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1

Psalm 110 jako przykład teologii kapłaństwa w Psałterzu

100%

Tułodziecki T.

Verbum Vitae

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2007

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vol. 12

33-56

PL

Dass Psalm 110 zur Gruppe der Königspsalmen gehört, ist längst anerkannte Tatsache. Auch sind sich die Exegeten weitgehend darüber einig, dass er die Situation der Thronbesteigung schildert. Die Meinungsverschiedenheiten beginnen schon, wenn es um Fragen der Datierung oder des historischen wie religionsgeschichtlichen Hintergrundes und Zusammenhanges geht. Hinsichtlich der Datierung umfassen die gegebenen Antworten bekanntlich den Zeitraum von der frühen Königzeit bis zur makkabäischen Epoche. Der Psalm könne auf die Inthronisation Davids, Salomos oder sogar Simon gewidmet worden sein, vielleicht sogar auch auf die Amtsübernahme des künftigen Messiaskönig hinweisen. Kurzum, der Psalm bittet viele Möglichkeiten von Antworten, die allerdings in keinem Falle ein einer ganz bestimmten Situation einfügbares Bild ergeben. Dass der Psalm 110 gleichzeitig dem König und dem Priester gewidmet ist, es scheint, die messianische Erklärung die wahrscheinlichste zu sein.

2

Widzenie Boga w świetle Księgi Psalmów

100%

Tułodziecki T.

Verbum Vitae

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2009

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vol. 16

107-122

PL

Gottes Angesicht schauen heißt in vielen Texten des AT, besonders in den Psalmen: 11,7; 16,11; 17,15; 21,7; 27,13; 36,10; 42,3; 63,3; 140,14. Aber Gott zu sehen, hieß in Israel auch etwas anders als in seiner Umwelt: dazwischen steht das Bilderverbot. Wenn also der Gott Israels sein Angesicht verbirgt, dann bedeutet das unter den Bedingungen der Religion Israels grundsätzlich: es gibt nicht einmal mehr einen Anhalt für das Offenbarsein Gottes. Von Israel verbarg sich Jahwe nicht mutwillig, sondern unwillig, nicht von Anfang an, sondern im Gang der Geschichte. Das ist eine Reaktion auf die Taten des schuldig gewordenen Volkes, das durch Götzenverehrung ganz weit von einzigen wahren Gott entfernt wurde. Diese Schuld wurde vor allem von den Propheten des VIII Jahrhunderts eingeklagt. Seitdem nur der verborgene Gott ist der Retter. Ibn kann man begegnen nur auf dem Weg des Glaubens. Deshalb das Wort „Gottes Angesicht schauen“ heißt vielmehr Gott anbeten und durch Liturgie und Kultus verehren. Das geschieht im Tempel und in der Gemeinschaft der an den einen Gott gläubigen Bruder und Schwestern.

3

Pod władzą królewską (Ps 2)

100%

Bazyliński S.

Verbum Vitae

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2002

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vol. 1

57-74

PL

L'articolo prende in esame il Sal 2, evidenziando anzitutto il principio dell'autorità regale presentato dal salmista. Il commento delle singole parti del salmo (vv.1-3; 4-9; 10-12) si incentra sulle relazioni tra Dio e il re di Israele, facendo emergere il ruolo di questultimo quale plenipotenziario e vassallo di Yhwh. Infine, l'analisi si sofferma sulla recezione del Sal 2 nel NT e in quattro Padri della Chiesa (Atanasio, Agostino, Ilario, Eusebio), ponendo in rilievo la particolare attenzione che l'interpretazione neotestamentaria e patristica dà al dominio di Cristo.

4

Opiewać Boże panowanie (Ps 96)

100%

Bazyliński S.

Verbum Vitae

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2002

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vol. 2

65-88

PL

L’analisi del Sal 96, inno tripartito (vv.1-6; 7-10; 11-13) che loda Dio, si focalizza in particolare su tre inviti a proclamare la buona novella (vv.2.3.10). L’articolo evidenzia l’apertura universale della proclamazione in base all’ampiezza dei suoi locutori («tutta la terra») e destinatari («le genti», «tutti i popoli») e fa emergere il messaggio teologico incentrato sulla signoria di Yhwh. Lo studio individua inoltre le modalità dell’annuncio. L’attività degli annunciatori è costante, abbraccia il passato, il presente e il futuro; essa è qualificata con tre aggettivi: araldica, narrativa, informativa, e conferma Yhwh, re e protettore di tutti i popoli, con il canto e con la gioiosa celebrazione.

