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Saint Jerome’s linguistic attempts on the basis of some of his Letters

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Jóźwiak M.
Wrocławski Przegląd Teologiczny
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2018
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vol. 20
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issue 2
PL
This article for the purpose of presenting linguistic attempts by St. Jerome, in the first section contains a brief biography of this Doctor of the Church together with his heritage and in the second section reveals St. Jerome’s linguistic attempts accompanied by remarks about translating the texts from one language into another. That central point of the article is mostly based on Letter 57 addressed to Pammachius. It is an apology sent to Rufinus of Aquileia, who jeered at St. Jerome, because he allegedly mistranslated a letter from Epiphanius of Salamis to John of Jerusalem. In the days of St. Jerome it was generally considered as a great erudition when one referred to previous authors and argued using passages of their works. Therefore, firstly the arguments derived from Holy Scriptures are specified, then the authority of ancient scholars.
2
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Świat zwierząt w anonimowym "Commentarii in Job"

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Jóźwiak M.
Verbum Vitae
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2017
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vol. 32
421-444
EN
Animals have been present in biblical and Christian symbolism from ancient times. Among the venerable exegetes who commented on the Books of the Holy Bible, questions were sometimes raised about the inherent features, and indeed the authenticity, of certain animals encountered in biblical passages. Animals were one of the motivations which led many of the Church Fathers and other Christian writers to embrace allegorical exegesis and symbolism. One can identify such practice in the reading of the ancient anonymous commentary on the Book of Job entitled Commentarii in Job (PL 26, 619-802). In this article we decided to analyze the treatments included in the Commentarii in Job about selected animals which appear in the Book of Job. Real animals that were discussed include: an ostrich, a snake, a rooster, a raven and a heron, and the fantastic ones are: an ant-lion, a unicorn, Behemoth and Leviathan. Fragments of the analyzed commentary are quoted as our own translation because – apart from our monograph and articles – there exist no other detailed studies, either in Polish or in international sources, that refer to the anonymous Commentarii in Job.
PL
Zwierzęta od najdawniejszych czasów występują w symbolice biblijnej i tradycji chrześcijańskiej. Wśród starożytnych egzegetów, którzy oddawali się komentowaniu ksiąg Pisma Świętego, rodziły się pytania dotyczące cech charakterystycznych oraz autentyczności zwierząt, które napotykali w poszczególnych perykopach biblijnych. Dla wielu Ojców Kościoła i pisarzy chrześcijańskich zwierzęta były impulsem do wyprowadzania egzegezy alegorycznej oraz symboliki. Z takimi praktykami możemy się spotkać, czytając starożytny anonimowy komentarz do Księgi Hioba zachowany pod tytułem Commentarii in Job (PL 26, 619-802). W niniejszym artykule postanowiliśmy zaprezentować rozważania autora Commentarii in Job dotyczące wybranych przez nas zwierząt, które pojawiają się w Księdze Hioba. Spośród zwierząt realnych omówiliśmy: strusia, węża, koguta, kruka i czaplę, z fantastycznych zaś: mrówkolwa, jednorożca, Behemota i Lewiatana. Fragmenty z omawianego komentarza podajemy w tłumaczeniu własnym, ponieważ poza naszą monografią i artykułami nie posiadamy na gruncie polskim ani międzynarodowym szczegółowych opracowań dotyczących anonimowego Commentarii in Job. 
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„Et ait: «Faciamus hominem ad imaginem et similitudinem nostram»” (Rdz 1, 26). Próba egzegezy bizantyńskiej na przykładzie Komentarza do Księgi Rodzaju Anastazego z Synaju

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Jóźwiak M.
Vox Patrum
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2018
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vol. 70
545-557
EN
The Hexaëmeron, traditionally ascribed to Anastasius of Sinai may be one of the most important works of Christian mysticism from the Byzantine era. Three factors make it especially significant. First, it is one of the longest and most detailed surviving examples of Christian mystical exegesis as practiced in the Byzantine period. Second, this commentary is an extensive and unified exposition of the theology of an important Church writer. And finally, the Hexaëmeron is not only steeped in biblical literature, but also contains a large reservoir of quotes and paraphrases of the early Church Fathers on the first three chapters of Genesis. In this article, I analyzed book VI of the Commentary to the Book of Genesis (PG 89, 921-938) by Anastasius of Sinai, in which Anastasius comments, inter alia, the verse from Genesis 1, 26. The main goal of my analysis was to answer the question whether Anastasius – the Byzantine exegete – in her exegesis of the Holy Scriptures, using the earlier considerations of the Fathers of the Church, is at least to a small extent original or uncritical rewrites the previous interpretations, not including any of these interpretations?
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Idea niezawinionego cierpienia w Komentarzu do historii Hioba Filipa Prezbitera

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Jóźwiak M.
Collectanea Theologica
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2015
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vol. 85
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issue 2
83-93
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Elihu jako mędrzec w historii egzegezy Księgi Hioba na przykładzie anonimowego "Commentarii in Job".

