vol. 86
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issue 4
63-76
EN
The article focuses on the theme of return/conversion in the book ofHosea. The issue is presented from the perspective of two covenant partners:God and Israel. The starting point is the refusal of Israel to return to Godand the dangerous punitive return of Yahweh to his people. The final partconcentrates on the conversion of the people to Yahweh which is possiblethanks to the prior return of God to his people with forgiveness. These fourdifferent dynamics of return are recovered on the basis of 22 appearancesof the verb šûb in the Book of Hosea.
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Chrystologiczna interpretacja Księgi Ozeasza w starożytności i średniowieczu

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Bardski K.
Collectanea Theologica
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2016
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vol. 86
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issue 4
193-204
EN
The Christian interpretations of the prophet Hosea in the light of themystery of Christ follow three ways. Firstly, the life of the prophet and hismarriage to an adulterous woman (Hos 1:2-9) was seen as a typologicalprefiguration of the marriage of Christ and the Church (Hos 2:9,21-22).Secondly, some verses have been interpreted on the historical level asa prophetic annunciation of the coming of Christ, containing his teachings(Hos 6:6) or foretelling events of his life (Hos 6:2; 9:12; 11:10). Finally, on thesymbolic level, some literary motifs have been connected in a metaphoricalway with the mystery of Christ (Hos 6:3; 10:12; 13:3).
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Księga Ozeasza w Qumran: rękopisy biblijne (4Q78-79, 4Q82), cytaty w zwojach niebiblijnych (CD, 4Q163, 4Q177; 4Q434) i Peszer do Księgi Ozeasza (4Q166-167)

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Parchem M.
Collectanea Theologica
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2016
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vol. 86
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issue 4
139-171
EN
Like the rest of the prophetic books of the Bible, the Book of Hosea enjoyedmuch popularity and appreciation among the members of the Qumrancommunity. This fact is attested by three Biblical manuscripts of the book(4Q78-79, 4Q82), various quotations in “The Damascus Document”: CD1:13-14 (= Hos 4:16), CD 4:19 (= Hos 5:11), CD 8:3; 19:5-6 and par. 4Q266 (=Hos 5:10), CD 20:16 (= Hos 3:4), in the “Isaiah Pesher” (4Q163 frag. 23, col. 10, line 14 = Hos 6:9), in “The Midrash on the Last Days” (4Q177 col. 10, lines 13-14 = Hos 5:8), in the document “Bless, oh my soul, the Lord” (4Q434 frag. 7b, lines 2-3 = Hos 2:20) and, most of all, “Pesher Hosea” that remained in two scrolls (4Q166-167). It should be noted that quoting the book of Hosea with the introductory formula: “of which it is written” (CD 1:13) or “as it is said” (CD 19:15; 20:16) proves that this work, as in the case of the other biblical books, was considered to be an authoritative writing at Qumran. It is also worth pointing out that in most cases the quotations from the Book of Hosea were aptly and neatly chosen with a special regard to their original contexts (descriptions of and references to the Syro-Ephraimite War) – in the Qumran writings they are used to present the idea of the conflict between the community and its opponents. Discovering two manuscripts of “Pesher Hosea” (4Q166-167) in the Judean Desert at the Dead Sea testifies to the fact that the Biblical Book of Hosea was carefully studied by the community members and that its text served as a source of the commentary which not only mentions and alludes to historical events, but shows the eschatological aspect as well. Unfortunately, due to the miserable condition of both of the extant pesher manuscripts, drawing any final conclusions appears to be rather impeded, sometimes even impossible.
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Intertekstualna funkcja cytatu z Księgi Ozeasza w Mateuszowej Ewangelii Dzieciństwa

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Adamczewski B.
Collectanea Theologica
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2016
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vol. 86
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issue 4
125-138
EN
A detailed intertextual analysis of the links between Mt 2:13-15 and theLucan text of Acts 3 leads to the conclusion that the text of Mt 2:13-15 isan outcome of a strictly sequential, but on the other hand a highly creativereworking of the ideas, motifs, and key words which occur in Acts 3.Therefore, it can be argued that the quotation from LXX Hos 11:1, whichconcludes the text of Mt 2:13-15, was used and consciously modified byMatthew in order to illustrate intertextually the Lucan ideas which arecontained in the concluding part of Acts 3: the fulfilment in Jesus of thatwhich God foretold by the prophets (Acts 3:18,21), Jesus as the new Prophetlike Moses (Acts 3:22-24), and Jesus being in a particular relationship withGod (Acts 3:25-26).
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Ideał kapłana w Księdze Ozeasza

