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Suffering and Prayer in the Messianic Community of Jas 5:13a

100%
Naseri C.
Verbum Vitae
|
2021
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vol. 39
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issue 4
1159-1174
EN
Jas 5:13a encourages anyone within the community who suffers to pray. The text does not, however, specify whether the prayer is for the elimination of suffering or for the grace to endure it. The aim of this work, therefore, is to identify the purpose of the prayer proposed in v. 13a. The method employed is an analysis of v. 13a in its immediate context of Jas 5:13-18. The study reveals that the phrase “prayer of faith” in v. 15a offers significant clues as to the purpose of the prayer in v. 13a. The prayer of faith is a renewal of one's commitment to God and their trust in God. The invitation to pray in v. 13a is therefore a request to reaffirm that commitment to God in time of trials. The conclusion is that James is calling on Christians who suffer to reiterate their commitment to God despite their trials, and to pray for the grace to courageously endure their challenges.
2
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Nábožnosť podľa Jak 1,27

84%
Pavelčík J.
Studia theologica
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2019
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vol. 2
19-42
EN
The study interprets the concept of piety according to James 1:27 with particular reference to both the Old Testament background and the theological context of the Letter of James. The category of purity not only determines the prerequisites for the approach to God, but also defines the boundaries between the community of the believers and the “world” considered as the main source of defilement to be avoided. The ethical requirement of keeping oneself unstained by the “world” and the requirement of social care provided to orphans and widows constitute – in the vertical dimension – the primary conditions for proper relation to God, which is similarly expressed in the horizontal dimension by visible acts of piety.
3
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Wychowanie do mądrości – dydaktyczna perswazja w Jk 3,13-18

84%
Muszytowska D.
Verbum Vitae
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2012
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vol. 21
183-201
EN
The Letter of James is a didactic piece of writing. Its genre of parenetic letter or protreptic discourse and abundant usage of diatribe indicate that the author wants to show his readers the proper attitude to Christian life. James’ appeal is based on double-track argumentation: what is good and profitable vs. what is bad and unprofitable. Into this reasoning is inserted the argumentation of Jas 3,13-18, focused on appealing to Christian fellows to live their lives wisely. James distinguishes between worldly wisdom and God’s wisdom, and urges Christians to live according to the latter because it bears good fruits in the life of the community, such as justice, peace, concord, truth, gentleness. On the other hand, earthly wisdom, which he calls demonic, results in opposing negative values that can be noticed in social life. These are attitudes like quarrel, discord, envy, boastfulness, negation of truth. The conclusion that has to be deduced by the reader is evident – only the life guided by God’s wisdom is worth living.
4
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The Intricate Relationship Between Targum Jonathan and the New Testament Exemplified by “Targumic” Statements in Acts 13:21–22 and James 5:7–8

84%
van Staalduine-Sulman E.
Collectanea Theologica
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2023
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vol. 93
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issue 1
103-113
PL
Istnieją podobieństwa pomiędzy sposobem, w jaki Targum Jonatana wyjaśnia hebrajski tekst Biblii, a sposobem, w jaki autorzy Nowego Testamentu używają tych samych tekstów. Trudno jest jednak zidentyfikować dokładną relację pomiędzy Targumem Jonatana a Nowym Testamentem. W niniejszym artykule analizowane są dwa przykłady „targumicznych” przekładów w Nowym Testamencie: Dz 13,21–22 i Jk 5,7–8. Na podstawie badań możemy stwierdzić, że (1) trudno znaleźć identyczną formę egzegezy, choć jest kilka podobnych przypadków i paralel; (2) musimy dołożyć wszelkich starań, by opisać podobne przypadki jak najdokładniej, gdyż w tych przypadkach są zarówno podobieństwa, jak i różnice; (3) nie ma żadnej bezpośredniej relacji pomiędzy Targumem Jonatana a Nowym Testamentem; ale (4) mogą być one ostrożnie używane jako środek do ich lepszego wzajemnego zrozumienia, a także (5) do lepszego rozumienia, jak żydowscy autorzy – a włączam tu także nowotestamentalnych żydowskich naśladowców Jezusa – czytali i rozumieli ich Pisma.
EN
There are similarities between the way Targum Jonathan explains the Hebrew texts and the way the New Testament authors use the same texts. However, it is hard to identify the exact relationship between Targum Jonathan and the New Testament. Two examples of “Targumic” translations in the New Testament are explored in this article: Acts 13:21–22 and James 5:7–8. All in all, we can say that (1) it is hard to find identical forms of exegesis, although there are several similar cases and parallels; (2) we must do our best to describe similar cases as precise as possible, because there are both similarities and contradictions in all these cases; (3) there is no direct relationship between Targum Jonathan and the New Testament; but (4) they can be used cautiously as a means to better understand each other and (5) to better understand how Jewish authors – I include the New Testament Jewish followers of Jesus here – read and understood their Scriptures.
5
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Veritas graeca, veritas latina et veritas confessionis w staropolskich tłumaczeniach Nowego Testamentu na przykładzie Listu Jakuba

67%
Wojciechowska K., Rosik M.
Poznańskie Studia Polonistyczne. Seria Językoznawcza
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2018
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vol. 25
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issue 2
315-325
EN
The article aims at the example of the Letter of James to show how the theological reforms and hermeneutic and critical New Testament editions were reproduced in Polish translations of the 16th and 17th centuries. The authors show that on the level of textual criticism and philological solutions, Polish New Testament translators really derived from the achievements of European biblical studies, but remained faithful to the confessional tradition and not to the Greek testimonies. The reception of Reformation at the hermeneutic and theological level looks much worse. Interpreters usually do not take up polemics or defensive positions.
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