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CO MAJÍ SPOLEČNÉHO MÉŠOVA STÉLA A 2 KRÁL 3?

100%
Mackerle A., Kučerová V.
Studia theologica
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2011
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vol. 13
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issue 4
1-24
EN
The authors analyze both the Mesha inscription and the text of 2 Kings 3, and ask what role the Israelite-Moabite conflict plays in them. They argue that these texts mention a conflict, but otherwise have hardly anything in common; they differ both in terms of the literary genre and as concerns the historical details. Thus, they should not be harmonized, and when used for a reconstruction of Transjordan history in 9th century BC, their specific literary genres should be respected. In contrast, however, the authors compare the role of divinity in both texts, and came to the conclusion that divinity plays a distinctive, decisive role in both texts. In this respect, the Mesha stele is much closer to 2 Kings 3 than to other royal memorial (or dedicatory) inscriptions.
2

MOTÍVY BOŽIEHO MILOSRDENSTVA V Ž 89 V PERSPEKTÍVE SPEVU BENEDICTUS (LK 1,68-79)

100%
Tyrol A.
Verba Theologica. Teologický časopis
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2017
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vol. 16
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issue 2
20 – 28
EN
The two texts demonstrate the desire for the salvation of God‘s people of the Old Testament and ascribe the glory to God for this salvation. The first text shows the Psalmist and his call for salvation and the second poem portrays the priest Zachariah and his hymn glorifying God for saving Israel. This study brings biblical-theological perspective to the dynamics of life based on faith and hope of God‘s people, between the desire for salvation and the joy in its fulfillment.
3
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Danielovy dvorské příběhy jako vzor chování Žida uprostřed pohanské společnosti (Dan 1–6)

100%
Mackerle A.
Studia theologica
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2007
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vol. 9
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issue 1
42-55
EN
The court tales in the first six chapters of the Book of Daniel reflect the social situation during the relatively peaceful time preceding the Maccabean crisis. Daniel represents a model of Jewish behavior in the midst of a pagan society with its demands and values. A Jew in such a situation has two possible answers or reactions to the surrounding society: acceptance or refusal. The present article analyses four tales from the Book of Daniel (chapters 1, 2, 3, and 6) and the criteria Daniel and his companions used for deciding whether the demands and values of the surrounding pagan society are to be accepted, or if there is a case for refusal and, eventually, martyrdom.
4
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ŠABAT JAKO ZNAMENÍ SVOBODY

100%
Pacner S.
Studia theologica
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2013
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vol. 15
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issue 1
1–23
EN
The article addresses the following issue: Is the command to refrain from work on this day a limitation for a person or, on the contrary, does it provide an individual with space of freedom? The author explores the etymology of the term Shabbat and asks a question regarding the origins of celebrating this day. He finally deals with the texts in which the term appears. It follows from these texts that the Old Testament perceives this command in a positive manner, namely as an instruction which serves a person’s freedom. It is not concerned, however, with the instruction to refrain from work alone; this is primarily a positive effort to bless this day. By refraining from work and blessing this day, people imitate their Creator. The Shabbat thus becomes a visible sign of Israel’s relationship with the Lord and the Lord’s relationship with Israel; it is a day of freedom and joy.
5
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Biblické argumenty apoštola Pavla v Gal 4,21–31

100%
Tichý L.
Studia theologica
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2009
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vol. 11
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issue 4
1-14
EN
The article deals with the pericope Gal 4.21-31 (thus it is delimited by the author) in which the apostle Paul once more uses arguments from the Old Testament to convince the recipients of the Letter of the right way to reach justification before God. Actual quotations of the Old Testament are only in the verses 27 and 30. However, in the first part of the pericope (4.22-26) Paul alludes to the story of Abraham's two sons and two wives adding the interpretative key in v. 24: 'these things are said allegorically'. Although there is no consensus among authors in what sense Paul applies this principle to the biblical texts it is preferable to see here rather a typological approach than a pure allegory because Paul does not certainly deny a real story in the text of Genesis. However, for Paul the decisive factor in interpreting biblical texts was the person and life of Jesus Christ. In this light we must also see the quotations of Isa 54.1 in v. 27 and Gen 21.10 in v. 30, even though Paul may have been influenced by the reading of these biblical texts in Jewish liturgy. As for Paul, so for all true believers in Christ, the gift of the freedom Christ has brought must remain living.
6