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Jóźwiak M.
Vox Patrum
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2019
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vol. 71
255-270
EN
Elihu is the first amongst the ancient commentators in the history of exegesis of the Book of Job. Currently, he is becoming more and more popular as a subject of research on the Book of Job. Regarding the Elihu's appearance, most of exegetes take the view that his speech must have been included in the Book of Job at a later time, because Elihu had been mentioned neither in the prologue, nor in the epilogue of the original text. Also, the language of his articulation differs from the language of Job's three other friends. Additionally, his speeches don't show the structure of a dialogue, and the main subject of Elihu's speech differs from arguments put forward by his predecessors in discussion. In this present article I analysed the person of Elihu on the example of anonymous Commentarii in Job. This subject has been presented in three scenes. Firstly, I summarised Commentarii in Job that was also a subject of my Ph.D. dissertation. Secondly, I drew the image of Elihu, as it emerges from the analysed commentary. The final and the most important section depicts Elihu's relation to God, to Job and Job's three friends, based on Commentarii in Job. Fragments of Commentarii in Job are the author's own translations.
PL
Elihu jest pierwszym spośród antycznych komentatorów w historii egzegezy Księgi Hioba. W kwestii wystąpienia Elihu większa część egzegetów przyjmuje pogląd, iż jego mowy są późniejszym dodatkiem, wysuwając przy tym szereg argumentów (min. Elihu nie pojawia się w prologu ani w epilogu Księgi Hioba, język jego wystąpienia różni się od języka trzech przyjaciół Hioba, główny temat nauczania Elihu różni się od argumentów wysuwanych przez poprzedników w dyskusji). W niniejszym artykule omówiliśmy postać mędrca Elihu na przykładzie anonimowego Commentarii in Job. Temat został przedstawiony w trzech odsłonach. Po pierwsze, zaprezentowaliśmy pokrótce Commentarii in Job. Po drugie, nakreśliliśmy obraz Elihu, jaki wyłania się z anonimowego komentarza. W końcowym zaś i najważniejszym podpunkcie tego artykułu zreferowaliśmy na podstawie Commentarii in Job stosunek mędrca Elihu do Boga, do Hioba i trzech jego przyjaciół. Fragmenty z omawianego komentarza podajemy w tłumaczeniu własnym.
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Komentarz do historii Hioba Filipa Prezbitera a epitoma tego dzieła. Przyczynek do badań porównawczych nad tymi tekstami

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Jóźwiak M.
Vox Patrum
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2014
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vol. 62
185-195
EN
The present article enlivens the figure of Philip Presbyter, which slowly emerges from oblivion where he was sent to stay as a forgotten author, while his commentary on the Book of Job had been lying in the library among dust-covered codes, waiting for 12 centuries to be brought to daylight. We attempted, first of all, at separating those two texts, which have been equated with each other for ages, namely Commentarii in Iob (Patrologia Latina 26, 619-802), wrongly attributed to St. Jerome or Philip Presbyter from In historiam Iob commentariorum libri tres, by Philip, a work forgotten until 1991. The overriding aim of the article was to display, on chosen examples, how the author of the epitome takes advantage of Philip’s commentary. We attempted at answering the question if the anonymous writer of the epitome copies Philip Presbyter’s interpretations word by word, or whether he made his own contribution to the Book of Job.
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Sługa Jahwe w interpretacji św. Hieronima

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Jóźwiak M.
Vox Patrum
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2017
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vol. 67
167-176
EN
In the history of exegesis three general models of the interpretation of the Servant of Yahweh Song can be outlined. The first one is a collective interpretation that considers the Servant to be Israel – the People of God – or its faithful part. The second interpretation was called by the scholars an individual interpretation ac­cording to which the Servant is an individual. The third one is a mixed interpreta­tion. The Servant of Yahweh is a king who represents the nation. In this article we searched for an answer to the question who is the said Servant of Yahweh accor­ding to St. Jerome. Having analysed selected passages of St. Jerome’s commentary on the Servant Song it is not difficult to notice that the author of the Vulgate prefers the model of individual interpretation. More precisely, in his opinion the Servant of Yahweh is Jesus Christ whose suffering has a redeeming virtue.
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Gomer – antyideał żony czy wzorcowa metafora relacji oblubieńczej na podstawie Hieronimowego Komentarza do Oz 1-3?

