Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 7

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  Księga Przysłów
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Słowo Boże jedynym źródłem najwyższej i doskonałej prawdy (Prz 30,1-6)

100%
Piwowar A.
Verbum Vitae
|
2008
|
vol. 13
53-86
PL
L'ultimo redattore del Libro dei Proverbi doveva avere un motivo importante per inserire nel testo di questo libro sacro l'insegnamento di un pagano; proveniente da Massa, chiamato Agur. Dalla sua dottrina possiamo dedurre che egli era un proselita oppure un saggio pagano che conosceva benissimo la tradizione biblica sapienziale: lo fanno capire molte allusioni e riferimenti ai testi biblici deli'Antico Testamento.Il presente articolo e dedicato alla prima parte delle parole di Agur (Pr 30, 1-6), la quale si concentra sulla sua ricerca della sapienza. Essa ha carettere di una testimonianza che viene basata sull'esperienza personale dell'autore. Il testo possiede una struttura raffinata. Inizia con l'autopresentazione di Agur (v. 1a), poi segue il cosidetto enigma dei destinatari secondo l'interpretazione classica del testo ( v. 1b) che, in verita, e una confessione delia faticosa ricerca delia sapienza da parte del saggio. In seguito Agur ammette la sua incapacita di conoscere e di raggiungere la sapienza (vv. 2-3), perche nessun uomo puó conoscerla da solo, basandosi soltanto sulle sue proprie forze (v. 4). Alia fine il sapiente riconosce con umilta che la vera sapienza e contenuta nella Parola di Dio, che e la suprema fonte di essa (vv. 5-6). In questo modo l'insegnamento di Agur si avvicina e sostiene la tradizione biblica sapienziale che identifica la Sapienza con la Parola di Dio (cf. Sir 24,23; Ba 4,1).
2
Publication available in full text mode
Content available

Mądrościowe odczytanie przykazania: „Nie mów fałszywego świadectwa przeciw bliźniemu swemu” (Wj 20,16; Pwt 5,20) w Księdze Przysłów

63%
Demitrów A.
Verbum Vitae
|
2015
|
vol. 28
91-132
PL
Przykazania w biblijnym Izraelu stanowiły trwały fundament relacji z Bogiem i z drugim człowiekiem, będąc tym samym podstawowym elementem formowania się społeczności ludzkiej. Z tego względu przykazanie „Nie mów fałszywego świadectwa przeciw bliźniemu swemu” nabierało szczególnej wartości. Wielość i różnorodność sytuacji skłaniała do prawnych uściśleń, czego potwierdzeniem jest kodeks praw w Księdze Wyjścia i w Księdze Powtórzonego Prawa. Równie ważny był jednak dla ludu wybranego proces kształcenia i formowania poprzez przyswajane mądrościowe sentencje i przysłowia, które przyczyniały się do ukształtowania właściwych postaw. Częste w Księdze Przysłów nawiązywanie do potrzeby składania prawdziwych zeznań i zarazem przestrogi przed fałszywym świadectwem stanowią potwierdzenie ogromnej roli wychowawczej tego przykazania w mądrościowym nurcie biblijnego Izraela.
EN
The commandments, in the context of biblical Israel, constituted a solid foundation for one’s relationship with both God and man, thus providing the basic element for the shaping of human society. In this regard, the commandment “You shall not bear false witness against your neighbour” gained particular significance. The very quantity and variety of social and moral situations led naturally to legal specifications, as confirmed by the code of laws in the Books of Exodus and Deuteronomy. Beyond this, equally important for the chosen people was the process of formation and education through accumulated sapiential maxims and proverbs which contributed to the formation of right attitudes. References to the need for bearing true witness and ipso facto warnings against bearing false witness appear frequently in the Book of Proverbs, and they serve to confirm the great educational role of this commandment in the sapiential thought of biblical Israel.
3
Publication available in full text mode
Content available

Znaczenie terminu ’mwn w Prz 8,30a

63%
Piwowar A.
The Biblical Annals
|
2009
|
vol. 1
|
issue 1
103-126
EN
Parlando della Sapienza nell’Antico Testamento non si può omettere Prv 8, 22-31. Questa pericope fornisce la chiave per stabilirne l’origine e per definirne la natura. Prv 8, 22-31 è testo fondamentale per scoprire quale sia il rapporto tra la Sapienza e Dio ed anche quale fu il ruolo della Sapienza nell’opera della creazione del mondo. Per poter capire tali questioni dobbiamo prima affrontare il grande problema costituito dal versetto 30a. In esso troviamo la perenne crux ìnterpretum legata alla parola ’amóri. Problematico non è soltanto il suo significato, ma anche il suo ruolo sintattico nella frase.
4
Publication available in full text mode
Content available