První báseň o stvoření (Gn 1,1 -- 2,4a) a její české překlady

100%
Slama P.
Listy filologické (Folia philologica)
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2010
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vol. 133
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issue 1-2
97-112
EN
The survey examines modern Czech translations of the Bible's Creation story in Gen 1:1-2,3. It opens with a brief review of the scholarship dealing with the story. Due attention is being paid to the Biblical source hypothesis. According to it the story represents a blazon of the so called Priestly writing within Pentateuch. In what follows, a translation of the passage tries to make use of the functional or pragmatic Hebrew grammar, taking into consideration the different types of Hebrew clauses and sentences. The exegetical finding is compared to both ancient (Septuagint and Vulgate) and medieval Czech Bible translations as well as to the three modern translations in Czech that in an unparalleled frequency all appeared in 2009.
7

TRAGICKÁ POSTAVA PRVÉHO IZRAELSKÉHO KRÁĽA ŠAULA

100%
Jirkal E.
Studia Historica Nitriensia
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2016
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vol. 20
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issue 1
17 – 29
EN
The contribution focuses on the early period of the first state of Israel at the end of the 10th century BC. It is based on literary and archaeological sources. Biblical text is extremely complex, multilayered and complicated. Therefore it should be considered extremely carefully. Saul was an important figure in the early history of Israel, which was able to create the first structure of the early state, but he could not resist multiple threats, whether from external enemies, especially the Philistines, or internal, e.g. David. Saul died on the battlefield and his dynasty ended after a few years.
8
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Krutost nebo sebeobrana Židů v deváté kapitole knihy Ester?

100%
Chalupa P.
Studia theologica
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2006
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vol. 8
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issue 4
48-54
EN
Violence in the Bible has become a sore point in our times. There are thousands of killed enemies of Jews in the ninth chapter of the book of Esther. Was Esther really a bloodthirsty queen? Are Jews really a violent nation? The civil war depicted in the book of Esther is historically not verifiable in the Persian kingdom. The mentioned violence serves as a 'counter-history' (J. Assmann). The past is described from the point of view of the beaten and the oppressed in the manner that the oppressors appear as pitiful persons and the winners as beaten. The biblical text does not celebrate the violence; it wants to prevent such events as the annihilation of the whole nation.
9
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AM 7,10–17 JAKO STŘET POHLEDŮ NA SVĚT

88%
Mackerle A.
Studia theologica
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2011
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vol. 13
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issue 2
1-17
EN
The text of Am 7:10–17 is primarily a dialogue, not a biographical narrative. Therefore, this article analyses the text of Am 7:10–17 as a dialogue between Amaziah and Amos. The former interprets Amos’ words in a worldly, horizontal way. He views Amos as a rebel preaching against the state. In the same way he also interprets his own ministry. As a priest, he is a royal official, a servant of the “king’s sanctuary”. Amos, in contrast, corrects his view. He affirms that he is not merely a prophet who prophesies in order to earn money, but that he prophesies because he has been called by God. The basic difference between both figures resides in their points of view, which are mutually incompatible and exclusive. This difference is the main reason for casting the prophet out of Bethel. Thus, Amos turns God’s word against Amaziah himself, and at the same time against all those who, like Amaziah, are not able take God into consideration any longer.
10

METAPHOR AND METONYMY AS TOOLS FOR DESCRIBING GOD IN THE OLD TESTAMENT

88%
Kuczok M.
Linguistica Silesiana
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2009
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vol. 30
151-168
EN
The present paper analyses metaphor and metonymy describing God in The Old Testament. Instances of these phenomena are approached from the cognitive perspective, suggested by Lakoff and Johnson (2003). The aim of this article is to show that the metaphorical and metonymical references to God in The Old Testament do not function as merely rhetorical devices, but are conceptualizations of God, grounded in people's everyday experiences. This fact plays an important role in the process of understanding the notion of God. The discussed metaphors and metonymies are classified into personifications as instances of ontological metaphor, structural metaphors, orientational metaphors and metonymies.
11
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Od vědecké exegeze k psaní beletrie. Biblické romány Vincenta Zapletala OP

