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

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  Pochwała Ojców
help Sort By:

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

Znaczenie i rola Izaaka i Jakuba w historii Izraela według Syracha (Syr 44,22-23)

100%
Piwowar A.
The Biblical Annals
|
2019
|
vol. 9
|
issue 1
35-72
PL
The article is devoted to the analysis of the Greek text of Sir 44:22-23, but it also takes into account the Hebrew version of the praise of Isaac and Jacob. The main aim of the article is to read Sirach’s depiction of these two patriarchs in his Praise of the Fathers (Sir 44:1 – 50:24) and the role and significance that he attributes to them in Israel’s history. The analysis conducted shows that the Jerusalem sage based his presentation of Isaac and Jacob exclusively on the Book of Genesis, not referring to any theological traditions connected with the patriarchs that were known during the Second Temple period. The principal role played by the two patriarchs in the history of the chosen nation is passing on to the subsequent generation the covenant that God made with Abraham and the promises related to it (Isaac’s substantial passivity in this role has to be pointed out). It is this motif that is emphasized in Sir 44:22-23, as a result of which other important events from the patriarchs’ lives are completely overlooked, including the justification of Jacob’s stealing of Isaac’s blessing for his firstborn son.
2
Publication available in full text mode
Content available

Abraham w Pochwale Ojców (Syr 44,19-21)

100%
Piwowar A.
Collectanea Theologica
|
2018
|
vol. 88
|
issue 4
75-123
EN
The article is devoted to the presentation of Abraham in the Greek textof the Praise of the Fathers (Sir 44:19-21). Only 13 verses are devoted tothe patriarch, but his description carries a wealth of theological meaning.Sirach presents Moses as an ideal and a model to follow for himself, hiscontemporaries and all believers (cf. Sir 44:19b). First of all, he emphasizesAbraham’s moral and religious perfection (cf. Sir 44:20), which manifesteditself in his abiding by the Law (cf. Sir 44:20a) and respecting the covenantwith God, reflected primarily through the sign of circumcision (cf. Sir44:20bc). Abraham was completely loyal to God and proved his loyaltyduring a trial (cf. Sir 44:20d). Sirach stresses especially one’s attitude tothe covenant with God as the most important aspect of a believer’s life; inthis respect Abraham should be a model to emulate. In the final part of the fragment the sage focuses on the result of Abraham’s faithfulness to God.The Lord promised him numerous offspring (cf. Sir 44:21cd) and an inheritance encompassing the whole Earth (cf. Sir 44:21e-g). Sirach emphasizes the special position of Abraham’s offspring among the nations (the latter will receive blessings through the former; cf. Sir 44:21b). What is more, Abraham’s offspring will be elevated over other nations (cf. Sir 44:21d). What is particularly noteworthy in Sirach’s reinterpretation of Abraham is that the patriarch respected the Law and that the sage attributed Messianic features to him.
3
Publication available in full text mode
Content available

Dlaczego Adam zamyka Pochwałę Ojców (Syr 44-49)?

100%
Pudełko J.
The Biblical Annals
|
2017
|
vol. 7
|
issue 4
441-457
EN
The Book of Sirach contains, besides numerous sapiential maxims, a remarkable text focused on the work of God and His wisdom in the history of Israel: The Praise of the Ancestors (Sir 44–49). In this way, a sage of Jerusalem wanted to instill in the hearts of his disciples the ability to view history in the theological way. The order and interpretation of the heroes presented in the passage, while based on tradition, results from interpretation and criteria of the author himself. Interestingly, at the end of the description the sage returns to the beginnings not only of Israel but also of mankind by closing his description with the figure of Adam – the first man. The presentation of Adam in Sir 49,16b is very positive, the author focuses on the glory and beauty of the first man, with complete disregard for such aspect as his fall. The terminology employed connects the figure of Adam with priestly personages described by Sirach (Aaron; Simon, the high priest), which suggests a special significance of the high priest in the work of the sage of Jerusalem. The reference to Adam and the beginning of mankind presumes the recognition of “the new beginning” in the figure of the high priest.
PL
Księga Syracha oprócz licznych mądrościowych maksym zawiera szczególny tekst, który koncentruje się na działaniu Boga i Jego mądrości w dziejach Izraela: Pochwała Ojców (Syr 44-49). Mędrzec z Jerozolimy chciał przez to zaszczepić w sercach swoich uczniów umiejętność teologicznej wizji historii. Układ i interpretacja przedstawionych w tym opisie bohaterów, choć bazuje na tradycji, wynika z interpretacji i kryteriów własnych autora. Jest zastanawiające, iż na koniec opisu mędrzec wraca do początków, nie tylko Izraela, ale dziejów ludzkości, by zamknąć swój opis historii postacią Adama – pierwszego człowieka. Prezentacja Adama w Syr 49,16b jest bardzo pozytywna, autor koncentruje się na chwale i pięknu pierwszego człowieka, pomijając zupełnie aspekt jego upadku. Użyta terminologia łączy postać Adama z kapłańskimi postaciami opisywanymi przez Syracha (Aaron, arcykapłan Szymon), co sugeruje szczególne znaczenie arcykapłana w dziele mędrca z Jerozolimy. Odniesienie do Adama, początku ludzkości zakłada upatrywanie „nowego początku”, w postaci arcykapłana.
4
Publication available in full text mode
Content available

Dlaczego Syrach pominął Ezdrasza w Pochwale Ojców (Syr 44-50)?

80%
Piwowar A.
The Biblical Annals
|
2011
|
vol. 1
|
issue 1
103-129
EN
Ben Sira in the Praise of the Fathers (Sir 44:1-50:21) speaks about Nehemiah, but does not mention Ezra. This peculiar omission has elicided a lively discussion concerning the reasons of this silence. The present paper presents the most important exegetical attempts to solve this problem. There are essentially two ways of approach to Ben Sira's omission: the fi rst one concentrates on the literary and historical motifs, the most important of which questions the historical character of Ezra. The second approach proposes to solve the problem by pointing to some theological motivations that might have caused the omission. One of the proposals sees a different conception of theocracy between the author of Ben Sira and the book of Ezra, where the latter is presented as an offi cer of Persian authority, and therefore responsible for foreign infl uence on Israel in Judea. This reason together with a different understanding of priesthood in these two texts have most probably led to the omission of any mention of Ezra in Ben Sira's book. The ultimate answer to that question, however, must remain hypothetical.
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.