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1

Św. Jan Chryzostom, O Dawidzie i Saulu. Homilia druga

100%

Wilk P.

Vox Patrum

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2021

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vol. 80

373-394

EN

Translation into Polish of the work of John Chrysostom, De Davide et Saule. Homilia secunda.

PL

Praca jest pierwszym tłumaczeniem na jezyk polski drugiej homilii o Dawidzie i Saulu św. Jana Chryzostoma. Przekład został opatrzony komentarzami oraz poprzedzony poglądowym życiorysem św. Jana Chryzostoma, jak również został zarysowana kwestia datacji omawianego tu utworu.

2

Davide e Golia cioe la controversia riguardo la quale immagine di Davide presenta 1 Sam 17, 1-18, 5?

80%

Lemański J.

The Biblical Annals

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2010

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vol. 2

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issue 1

77-121

EN

La pericope di 1 Sm 17, 1-18, 5 viene considerata come una parte estranea nel contesto. Inoltre si presenta come una compilazione almeno di due racconti alternativi. L'analisi narrativa permette però di vedere alcune difficoltà letterarie sottolineate dagli esegeti in maniera diversa. Non solo come un segno di una compilazione e redazione posteriore, ma anche come un voluto mezzo leterrario il quale fa prosequire gli eventi e capire meglio il loro significato posteriore.Davide di solito viene visto in questa pericope come un giovanotto mancato di esperienza militare e la sua vittoria diventa solamente un segno di provvidenza divina. Di nuovo l'analisi esegetica ci permette di seguire la proposta di Campbell e vedere Davide come un giovanne guerriero ma con una buona esperienza militare, furbo nel fare un duello con il più potente avversario. La sua fede corrisponde alla reale protezione e provvidenza divina riguardo alla sua persona. Serve però non tanto per spogliare Davide dal qualsiasi merito nella vittoria, ma piuttosto per indicare che Dio di Israele veramente protegge il popolo di Israele e Davide e il suo eletto per continuare questa protezione nel futuro.

3

Dawid i Goliat, czyli spór o to, jaki obraz Dawida prezentuje 1Sm 17,1-18,5?

80%

Lemański J.

Roczniki Biblijne

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2010

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vol. 2(57)

77-121

IT

La pericope di 1 Sm 17, 1-18, 5 viene considerata come una parte estranea nel contesto. Inoltre si presenta come una compilazione almeno di due racconti alternativi. L'analisi narrativa permette però di vedere alcune difficoltà letterarie sottolineate dagli esegeti in maniera diversa. Non solo come un segno di una compilazione e redazione posteriore, ma anche come un voluto mezzo leterrario il quale fa prosequire gli eventi e capire meglio il loro significato posteriore. Davide di solito viene visto in questa pericope come un giovanotto mancato di esperienza militare e la sua vittoria diventa solamente un segno di provvidenza divina. Di nuovo l'analisi esegetica ci permette di seguire la proposta di Campbell e vedere Davide come un giovanne guerriero ma con una buona esperienza militare, furbo nel fare un duello con il più potente avversario. La sua fede corrisponde alla reale protezione e provvidenza divina riguardo alla sua persona. Serve però non tanto per spogliare Davide dal qualsiasi merito nella vittoria, ma piuttosto per indicare che Dio di Israele veramente protegge il popolo di Israele e Davide e il suo eletto per continuare questa protezione nel futuro.

4

Tragizm żywota króla Saula. Wybór, namaszczenie, odrzucenie, opętanie

80%

Pieprzyca B.

Scriptura Sacra

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2013

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issue 17

97-106

EN

The tragic life of King Saul begins with the emphasis of the people, by the last judge of Israel, Samuel to set up the king-man. Although plans for salvation of Yahweh were from the beginning directed at the monarchy, but the moment and time is dependent on the Lord of Hosts, not from the people. Saul, however, is subjected to the anointing of Samuel and later also to the people, when the fate is established by the ruler of the chosen people. Saul’s history from the beginning of his kingship appears to the reader as a winning streak of Israel on the trail of battle, and there was no indication to the fact that subsequent events and deeds of Saul change the course of his life and will lead to rejection by Yahweh. Rejection of the rulers is associated with withdrawal from Saul spirit of Yahweh, and appears in the evil spirit that tormented him. Pericope 1 Sam 16,14-23 presents also the appearance of David at the royal court, whose playing was to calm the ruler and help in removing the evil spirit tormenting. An important issue in 1 Sam 16,14-23 is the fact that the ruler was supposed to be possessed by an evil spirit, which sent Yahweh, however, would He allow this? The answer appears in ancient beliefs about the concept of good and evil and their relationship with the deity or God. So considering the issue of possession of the knowledge of ancient times, people’s views should be stated that the possession of King Saul was a mental disorder, which then read as a manifestation of the evil spirit in man.