5

Grzesznik na drodze nadziei (Ps 130)

100%

Pikor W.

Verbum Vitae

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2006

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vol. 9

49-68

PL

Was für eine Hoffnung kann ein sündiger Mensch haben? Diese Frage orientiert unsere Lektüre vom Psalm 130. Die Analyse der Struktur sucht nach der Dynamik der Hoffnung. Sie entsteht in der dialogischen Beziehung des menschlichen Sündenbewußtseins mit dem barmherzigen Gott. Der Psalmist entdeckt als Fundament seiner Hoffnung Gottes Vergebung, Gnade und Erlösung. Deshalb erlebt er noch inmitten des Erwartens auf Gottes Wort der Vergebung seine Sicherheit bezüglich Gottes heilenden Eingreifens.

6

Bóg nieskory do gniewu - bogaty w miłosierdzie (Ps 103)

88%

Witczyk H.

Verbum Vitae

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2003

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vol. 3

81-97

PL

In Psalm 103, God is portrayed as full of mercy, slow to anger. The author asks himself: how can one conciliate the picture of God who in His mercy heals the sinner with the image of God who is angry. The author analyzes several ways in which God's mercy is revealed in relation to the sinner and various forms of sin. Mercy means God's way of leading man away from evil, from the sin of pride, and particularly idolatry. Sins, which destroy man and tear him away from God arouse anger in God. The autbor proves that God, in showing mercy to man who realizes the effects of his sins and calls to Him, removes in this way the cause o f His anger. There are two images of God in Psalm 103 and in other Old Testament texts which are not in contradiction: a God of mercy and a God of anger. However, they should be seen dynamically: anger invokes mercy, which is always possible then, when man turns to God, who is God of the Covenant.

7

Nieprzyjaciele w Psalmach

75%

Łach S.

The Biblical Annals

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1971

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vol. 18

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issue 1

33-49

PL

There often arises the problem of „enemies” in the Psalms persecuting the psalmists. Since in the studies the Psalmists are no longer identified with David there exists an unceasing discussion among scholars not only about the identification of the Psalmists themselves but also about the identification of their persecuting enemies. No satisfactory answer has been given by those who following Smend’s hypothesis, which explains a collective „I” in the Psalms, considered the persecuted to be the devout (hasîdîm) Israelites and the persecuting enemies to be the disloyal Israelites who abandoned their Law (Rahlfs). No sufficient answer has been also given in the studies of those who, regarding a cult the origin of the Psalms, considered „enemies” to be: either sorcerers bringing about misfortunes on the others (Mowinckel), or foreign enemies of Israel whom the Israelit kings intended to defeat with Jahve’s help (Birkenland), or the false accusers of the innocent (Schmidt), or the ones who chased those who sought sanctuary in the temple (Delekat) or demanded a righteous judgement (Beyerlin). After a critical examination of the above-mentioned opinions the author presented different definitions of „enemies” as well as various changes occuring in the Psalms as regards a denotation of „enemies” and their hostile activities. On the grounds of this material and especially on the grounds of contents of the prayers of the persecuted the author arrieved at the conclusion that „enemies” in the Psalms were anonymous private individuals who intended consciously or unconsciously to dissuade the Psalmist (Balla) from a fidelity to Jahve and His Testament.

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Radość pielgrzymowania. Psalm 122 w perspektywie historycznej i teologicznej

51%

Szymik S.

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2016

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vol. 25

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issue 1

171-181

EN

The content of the article is a literary, historical and theological analysis of Psalm 122. After discussing the literary properties of the text and its place within the Psalms of Ascents (Pss 120–134), and its structure (vv. 1–2. 3–5. 6–9), the author gives three main interpretations of Psalm 122 that exist in accordance with the interpretations of the introductory formula (Songs of Degrees, Songs of Ascents, and Songs of Pilgrims). Psalm 122 is traditionally considered as authentic pilgrim’s song and it is also the view of the author. Subsequently the text applies literary and exegetical analysis to its three parts, which reveals both the historical and theological meaning of Psalm 122: joy of the pilgrimage (vv. 1–2), the description of Jerusalem (vv. 3–5), a prayer for peace and prosperity (vv. 6–9). The objective of the article was to use a correct method of biblical analysis, applying complementarily historical and theological exegesis in order to show the spiritual significance of Psalm 122 for Christian existence.

9

Dawid pokutujący w Biblii i w kantacie „Davide penitente” Wolfganga Amadeusa Mozarta

45%

Wronka S.

