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KONOTACJE DEMONOLOGICZNE TERMINU hl'y>l' dx;P; W PS 91,5-6

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Janik M.
Studia Ełckie
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2017
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vol. 19
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issue 3
349 - 362
EN
In the Ancient Near East, religious thought held that demons were drawn to humans in major life-transitions and crises. „The terror of the night”, „the arrow that flies by day”, „the plague” and „the scourge” are terms that are no methapors. They can be of Canaanite demons and of the sickness-demons typi-cal of Mesopotamia (Ps 78,49c; 91,5-6). However, in neither passage, to be sure, have they any independence whatsoever. In Ps 78,49c they appear as em-issaries of Jahweh. In Ps 91,5-6 they are denied any power over anyone who trusts in Jahweh. At one level, the term „the terror of the night” seem to be standard metaphorical description for danger, but some related terms reveal more. These dangers are utterly chaotic, casting the threat of death as personi-fied powers of evil. Therefore in Ps 91,5-6 we will have to think not only of poetic personifications but also of demonic powers. While these demonic iden-tities may be depersonalized in Israel’s theology, the same identities were not dismantled in the antecedent pantheons and practices surrounding Israel. These exorcism psalms are found in 11Q11. This scroll seems to comprise three extracanonical psalms plus Psalm 91, for four psalms in all. The extraca-nonical compositions are clearly exorcism psalms. Later rabbinic understand-ing of Psalm 91 and its quotation in the temptation of Jesus, the appearance of Psalm 91 in 11Q11 strongly suggests that this psalm was understood as an ex-orcism psalm not only at Qumran but among many Jews in the time of Jesus.
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LILIT – MIĘDZY MITEM A BIBLIĄ

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Janik M.
Studia Ełckie
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2016
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vol. 18
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issue 1
67- 76
EN
In Jewish folklore, from ,,Alphabet of Ben Sira” onwards, Lilith becomes Adamʼs first wife, who was created at the same time as Adam. The idea in the text that Adam had a wife prior to Eve may have developed from an interpreta-tion of the Book of Genesis and its dual creation accounts, while Genesis 2:22 describes God's creation of Eve from Adamʼs rib, an earlier passage, 1:27, al-ready indicates that a woman had been made. Whereas there are five references to Lilith in the Babylonian Talmud. According to Talmud Adam lived a hun-dred and thirty years and begot a son in own likeness, after his own image, from which it follows that until that time he did not beget after his own image. The only occurrence is in the Book of Isaiah 34, 14, describing the desola-tion of Edom, where the Hebrew word tyliyLi appears in a list of eight unclean animals, some of which may have demonic associations. Since the word tyliyLi is a hapax legomenon in the Hebrew Bible. As it seems that Lilith was a demon of the night which would coincide with the possible references to the ,,lilītu” in Babylonian demonology. However, this view is challenged by some modern research such as by J.M. Blair who considers that the context indicates animals.
3
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Związek między ~yhil{a/h'-ynEb. (benê-hä ̕°élöhîm) a ~ylipiN> (nepilîm) w kon-tekście interpretacji angelologicznej

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Janik M.
Studia Ełckie
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2018
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vol. 20
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issue 3
367-388
EN
“Sons of God” is the term applied in the Old Testament to supernatural beings both good and evil. However the general view is that the “sons of God” were the pious descendants of Seth and the daughters of men, the Cainitish offspring. In this article there are strong arguments against it. First of all, the term „sons of God” is never applied in the Old Testament to believers. Secondly, is no proof in the text that the daughters of men were only descendants of the Cainites. Thirdly, if the „sons of God” were simply pious Sethites, it is hard to understand why the offspring should be a special race. Besides, the giants were Nephilim, which means „the fallen ones”. That is why the term „sons of God” must mean supernatural evil beings. These angels married women of the human race (either Cainites or Sethites) and the resulting offspring were the Nephilim. The Nephilim were giants with physical superiority and therefore established themselves as men of renowned for their physical prowess and military might. This race of half human creatures was wiped out by the flood New Testament (Jud 5-6; 2 Pet 2,4 i 1 Pet 3,18-20) hint on Gen 6,1-4. This Scriptures declares that the fallen angels are angels, which sinned and God did not spare them. The fallen angels left their own habitation and mixed with the daughters of men.
4
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City and Water: The Problem of Trauma in the Process of Developing Urban Resilience

63%
Bugno-Janik A., Janik M.
Zarządzanie Publiczne / Public Governance
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2020
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issue 4(54)
67-84
EN
Objectives: In the paper, the authors study the socio-cultural, spatial, and functional relationships of city and water in the context of the paradigm shift that is taking place in urban development. Research Design & Methods: The following qualitative methods are used: field observation, participatory observations, transdisciplinary analyses, and case study. Findings: The historical development processes and the resultant collective traumas that have developed in Gliwice were analysed. Some substantial links and correlations have been discovered. Implications / Recommendations: In the sphere of the local cultural background, there are echoes of traumatic events which, to a large extent, have shaped subconscious beliefs and self-defence mechanisms. It is necessary to take this part of reality into consideration while working on city development plans. Contribution / Value Added: The article illuminates the background and mechanisms of some of the processes shaping the relationship between the city and water. Collective traumas play a significant role in these processes, and the fundamental changes that are key to building urban resilience are strongly dependent on working on it attentively. The authors formulate the concept of a trauma network as a significant element of the urban system. Article classification: research article JEL classification: Y8 Related Disciplines
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