5

Król Saul jako przykład osoby chorej psychicznie w Starym Testamencie

70%

Rosińska K.

Studia Koszalińsko-Kołobrzeskie

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2016

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issue 23

121-133

PL

Choroby psychiczne są bardzo dużym problemem współczesnego świata. Coraz więcej osób jest dotkniętych jakimiś zaburzeniami psychicznymi i niemal już w każdej rodzinie można spotkać kogoś z takimi trudnościami. Ta praca przedstawia analizę stanu psychicznego Saula, pierwszego króla Izraela. Przypadek Saula jest na pewno skomplikowany, ale jednocześnie daje ogromne przesłanki, by przypuszczać, że pierwszy król Izraela miał problemy psychiczne. Najbardziej prawdopodobne w jego przypadku wydawały się trzy choroby. Była to schizofrenia, zespół urojeniowy oraz choroba dwubiegunowa. Aby jeszcze dokładniej określić, na którą z tych chorób cierpiał Saul, przyjęto trzy kryteria. Pierwszym z nich było kryterium wieku, w którym zaczęły pojawiać się pierwsze objawy. To kryterium wyeliminowało schizofrenię, gdyż okazało się, że pierwsze objawy choroby wystąpiły u Saula po 30. r.ż., co w przypadku schizofrenii raczej się nie zdarza. Drugie kryterium dotyczyło rodzajów urojeń, jakie miał Saul. Były to urojenia paranoiczne, dość logiczne, bez omamów. Ten rodzaj urojeń potwierdza prawdopodobieństwo, że Saul cierpiał na zespół paranoiczny. Ostatnie kryterium dotyczyło zmienności w zachowaniu króla. Okazało się, że zmiany te były niewystarczające, by uznać je za chorobę afektywną dwubiegunową. Ostateczną diagnozą jest więc zespół paranoiczny skoncentrowany w osobie Dawida. Ponieważ nie ma możliwości bezpośredniej konfrontacji z pacjentem ani obserwacji jego zachowania, te rozważania są jedynie analizą objawów opisanych w Biblii. Nie wiadomo, na ile dokładnie opisał je autor, dlatego nie można być do końca pewnym diagnozy. Przypadek Saula pokazuje coś jeszcze. Odrzucenie i osamotnienie są podstawą chorób psychicznych. Zwłaszcza w dzisiejszym świecie, kiedy tak wielu ludzi nie czuje się akceptowanymi i kochanymi, znacznie wzrasta ryzyko występowania chorób związanych z psychiką człowieka.

EN

Mental illnesses are an enormous problem in the contemporary world. An increasing number of people suffer with psychiatric disorders and almost every family has members with some such difficulty. This dissertation presents an analysis of the mental state of Saul, the first king of Israel. Saul’s case is certainly complex, and simultaneously provides a greater certainty of the first king of Israel’s psychological problems. Three illnesses appear to be most likely in his case: schizophrenia, a delusional syndrome, or bipolar disorder. Three criteria have been adopted to make a better identification of the illness that affected Saul. The first criterion is related to the subject’s age at the onset of symptoms. This criterion eliminated schizophrenia as the first symptoms of Saul’s illness appeared after he was thirty, which does not usually occur in cases of schizophrenia. The second criterion pertains to the type of delusions experienced by Saul. They were paranoid, relatively logical and without hallucinations. This type of delusion attests to the likelihood that Saul suffered from paranoid syndrome. The final criterion is related to the changeability of the king’s behaviour. Consequently, it revealed that the changes were not significant enough to be identified as a bipolar affective disorder. Since a direct confrontation with the patients and observation of their behaviour is impossible, these considerations are only an analysis of symptoms described in the Bible. It is unknown how accurately they were described by the author, and thus a diagnosis cannot be certain in the end. The case of Saul also reveals that rejection and isolation are at the foundation of psychological illnesses. The risk of mental illnesses significantly increases in the contemporary world when so many people do not feel accepted or loved.