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Szmajdziński M.
Verbum Vitae
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2010
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vol. 17
69-105
PL
Księga Ozeasza jest świadectwem prorockim z VIII w. dotyczącym Królestwa Północnego. Życie religijne przybrało tam w znacznym stopniu kształt synkretyczny, co było związane w jakimś sensie ze stanem kapłaństwa na tych terenach. W Księdze Ozeasza można odnaleźć teksty, w których jest przedstawiona ostra krytyka postępowania kapłanów izraelskich. Najobszerniejsze oskarżenie znajduje się w Oz 4,4-14. Inne teksty to: Oz 5,1-7; 6,7-10; 8,1-7; 10,1-8. Podstawowym zarzutem stawianym przez Ozeasza kapłanom jest odrzucenie przez nich znajomości Boga i Jego Prawa, co jest równoznaczne z odrzuceniem miłości. Inne zarzuty to: nadużycia w składaniu ofiar, uleganie pogańskim kultom, prostytucja sakralna, wpływ na wybór króla, a nawet morderstwa. Prorok nie ograniczył się tylko do krytyki kapłaństwa, lecz starał się też nakreślić pewien ideał kapłana. Na ten obraz składają się następujące elementy: kapłan zna Boga i Jego Prawo; kapłan naucza lud; kapłan ukazuje, że Jahwe jest jedynym Bogiem; kapłan nie służy obcym bogom; kapłan nie oddaje czci złotemu cielcowi; składane ofiary służą pojednaniu z Bogiem; kapłan nie cudzołoży z prostytutkami; kapłan jest wolny od polityki; kapłan szuka rady jedynie u Boga; kapłan nie zabija. Ten program stanowi szczególny „dekalog”, który jest drogą do osobistej świętości. Realizacja wszystkich tych przykazań sprawia, że kapłan staje się prawdziwie wybranym wśród wybranych.
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Ciężar ojcostwa w Księdze Ozeasza

80%
Szmajdziński M.
Verbum Vitae
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2011
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vol. 20
59-92
EN
In the Book of Hosea a noun "'ab" does not appły to the prophet or Yahweh, but an idea of their fatherhood occurs in the prophecy. The prophet was called to be a husband of the woman of whoredom and a father of the children of whoredom. Hosea accepted this calling and consequently remained in love with them. In this way he became an image of God's love for His people. In the marital and parental story of Hosea, Yahweh reveals His torn heart. It shows that He not only loves Israel, but also how does it. In the face of the continuous infidelity of the Chosen People, God's love must be stronger than human sin. It was shown in the image of patemal and motherly love, it signifies complete love which was expressed in a human way in the Book of Hosea. Yahweh always forgives, loves and gives new life. In spite of the fact that Israel is really "the son of whoredom" who rejects love and knowledge of God as his Father and Saviour, he still remains in the bonds of God's incomprehensible love and is called "the son of God".
PL
In the Book of Hosea a noun "'ab" does not apply to the prophet or Yahweh, but an idea of their fatherhood occurs in the prophecy. The prophet was called to be a husband of the woman of whoredom and a father of the children of whoredom. Hosea accepted this calling and consequently remained in love with them. In this way he became an image of God’s love for His people. In the marital and parental story of Hosea, Yahweh reveals His torn heart. It shows that He not only loves Israel, but also how does it. In the face of the continuous infidelity of the Chosen People, God’s love must be stronger than human sin.It was shown in the image of paternal and motherly love, it signifies complete love which was expressed in a human way in the Book of Hosea. Yahweh always forgives, loves and gives new life. In spite of the fact that Israel is really “the son of whoredom” who rejects love and knowledge of God as his Father and Saviour, he still remains in the bonds of God’s incomprehensible love and is called “the son of God”.
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