Gniew człowieka w Księdze Przysłów

63%
Demitrów A. J.
Verbum Vitae
|
2018
|
vol. 34
87-127
EN
The article is dedicated to analysis of the statements in the Book of Proverbs concerning man’s wrath. After a preliminary depiction of the attitude of man’s wrath, the author presents the basic vocabulary, namely the nouns and verbs used by the sages of Israel to convey that hard reality. In the second part of the article, after unfolding the structure of Proverbs, particular sayings mentioning the human expression of wrath are discussed. A characteristic feature of the Book of Proverbs is depicting human attitudes in parallel, thus each of the sayings is linked to a suggested positive attitude to be embraced, so as not to yield to the negative inclination toward wrath and impulsiveness. The frequency with which the issue is raised, the variety of social contexts where it appears, as well as the great concern for positively changing the tendency of humankind toward wrath – all prove how significant and topical the subject is.
PL
Artykuł jest poświęcony analizom wypowiedzi Księgi Przysłów na temat gniewu człowieka. Po wstępnym przedstawieniu postawy gniewu człowieka autor ukazał zasadnicze słownictwo w postaci rzeczowników i czasowników, którymi posłużyli się mędrcy Izraela dla oddania tej trudnej rzeczywistości. Następnie w drugiej części artykułu zostały omówione poszczególne sentencje, w których wzmiankowana jest reakcja gniewu. Cechą charakterystyczną Księgi Przysłów jest ukazanie postaw ludzkich paralelnie, stąd każda z sentencji zawiera także sugerowaną postawę, jaką trzeba podjąć, aby nie ulec negatywnej skłonności gniewu i zapalczywości. Częstotliwość podejmowanego zagadnienia, rozmaitość kontekstów społecznych, w jakich się pojawia, oraz wielka troska o pozytywną zmianę gniewnej skłonności w człowieku świadczą o wadze i aktualności tematu.
5

Znaczenie terminu ’mwn w Prz 8,30a

63%
Piwowar A.
Roczniki Biblijne
|
2009
|
vol. 1(56)
103-126
XX
Parlando della Sapienza nell’Antico Testamento non si può omettere Prv 8, 22-31. Questa pericope fornisce la chiave per stabilirne l’origine e per definirne la natura. Prv 8, 22-31 è testo fondamentale per scoprire quale sia il rapporto tra la Sapienza e Dio ed anche quale fu il ruolo della Sapienza nell’opera della creazione del mondo. Per poter capire tali questioni dobbiamo prima affrontare il grande problema costituito dal versetto 30a. In esso troviamo la perenne crux ìnterpretum legata alla parola ’amóri. Problematico non è soltanto il suo significato, ma anche il suo ruolo sintattico nella frase.
6
Publication available in full text mode
Content available

Metafora drzewa życia w Księdze Przysłów

63%
Pudełko J. J.
Warszawskie Studia Teologiczne
|
2017
|
vol. 30
|
issue 3-4
120-132
EN
The Book of Proverbs presents four texts where the tree of life metaphor appears: 3:18; 11:30; 13:12; 15:4. They obviously allude to the heavenly tree, which – according to the description in Genesis – stood in the middle of the Garden of Eden. The motif is also present in tales and beliefs of ancient Near East cultures (Mesopotamia, Egypt, Canaan), which somehow affected its biblical use. The pre-sence of this metaphor in the Book of Proverbs indicates that regaining life that had been lost in the Garden of Eden was identified with gaining the divine gi= of wisdom. The tree of life, i.e. a gi= of a blessed life, means following the paths of wisdom in all its aspects: speech, desires, acts and relationships
7
Publication available in full text mode
Content available

Człowiek leniwy na tle wzorów pracowitości (Prz 6,6-11)

51%
Piwowar A.
Verbum Vitae
|
2014
|
vol. 25
41-79
EN
The article presents the Book of Proverb’s teachings concerning work and laziness. The analysis is based on the pericope of Prov. 6:6-11 which focuses on the juxtaposition of human sloth and animals’ industriousness. The text shows human work in its extremes and expresses the author’s most significant ideas concerning the aspect analyzed here. The article begins with the synthesis of what the didactic books of the Old Testament teach about work, with particular emphasis on the Book of Proverbs. The article then offers an exegetical analysis of the selected pericope, including the Greek text of Prov. 6:8a-c, where the book’s translator mentions another model of diligence alongside the ant, namely the bee. Prov. 26:13-16 is also referred to here, for the text plays a significant role in completing the picture of lazy man.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.