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"[...] żeby nie widział [...] [nie] słyszał [...] i [nie] nawrócił się [...]". Sen wersetu Iz 6, 10b w świetle wypowiedzi synoptyków

100%

Szwarc U.

The Biblical Annals

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1987

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vol. 34

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issue 1

39-46

PL

Der Artikel stellt eine exegetisch-theologische Analyse der synoptischen Texte dar, die die Verse Js 6, 9-10 zitieren bzw. paraphrasieren. Die durchgeführten Untersuchungen erlauben Festzustellen, dass dieser prophetische Text in der Meinung der Evangelisten lehrt; dass Gott für den Inhalt seines Wortes verantwortlich ist und der Mensch für seine Haltung ihm gegenüber.

2

„Bądź wierny aż do śmierci” (Ap 2,10)

99%

Kotecki D.

Verbum Vitae

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2007

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vol. 11

159-184

PL

L'articola affronta il tema della fedelta nel libro dell'Apocalisse sulla base dell'analisi di Ap 2,10: "Sii fedele alla morte". Questo testo fa parte della lettera alla Chiesa di Smirne e nella struttura della lettera costituisce l'esortazione particolare del Risorto alla sua Chiesa che vive nelle difficolta, tribolazioni, poverta e viene in certo modo perseguitata dai Giudei, chiamati "sinagoga di satana". La chiesa di Smirne e l'unica, accanto a quella di Filadelfia, alla quale Gesu non indirizza nessuna critica. L'esortazione "sii fedele fino alla morte" non significa necessariamente un invito al martirio, pero non si puo escludere tale interpretazione, perche i cristiani nel libro dell'Apocalisse sono visti com e potenziali martiri. Quest'esortzione e valida per tutte le communita ecclesiali di Asia Minore del tempo dell'Apocalisse e per tutta la Chiesa di ogni tempo e posto. Questa e un invito alla vita secondo lo stile pasquale, che ci ha insegnato Gesu Cristo - "testimone fedele". La realizzazione di quest'esortazione non e possibile senza una collaborazione continua con la grazia di Gesu, che proviene dal suo mistero pasquale. Cristano rimane fedele solo se assorbisce tutte le forze da Gesu Risorto, perció l'Apocalisse dice che cristiani "hanno vinto per mezzo del sangue dell'Agnello" (Ap 12,11).

3

Mędrzec – ideał człowieka poszukującego mądrości (Syr 14,20 – 15,10). Część II: Działanie mądrości i przestroga skierowana do grzesznika (Syr 15,1-10)

80%

Piwowar A.

The Biblical Annals

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2016

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vol. 6

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issue 3

357-417

EN

The second part of Sir 14:20–15:10, that is 15:1-10, consists of five sections: 15:1 functions as an introduction, vv. 2-3 focus on wisdom’s actions towards the one who seeks it, vv. 4-6 contain promises made to the person who has acquired wisdom, vv. in turn 7-8 constitute a warning for the fool – that is the sinner, while in the concluding part of the pericope analyzed in the present article (vv. 9-10) Sirach speaks of God’s worship as the culmination of the efforts made in order to acquire wisdom. Mere intellectual efforts do not suffice to acquire wisdom. It is wisdom itself that helps those who seek to attain it (vv. 2-3; the metaphors of the mother and wife, of being fed the bread of knowledge and the water of wisdom). Wisdom is personified as the guide in the process while at the same time remaining the object being sought. Its actions towards the man who strives to acquire it are akin to God’s actions towards Israel and all the believers. The promises made in 15:4-6 pertain both to the wisdom-seeker’s earthly existence (he will never fall nor will he be disgraced; on the contrary, he will be elevated and awarded with joy) and his afterlife (his descendants will remember him forever). In 15:7-8 Sirach expresses a warning directed to fools, that is sinners. They will never attain wisdom for their conduct defies wisdom’s requirements for those who seek it (fear of God, knowledge of the Law and contemplation both of wisdom and the commandments). The author concludes by saying that God’s worship constitutes the apex of attaining wisdom, a sign that one has actually acquired it. Fools and sinners cannot worship God for they do not submit to God’s command and hence will never acquire wisdom. The article also compares the theological message of 14:20–15:10 concerning wisdom with other fragments of the Book of Sirach that refer to the seeking and finding of wisdom (1:1-10; 4:11-19 and 6:18-37).