6

Tragedia Saul Vittorio Alfieriego w adaptacji Wojciecha Bogusławskiego. Rekonesans badawczy

61%

Purgał L.

Tematy i Konteksty

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2016

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issue 6(11)

238-253

EN

The work of Wojciech Bogusławski, adaptation from the tragedy by Vittorio Alfieri, depicts two characters who present their arguments to each other. King Saul is characterized by cruelty and quite pathological pride, whereas David, his adversary, is noble, valiant and ready to sacrifice himself for the good of his country. The events of the tragedy are modelled after the biblical story of King Saul, who is abandoned by the spirit of God, and David, favoured with the blessing of the Creator, presented in the First Book of Samuel. Yet, the tragedy of Alfieri-Bogusławski is not only a rephrased version of the biblical text because the time of the plot begins when the story in the Bible finishes. The biblical events in the tragedy are shown in flashback. The paper is a research reconnaissance, as it presents fundamental remarks on the interpretation of the tragedy and suggestions for further study, especially concerning the function of the characters’ performance. Further examination is needed of the technique used by Bogusławski in adapting the work of Alfieri, and of the translation. The paper only presents general characteristics of the Polish translator’s decisions. Boguławski himself was aware of the consequences of translating a rhyming piece as prose. He strove to write concisely, to salvage the depth of thought and the expressive power of the original, to preserve most of the language, which would enable accurate communication with the reader, delight of the audiences, compassion for the characters, pity, fear, and thus to recreate high style in order to reproduce the category of grandeur, pathos and heroism. From the analysis of selected aspects of Bogusławski’s literary technique and artistry, it appears that the tragedy is an artistically mature piece and should be subject to further, more detailed study.

7

Παρρησία Szawła w Damaszku i Jerozolimie

57%

Nawara D.

Studia Sandomierskie. Teologia-Filozofia-Historia

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2021

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vol. 28

95-112

EN

The Greek terms of παρρησία and παρρησιάζομαι assumed great importance during the 6th century BC in Athens. These words defined the right of a free citizen to speak at the General Assembly. He was obligated to tell the truth, even at the expense of persecution. These concepts also functioned in the private sphere and in philosophy The authors of the Holy Scriptures eagerly used them. They occur eleven times in the Acts of the Apostles. St. Luke uses παρρησιάζομαι as a verb in chapter 9 of Acts to describe the attitude of the converted Saul who preaches the word of God in Damascus and Jerusalem. Despite the difficulties which arise, he does not change anything in the Gospel message. Παρρησία is a charisma bestowed upon man by the Holy Spirit. The action of the Holy Spirit is crucial to a proper understanding of the above terms in Acts. Because of this action, παρρησία is no longer the privilege of free citizens only, as in ancient Athens, but a grace that enables even simple and unlearned people to speak boldly and courageously about Christ.

PL

Greckie terminy παρρησία i παρρησιάζομαι nabrały wielkiego znaczenia w Atenach w VI w. przed Chr. Określano nimi prawo wolnego obywatela do przemawiania na Zgromadzeniu Ludowym. Był on zobowiązany do mówienia prawdy nawet za cenę prześladowania. Pojęcia te funkcjonowały również w sferze prywatnej i w filozofii. Chętnie korzystali z nich autorzy Pisma Świętego (w Dz występują 11 razy). W rozdziale dziewiątym Dziejów Apostolskich św. Łukasz za pomocą czasownika παρρησιάζομαι opisuje postawę nawróconego Szawła, który głosi słowo Boże w Damaszku i Jerozolimie. Pomimo trudności, jakie się pojawiają, niczego nie zmienia w orędziu Ewangelii. Παρρησία jest charyzmatem, którym obdarowuje człowieka Duch Święty. Jego działanie jest kluczowe dla właściwego zrozumienia powyższych terminów w Dziejach. Dzięki Niemu παρρησία nie jest już przywilejem jedynie wolnych obywateli jak w starożytnych Atenach, ale łaską, która nawet prostych i nieuczonych ludzi uzdalnia do odważnego i śmiałego mówienia o Chrystusie.

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