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Jóźwiak M.
Vox Patrum
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2016
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vol. 66
169-178
EN
In this article we included St. Jerome’s standpoint on Gomer - the prostitute and wife of Hosea. This topic was presented in two stages. First, we analysed an issue of ideal woman according to St. Jerome. Then we presented a picture of Gomer in St. Jerome’s comment on the Book of Hosea 1–3. The main point of this article was an attempt to answer a question how St. Jerome deals with conveying the biblical meaning, according to which the prophet on God’s command marries an adulterous woman. This issue is very interesting, because the author of Vulgate had rather unfavourable attitude towards the institution of marriage and Gomer was not only married, but also a prostitute.
9
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Princeps exegetarum a język hebrajski na podstawie "Quaestiones hebraicae in Genesim"

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Jóźwiak M.
Vox Patrum
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2016
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vol. 65
185-199
EN
In this article we have tried to show St. Jerome’s knowledge of Hebrew lan­guage basing on selected fragments of Quaestiones Hebraicae in Genesim (PL 23, 935A - 1010A). First of all, we tried to show how St. Jerome deals with text during translation of the Bible from Hebrew into Latin. In his work, St. Jerome tries to give the etymology of almost every proper name that appears in a given verse commented by him. St. Jerome’s effort and merit in this field are of course enormous, but sometimes even he put wrong etymology. We have shown how the author of Vulgate explains the most common Hebrew expressions and how he attempts to improve the Septuagint, and we also put forward purely grammat­ical considerations that the commentator included in Quaestiones Hebraicae. St. Jerome’s knowledge of the sacred language – perfect for those times – is a reason that in case of any doubts he is in favor of the superiority of hebraica veritas over translations of the Bible.
10
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„Non intelligis stultitiam tuam impudentiae copulatam”. Św. Hieronim contra Pelagiusz

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Jóźwiak M.
Vox Patrum
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2017
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vol. 68
399-407
EN
Reading the ancient scriptures of Christians of the first centuries, one can easily notice numerous invectives. From among the Fathers of the Church there are three who in particular deserve the title of “fathers of Christian invectives”. One of those who best can be described as such is St. Jerome of Stridonius. It should not come as a surprise, because in ancient times one did not reach only for intellectual arguments when defending their views. A logical elucidation was merely a part of argumentation. The other part, of no less importance, were arguments ad homi­nem, including also invectives. Verbal insults were integral part of argumentation and the lack of them would decrease the value of debate. In this article, based on St. Jerome’s of Stridonius writings, I portrayed his reactions to the phenomenon of pelagianism, as well as to the person of Pelagius himself. This subject has been analysed in many articles, but I presented it from a different angle. Namely, I em­phasized varied interesting invectives that St. Jerome – well-known for his sharp tongue – directed to Pelagius, basing on argumentum ad personam.
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"The Apostle of the Apostles," Prostitute or Penitent? A Typology of Mary Magdalene in the Homilies of Gregory the Great

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Jóźwiak M.
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2024
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vol. 42
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issue 4
871-886
EN
Mary Magdalene, who is mentioned on the pages of the Gospels twelve times, is regarded as one of the most famous and stirring strong emotions women of the New Testament. In some religious circles to this day, one can still hear claims that Mary of Magdala was a prostitute. Others argue that Magdalene is the “Apostle of the Apostles” (Apostola Apostolorum) because she was the first person to bear witness to the risen Lord (e.g. Hippolytus of Rome, Jerome of Stridon). Pope Gregory the Great, on the other hand, combined three evangelical women into one figure in his two homilies: the nameless sinful woman (cf. Luke 7:37), Mary Magdalene (cf. Luke 8:2), and Mary mentioned in John 20:11 – into a single figure. Thus, Mary of Magdala was regarded as a prostitute. Gregory the Great’s theory became prevalent in Western Christianity over the next fifteen centuries. This paper aims to analyse homilies XXV and XXXIII by Gregory the Great and attempt to address the question of whether, for the popecommentator, Mary Magdalene is exclusively and mainly a symbol of the “convert prostitute?” This paper adopted the philological method. It concludes that perhaps the pope himself would have been astonished that for so many centuries, the most enduring legacy of his two aforementioned homilies is the image of Magdalene as a “convert prostitute” rather than the moral teaching he wanted to convey. After all, the commentator also juxtaposed Magdalene with the Shulamite from the Song of Songs, Eve, Simon the Pharisee, Peter, Zacchaeus and Dismas, and saw in her a “type” of a Christian of every era.
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Biblia w interpretacji i egzegezie (IV Międzynarodowa Konferencja Biblijna, Ostrów Wielkopolski, 24-25 V 2017)

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Jóźwiak M.
Vox Patrum
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2017
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vol. 68
815-817
PL
nie dotyczy
13
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Biblia i jej interpretacja w komentarzach (II Międzynarodowa Konferencja Biblijna, Ostrów Wielkopolski, 27-28 V 2015)

63%
Jóźwiak M.
Vox Patrum
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2015
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vol. 63
704-706
PL
nie dotyczy
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