PL

The Sage – The Model of a Wisdom-Seeker (Sir 14:20 – 15:10). Part II: Wisdom’s Actions and a Warning for the Sinner (Sir 15:1-10) The second part of Sir 14:20 – 15:10, that is 15:1-10, consists of five sections: 15:1 functions as an introduction, vv. 2-3 focus on wisdom’s actions towards the one who seeks it, vv. 4-6 contain promises made to the person who has acquired wisdom, vv. in turn 7-8 constitute a warning for the fool – that is the sinner, while in the concluding part of the pericope analyzed in the present article (vv. 9-10) Sirach speaks of God’s worship as the culmination of the efforts made in order to acquire wisdom. Mere intellectual efforts do not suffice to acquire wisdom. It is wisdom itself that helps those who seek to attain it (vv. 2-3; the metaphors of the mother and wife, of being fed the bread of knowledge and the water of wisdom). Wisdom is personified as the guide in the process while at the same time remaining the object being sought. Its actions towards the man who strives to acquire it are akin to God’s actions towards Israel and all the believers. The promises made in 15:4-6 pertain both to the wisdom-seeker’s earthly existence (he will never fall nor will he be disgraced; on the contrary, he will be elevated and awarded with joy) and his afterlife (his descendants will remember him forever). In 15:7-8 Sirach expresses a warning directed to fools, that is sinners. They will never attain wisdom for their conduct defies wisdom’s requirements for those who seek it (fear of God, knowledge of the Law and contemplation both of wisdom and the commandments). The author concludes by saying that God’s worship constitutes the apex of attaining wisdom, a sign that one has actually acquired it. Fools and sinners cannot worship God for they do not submit to God’s command and hence will never acquire wisdom. The article also compares the theological message of 14:20 – 15:10 concerning wisdom with other fragments of the Book of Sirach that refer to the seeking and finding of wisdom (1:1-10; 4:11-19 and 6:18-37).

4

Miejsce realizacji kapłaństwa chrześcijan według Apokalipsy św. Jana

80%

Sikora A.

The Biblical Annals

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1996

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vol. 43

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issue 1

161-184

PL

L’articolo ha per lo scopo di studiare quale è lo spazio di svolgimento dell’azione sacerdotale dei cristiani secondo il libro d’Apocalisse. Le diverse opinioni riguardo allo spazio di svolgimento dell’azione sacerdotale hanno diventato il punto di partenza per studiare il tema: „Lo spazio di svolgimento del sacerdozio dei cristiani nell’Apocalisse”. L’articolo racchiude due parti. Nella prima è stato esposto il problema che ha mostrato la presenza del tema del sacerdozio nell’Apocalisse come pure le opinioni riguardo allo spazio delle funzioni dei cristiani-sacerdoti. La seconda parte contiene l’esegesi dei tre testi. Dall’analisi di essi risulta che l’ambiente in cui i cristiani-sacerdoti svolgono le loro funzioni sacerdotali ha sopratutto la dimensione terrestre. I fedeli che hanno ricevuto la dignità sacerdotale fin dall’inizio della loro vita cristiana, cioè dal loro battesimo, svolgono in diversi modi la loro attività che è stata segnata da questa dignità lungo la storia del mondo. Il loro particolare nella realizzazione della loro dignità sacerdotale si mostra nella loro vita nei confronti delle forze ostili. La loro azione sacerdotale si realizza allora nell’atteggiamento di fedeltà e nella prontezza di offrire la propria vita nel martirio.

5

Mędrzec – ideał człowieka poszukującego mądrości (Syr 14,20 – 15,10). Część I: Działanie mędrca (Syr 14,20-27)

80%

Piwowar A.