Ruch Biblijny i Liturgiczny

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2017

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vol. 70

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issue 4

EN

David, the king of Israel, is an outstanding figure in Biblical history. Exceptionally talented, he left many wonderful works in various fields: religion, politics, and art. However, he was not free of errors, or even of committing crimes, yet he was capable of rising up from them through penitence and invoking the God of mercy. This is most evident after he had committed adultery with Bathsheba and led her husband Uriah the Hittite to death, as well as after the census. I discuss these cases and also deal with the penitential psalms, which reflect David’s attitude. In the second part, I analyze Mozart’s cantata Davide penitente (KV 469), in which he used the music from the Great Mass in C Minor, K. 427 c-moll to the Italian Psalm Paraphrases of the eighteenth century. I discuss the origins of the piece and of the libretto and comment on it at the musical and verbal level. The cantata is a harmonious synthesis in which the rich music complements the inspired words, reflecting its internal tension and emotions. Listening to this composition, we can more fully experience the contents contained within the Biblical text and delve into David’s dramatic world, which is always illuminated by God’s grace.

PL

Dawid, król Izraela, jest wybitną postacią w historii biblijnej. Niezwykle utalentowany, zostawił wiele wspaniałych dzieł na różnych polach ‒ religijnym, politycznym, artystycznym. Nie ustrzegł się jednak poważnych błędów, a nawet zbrodni, ale potrafił się z nich podnieść przez pokutę, odwoływanie się do Bożego miłosierdzia. Widać to najlepiej po cudzołóstwie z Batszebą i doprowadzeniu jej męża Uriasza do śmierci oraz po spisie ludności. Autor omawia te przypadki i zatrzymuje się także nad psalmami pokutnymi, które są refleksem postawy Dawida. W drugiej części została zanalizowana kantata Davide penitente Mozarta (KV 469), w której kompozytor wykorzystał muzykę z Wielkiej Mszy c-moll (KV 427/417a) do włoskich parafraz psalmów z XVIII wieku. Autor omawia genezę utworu i libretto oraz komentuje go w warstwie muzycznej i słownej. Kantata stanowi harmonijną syntezę, w której bogata muzyka dopełnia natchnione słowa, oddaje ich wewnętrzne napięcia i emocje. Słuchając tego utworu, można głębiej przeżyć treści zawarte w tekście biblijnym i wniknąć w dramatyczny świat Dawida, rozświetlony zawsze Bożą łaską.

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Tomasz M. Dąbek OSB, Modlić się Psalmami, Wydawnictwo Benedyktynów, Tyniec–Kraków, 2019, ss. 98

45%

Ćwikła J.

Poznańskie Studia Teologiczne

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2020

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issue 36

281-285

EN

The Book of Psalms is one of the most popular and most read Bible books. For over 2,000 years, both Jews and Christians - including Catholics, Protestants and Orthodox Christians - have been reading it. It is worth emphasizing, however, that this is not an easy book. It was created in a culture foreign to us, in a foreign language (Hebrew - biblical) - it was written by people with a different mentality than ours. Therefor to understand it, you need the right knowledge. Unfortunately, this can only be obtained at theological faculties. It is known, however, that not all Bible readers feel called to study theology. Many exegetes understand this and write comments for them on Bible books, including the Book of Psalms. One of these exegetes is Fr. professor Tomasz M. Dąbek, the author of the book: To pray with Psalms, which was published in 2019 in Tyniec–Krakow. He divided his dissertation into several parts, which he titled: Introduction (pp. 7–8), Psalter as a prayer book of the People of God of the First Covenant (pp. 9–44), Psalms in the New Testament (pp. 45–58), Psalter as a prayer book to monks, consecrated persons and clergy (pp. 59–68), Psalter in the liturgy and in the personal prayer of a Christian (pp. 69–74), Thoughts about some Psalms (pp. 75–94), Summary (pp. 95–96) and Bibliographic proposals (pp. 97–98). This review presents his book.

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Psalm 110 jako przykład teologii kapłaństwa w Psałterzu

Widzenie Boga w świetle Księgi Psalmów

Pod władzą królewską (Ps 2)

Opiewać Boże panowanie (Ps 96)

Grzesznik na drodze nadziei (Ps 130)

Bóg nieskory do gniewu - bogaty w miłosierdzie (Ps 103)

Nieprzyjaciele w Psalmach

Radość pielgrzymowania. Psalm 122 w perspektywie historycznej i teologicznej

Dawid pokutujący w Biblii i w kantacie „Davide penitente” Wolfganga Amadeusa Mozarta

Tomasz M. Dąbek OSB, Modlić się Psalmami, Wydawnictwo Benedyktynów, Tyniec–Kraków, 2019, ss. 98