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EN
The Aqedah story is a crown jewel of the biblical literature. Highlighting genuine emotions and important theological and ethical problems, it holds ground in all monotheistic religions. It brings about several questions concerning the mutual relationship between man and God, and man’s relationship with his son, wife and surroundings. Rabbinic literature provides plurality of perspectives on the Aqedah. It fills in gaps of the narrative and suggests directions o f interpretation that reflects in Josephus and perhaps in the Qumranic literature. Some interpretations are rooted in Apocrypha and Pseudepigrapha literature, and many continue in the medieval Jewish interpretation. Usually the rabbis see God’s request as a test of Abraham’s unconditional belief. Some view the text as Abraham mistaking God’s intent. Others are justifying the placement of God and blaming Satan and Abraham. Several rabbis considered the Aqedah as an act of Kiddush Hashem (martyrdom). Abraham is viewed as one who is truly motivated by his religious belief over moral command, and his immediate acceptance of the command was praised. Many consider the Aqedah also as Isaac’s test. There are several approaches regarding what truly happened on the mount. However, Isaac’s blood cannot be viewed as a counterblast to Jesus’ blood. Sarah’s death was related with the Aqedah. Abraham’s act is considered to be an enduring eminence of Israel.
Verbum Vitae
|
2018
|
vol. 34
249-287
EN
The article opens with a discussion of the originality of the adverb εἰκῇ (“without cause”) in Mt 5:22a, and the question of whether Jesus prohibits all anger or only unjustified anger. The main body of the article, however, examines to what degree Jesus’ teaching on homicidal anger should be viewed as innovative or even radical. This analysis is accomplished by looking at a wide range of intertextual connections between the Matthean idea of homicidal anger, as expressed in Mt 5:21-22, and various Old Testament and extra-biblical ancient Jewish texts. Jesus’ teaching does not in fact differ appreciably from biblical teaching on the issue, especially that found in wisdom literature. Peri-testamental and rabbinic literature likewise contain a number of more or less exact parallels to Mt 5:21-22. Taken together, these all help us establish the correct meaning of Mt 5:21-22. Nevertheless, there is an undeniable originality in the sharp and legalistic overtone of the Matthean formulation, specifically the idea of anger as a cause of murder. Moreover, the targumic reading of Gen 9:6 helps clarify the semantic field of κρίσις in Mt 5:22, which should be understood as divine punishment of any anger.
PL
Głównym celem artykułu jest ukazanie oryginalności nauczania Jezusa na temat gniewu prowadzącego do śmierci, zdefiniowanego w Mt 5,21-22. Artykuł otwiera dyskusja na temat autentyczności obecności przysłówka εἰκῇ („bez przyczyny”) w Mt 5,22, rzutująca na odpowiedź na pytanie czy Jezus potępia każdy rodzaj gniewu czy tylko gniew nieusprawiedliwiony. W celu odkrycia oryginalności oraz znaczenia Jezusowego nauczania na temat gniewu w Mt 5,21-22 zaprezentowano wiele tekstów starotestamentowych oraz tekstów zaczerpniętych ze starożytnej żydowskiej literatury pozabiblijnej. Idea gniewu prowadzącego do śmierci obecna jest już w ST, zwłaszcza w literaturze mądrościowej. Wskazać można również wiele paralel w literaturze peritestamentalnej oraz rabinackiej. Niemniej jednak kategoryczno-legalistyczna forma wypowiedzi Jezusa nosi znamiona oryginalności. Targumincza lektura Rdz 9,6 pomaga także zdefiniować pole semantyczne terminu κρίσις w Mt 5,22 jako Bożego sądu dotykającego wszystkich unoszących się gniewem.
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