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Przymierze noachickie jako przykład koncepcji przymierza w tradycji kapłańskiej

100%
Arndt M.
The Biblical Annals
|
1986
|
vol. 33
|
issue 1
5-21
PL
Der Bundęsgedanke im Alten Testament ist nicht eindeutig; man kann das, was P berit nennt und dabei ais rein theologischen Begriff versteht, in einem fur P eigenen Sion ais Bund verstehen. KIares Beispiel dafür ist der Bundesschluss mit Noach in Gen 9, 1-l7. Das Dauern seines Heilswillens offenbart Gott dadurch, dass er das geschaffene Leben vor der Vernichtung rettet. Der Hensch und mit ihm alles Leben behalten trotz Sunde und Gericht den SchSpfungasegen und di Gottesebenbildlichkeit. Die Aufforderungen Gen 9, 4-6 sind weder Gebote noch Bundesbedingungen, sondern sie stellen eine paranetische Einfuhrung zum Bundesschluss dar. Der Bund selbst ist nach P eine bedingungslose Gabe, die Noach und alle zukunftigen Geschlechter der Menschheit für immer erhalten. Das von menschlichem Handeln unabhängige Bundeszeichen wird immer die gfittliche Zuwendung, Gnade und Treue verkunden.
2
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Arka Noego a opisy potopu w tekstach sumeryjskich i akadyjskich

71%
Obidowicz A. J.
Ruch Biblijny i Liturgiczny
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2019
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vol. 72
|
issue 3
EN
This article contains new suggestions for interpreting and translating the story of Noah’s Ark in Genesis regarding the building material of the ark as well as its dimensions. According to the author of the article, the dimensions of the ark given in the book of Genesis are too large to have been built by a team of several people within seven days. Since the description of the ark’s construction was probably taken from the older Epic of Gilgamesh, this article attempts to determine its dimensions based on Sumerian and Akkadian texts as well as Babylonian mathematics.
PL
Artykuł zawiera nowe propozycje interpretacji i przekładu opowiadania o arce Noego zawartego w Księdze Rodzaju dotyczące budulca arki, a także jej wymiarów. Zdaniem autora artykułu wymiary arki podane w Księdze Rodzaju są zbyt duże, by kilkuosobowy zespół mógł ją zbudować w ciągu 7 dni. Ponieważ opis budowy arki autor biblijny zaczerpnął najprawdopodobniej ze starszego Eposu o Gilgameszu, w artykule podjęto próbę ustalenia jej wymiarów w oparciu o teksty sumeryjskie i akadyjskie oraz matematykę babilońską.
3
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Geneza i teologiczne orędzie biblijnej relacji o potopie (Rdz 6-9)

67%
Dziadosz D.
The Biblical Annals
|
2010
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vol. 2
|
issue 1
47-76
EN
The memory of a disastrous and vast deluge that took place in a very distant past appears in the texts of legends that originated in many civilizations and cultures. The biblical tradition, or rather traditions (pre-pastoral and pastoral), borrow numerous images and symbols from this heritage of mankind, so that within their own monotheistic theology the episode in the history of the early stage of mankind could be recorded. What in the Middle East mythologies and epics was ascribed to jealous gods’ whims, in Gen 6-9 is presented as the work of a just God, who rightly punishes the corrupted mankind for having destroyed His work of creation. In the biblical tradition also another theological motif appears that is completely missing from any ancient accounts of the deluge - the motif of God’s mercy and God's salutary interference into the history of the world and of man that aims at a revival of the universe and assumes the shape of a new work of creation. The present article tackles the issue of Gen 6-9 in a broad context of its relation to analogous Middle East traditions in order to show the origin, the process of editing as well as the literary and theological specificity of the biblical account of the Flood as completely as possible.
4

Geneza i teologiczne orędzie biblijnej relacji o potopie (Rdz 6-9)

67%
Dziadosz D.
Roczniki Biblijne
|
2010
|
vol. 2(57)
47-76
EN
The memory of a disastrous and vast deluge that took place in a very distant past appears in the texts of legends that originated in many civilizations and cultures. The biblical tradition, or rather traditions (pre-pastoral and pastoral), borrow numerous images and symbols from this heritage of mankind, so that within their own monotheistic theology the episode in the history of the early stage of mankind could be recorded. What in the Middle East mythologies and epics was ascribed to jealous gods’ whims, in Gen 6-9 is presented as the work of a just God, who rightly punishes the corrupted mankind for having destroyed His work of creation. In the biblical tradition also another theological motif appears that is completely missing from any ancient accounts of the deluge - the motif of God’s mercy and God's salutary interference into the history of the world and of man that aims at a revival of the universe and assumes the shape of a new work of creation. The present article tackles the issue of Gen 6-9 in a broad context of its relation to analogous Middle East traditions in order to show the origin, the process of editing as well as the literary and theological specificity of the biblical account of the Flood as completely as possible.
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