The Biblical Annals

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2016

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vol. 6

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issue 2

183-225

EN

In Sir 14:20–15:10 Sirach continues his teachings concerning the acquisition of wisdom (cf. 1:1-10; 4:16-19 and 6:18-37) (the exegetico-theological analysis conducted in this article is based on the Greek version of the fragment). In the pericope the author presents the sage as a model and an example to follow for all those who wish to acquire wisdom. The pericope under analysis here comprises two parts. The present article focuses on the first one (14:20-27), in which Sirach concentrates on the actions the sage undertakes to acquire wisdom. The second section (15:1-10) in turn makes use of three metaphors to present the actions of wisdom throughout the process of a man’s search for it. The first part of the pericope (14:20-27) can be further divided into three sections. In the first one (14:20-21) Sirach praises the man who seeks wisdom, emphasizing his intellectual engagement (in the form of contemplating or pondering) as the basis for reaching the aim and finding wisdom. The second part (14:22-25) presents the actions aimed at acquiring wisdom with the use of three metaphors: the first is that of hunting (14:22), and the second – that of spying (14:23), even though verses 21:23-24 include a prohibition and a harsh reprimand against peeping or eavesdropping. The third metaphor, the most developed of all three, refers to camping next to wisdom (14:24-25). In the final section of part one (14:26-27) Sirach presents the promises made to those who strive to acquire wisdom, namely protection from danger and living close to wisdom.

PL

In Sir 14:20 – 15:10 Sirach continues his teachings concerning the acquisition of wisdom (cf. 1:1-10; 4:16-19 and 6:18-37) (the exegetico-theological analysis conducted in this article is based on the Greek version of the fragment). In the pericope the author presents the sage as a model and an example to follow for all those who wish to acquire wisdom. The pericope under analysis here comprises two parts. The present article focuses on the first one (14:20-27), in which Sirach concentrates on the actions the sage undertakes to acquire wisdom. The second section (15:1-10) in turn makes use of three metaphors to present the actions of wisdom throughout the process of a man’s search for it. The first part of the pericope (14:20-27) can be further divided into three sections. In the first one (14:20-21) Sirach praises the man who seeks wisdom, emphasizing his intellectual engagement (in the form of contemplating or pondering) as the basis for reaching the aim and finding wisdom. The second part (14:22-25) presents the actions aimed at acquiring wisdom with the use of three metaphors: the first is that of hunting (14:22), and the second – that of spying (14:23), even though verses 21:23-24 include a prohibition and a harsh reprimand against peeping or eavesdropping. The third metaphor, the most developed of all three, refers to camping next to wisdom (14:24-25). In the final section of part one (14:26-27) Sirach presents the promises made to those who strive to acquire wisdom, namely protection from danger and living close to wisdom.

6

L’éveil des sens et la nature complice chez Zola et Maupassant

71%

Kaczmarek-Wiśniewska A.

Academic Journal of Modern Philology

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2020

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vol. 9

293-301

EN

The paper discusses the problem of the awakening of senses and sensuality, with a visible connivance of nature, in characters of two novels belonging to the Realist/Naturalist movement. In Emile Zola’s The Sin of Father Mouret (1875), a fanatic priest having forgotten his clerical condition falls in love with a virgin girl who grew up in a savage garden. They are both involved in an erotic game set up by plants and animals living in the garden that want them to know the carnal aspect of love and push them to a physical close-up. In this way, the garden, named the Paradou, becomes both a kind of new Eden and an inferno of lust. In Guy de Maupassant’s Mont-Oriol (1887), a young and naïve aristocratic wife of a banker is seduced by a lady-killer in the wonderful landscape of Auvergne which makes her open for new sensations and new experiences. The sensual influence of air, water and earth makes the adulterous spouse discover sexual pleasure and transforms her from a girl into a mature woman.

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4 The Biblical Annals

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"[...] żeby nie widział [...] [nie] słyszał [...] i [nie] nawrócił się [...]". Sen wersetu Iz 6, 10b w świetle wypowiedzi synoptyków

„Bądź wierny aż do śmierci” (Ap 2,10)

Mędrzec – ideał człowieka poszukującego mądrości (Syr 14,20 – 15,10). Część II: Działanie mądrości i przestroga skierowana do grzesznika (Syr 15,1-10)

Miejsce realizacji kapłaństwa chrześcijan według Apokalipsy św. Jana

Mędrzec – ideał człowieka poszukującego mądrości (Syr 14,20 – 15,10). Część I: Działanie mędrca (Syr 14,20-27)

L’éveil des sens et la nature complice chez Zola et Maupassant