88%
Petráček T.
Studia theologica
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2009
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vol. 11
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issue 3
48-62
EN
Fr Vincent Zapletal OP (1867-1938), a Czech Old Testament scholar, is one of the most important pioneers of the historic-critical method in catholic exegesis. As with many others, even he had to search for another field of interest during the era of modernist crisis. During the 1920s, Fr Zapletal published six biblical novels, written in German, in which he gave an account of the lives of the great figures of the Old Testament: Moses, David, Joseph. The paper studies the motivation for writing these novels, their literary qualities, the censorship of the novels and the reception of the novels after they were published.
12
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"Žvást na žvást?" Interpretace Iz 28,10.13 v kontextu knihy proroka Izaiáše

75%
Vlkova G. I.
Studia theologica
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2004
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vol. 6
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issue 3
1-13
EN
This article offers an interpretation of difficult words 'caw läcäw qaw läqäw' in Isa 28,10.13. Rendering the words as a gibberish utterance of drunken priests and prophets or as a children's babbling is to be refused. It seems better to interpret the words as an imitation of some incomprehensible speech of foreigners in Jerusalem. In Isa 28,13, the prophet surely imitates the language of Assyrian conquerors, whose advance presents God's sarcastic response to His people for the lack of the trust in the time of Sennacherib's invasion. As for Isa 28,10, there are two possibilities of interpretation. The utterance could have the same meaning as it has later in Isa 28,13. But it is also possible to consider the unintelligible pronouncement in Isa 28,10 as a parroting of Ethiopian envoys (cf. Isa 18,2.7), who came to Jerusalem in attempt to obtain support for the anti-Assyrian coalition, which was resolutely criticized by Isaiah. In this case, Isa 28,10-13 would be regarded as an excellent example of Isaiah's art of irony.
13

MOSES AS A LEADER TO MODERN CHINESE INTELLECTUALS: 1920S-1940S

75%
Cao J.
Asian and African Studies
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2010
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vol. 19
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issue 1
26-47
EN
The paper discuss a number of changes that the Biblical image of Moses underwent among Chinese intellectuals between the 1920s and 1930s. The author demonstrates that in the 1930s Moses was regarded mainly as an ideal leader. Chinese intellectuals were also interested in the God of Moses in the 1930s and a discussion of this is included with an explanation regarding Moses' role as a religious leader. Finally, Moses' relevance to nationalism in the 1930s and 1940s is addressed. Through the discussion of Moses' changing image, the paper attempts to display how the Old Testament became a continuous and important source of inspiration to modern Chinese intellectuals in their fight for China's revival and national rebuilding.
14

BIBLICAL PERSONAL MODELS IN THE CATECHESIS (Biblijne wzory osobowe w katechezie)

75%
Slotwinska H.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2010
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vol. 57
241-256
EN
The article consists of three parts. The first part of the article explains the concept of the personal model in general, and the second one - limits the concept to catechesis. In the last and most important part of the article personal patterns both from the Old and the New Testament are shown, with special attention paid to Jesus Christ and Our Lady.
15

THE MOTIFS OF NATIONAL EXODUS IN JAN KOLLAR´S WORKS (Motivy narodneho exodu v diele Jana Kollara)

63%
Kiss S. R.
Slovenská literatúra (Slovak Literature)
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2011
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vol. 58
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issue 3
201-219
EN
The study tries to grasp a phenomenon of the early 19th century when the Slovak nation and national literature separated from the Hungarian cultural tradition. However, many of its traditional features continued to exist in modern national literatures. The author focuses on the phenomenon of exodus as one of the defining organizational factors of Kollar's life. He tries to reconstruct Kollar´s relationship with the world in his childhood and youth from individual chapters of his memoirs Pameti z mladsich let zivota (Momoirs of my life's younger years), he mentions his priesthood in Pest, whose most important moment was Slovak church's independence struggle against the German majority. The parts dealing with Kollar's Citanka demonstrate the impact of exodus on his personal life and priest's and teacher's careers. The concept of Pan-Slavism in his works is interpreted as an imaginary home, which refers to Old Testament's paradigm system of Promised Land. There is some symbolism in Kollar's travels around Italy, which played an important role in Slovak national exodus. This phenomenon is naturally associated with many sonnets in Slavy dcera (Fame's daughter), which by activating the Old Testament's symbolism in a creative way also played a major role in establishing new Czech and Slovak ethnographies.
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