Search results

1

Taniec Dawida – małżeństwo a wiara

100%

Basiuk M.

Studia Pastoralne

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2018

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vol. 14

239-250

EN

The first marriage of David had been eventful from the very beginning. It reached a dramatic climax when Michal despised her husband because of his dance during transportation of the Ark to Jerusalem. This article examines how an act of devotion (David’s dance) may influence the relationship between spouses.

2

Psalm 151 − poetycki midrasz do dziejów Dawida

86%

Tronina A.

The Biblical Annals

|

1996

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vol. 43

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issue 1

81-87

PL

Der Artikel konzentriert sich auf den apokryphen Ps 151. Auf dem Hintergrund des im AT vorkommenden Phänomens der sog. „Historisierung” wurde zunächst die Herkunft dieses Werkes besprochen und danach seine Übersetzung aus der LXX (Grundlage für die syrische und die lateinische Übertragung) und aus dem Hebräischen zusammen mit einem kurzen Kommentar vorgestellt. In der hebräischen Fassung ist Ps 151 dank der Funde von Qumran bis in unsere Zeit überliefert worden. Durchgeführte Vergleiche beider Texte erlaubten die Schlußfolgerung, daß die hebräische Version von Ps 151 aus Qumran ursprünglicher ist als die anderen Übertragungen.

3

Was King David an Exorcist?

86%

Biegas M.

The Biblical Annals

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2023

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vol. 13

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issue 4

591-616

EN

This article analyses the image of David as an exorcist. The choice of the research topic has been inspired by the fact that in the literature, more specifically, in an article by Kenneth E. Pomykala, this issue is presented in a very general way, by indicating only texts where such an image of David can be found, without entering into their deeper interpretations. Also, no scientific article covering this topic in detail has been published to date. The paper is divided into three parts. The first part presents biblical texts in which – as Pomykala has proven – one can talk about this characteristic of David. In the second part, fragments of two Qumran manuscripts, 11Q5 and 11Q11, are analysed. Finally, an analysis of the literaturę of early Jewish writings, portraying David as an exorcist, is provided.

4

Postać Dawida w hebrajskiej wersji Psalmu 151 (11Q5)

86%

Biegas M. J.

The Biblical Annals

|

2018

|

vol. 8

|

issue 1

5-28

EN

Until the discovery of Qumran scrolls, Psalm 151 was known only through its Greek and Latin versions that make part of the Book of Psalms in the Septuagint and Vulgate respectively. A Syriac translation included in the Apocryphal Psalms of the Syriac collection from the 10th century was also known. In 1965 James Sanders published the Psalm Scroll, a collection of mostly Hebrew Masoretic psalms found in Qumran Cave 11, together with the Hebrew text of Ps 151 that makes part of the scroll. This article focuses on the figure of David depicted in Psalm 151 which in the poetic form retells the story of the son of Jesse found in 1 Samuel, chapters 16 and 17. The article is divided into two parts. In the first one, we describe the scroll and give a general overview of the scholarly discussion concerning the psalm. The second part contains the Hebrew text of Psalm 151 and its Polish translation together with the linguistic, syntactical and theological analyses followed by a brief summing up.

PL

Until the discovery of Qumran scrolls, Psalm 151 was known only through its Greek and Latin versions that make part of the Book of Psalms in the Septuagint and Vulgate respectively. A Syriac translation included in the Apocryphal Psalms of the Syriac collection from the 10th century was also known. In 1965 James Sanders published the Psalm Scroll, a collection of mostly Hebrew Masoretic psalms found in Qumran Cave 11, together with the Hebrew text of Ps 151 that makes part of the scroll. This article focuses on the figure of David depicted in Psalm 151 which in the poetic form retells the story of the son of Jesse found in 1 Samuel, chapters 16 and 17. The article is divided into two parts. In the first one, we describe the scroll and give a general overview of the scholarly discussion concerning the psalm. The second part contains the Hebrew text of Psalm 151 and its Polish translation together with the linguistic, syntactical and theological analyses followed by a brief summing up.

5

Ulrich Dahmen, Psalmen- und Psalter-Rezeption im Fruhjudentum. Rekonstruktion, Textbestand, Struktur und Pragmatik der Psalmenrolle 11QPsa aus Qumran (Studies on the Texts of the Desert of Judah 49; Leiden – Boston: Brill, 2003)

86%

Biegas M.

The Biblical Annals

|

2016

|

vol. 6

|

issue 4

695-698

PL

Book Review: Ulrich Dahmen, Psalmen- und Psalter-Rezeption im Fruhjudentum. Rekonstruktion, Textbestand, Struktur und Pragmatik der Psalmenrolle 11QPsa aus Qumran (Studies on the Texts of the Desert of Judah 49; Leiden – Boston: Brill 2003). Pp. XI + 360. EUR 161,00. USD 198.00. ISBN 9004132260

6

God as Guardian and Enemy of the Human Soul/Life. The Cultural and Theological Code of the nepeš in 1 Sam 25:29

81%

Dziadosz D. A., Wojnicki A.

Verbum Vitae

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2022

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vol. 40

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issue 3

631-659

EN

The cycles of traditions about Saul’s rise to power and reign (1 Sam 7:2–12:25; 13:1–15:31) and David’s ascension to the throne (1 Sam 16:1 – 2 Sam 5:5) portray human life as constantly under threat while simultaneously remaining in all circumstances in the hands of YHWH and dependent on His will. In order to understand the Deuteronomist’s perspective on the life/soul of a human being, one has to explore the meaning of the Hebrew term nepeš in the source material he edited. This publication, using the historical-critical method, analyses the meaning of the concept of nepeš in 1 Sam 25:29 to show on this basis: (1) literary, editorial and historical-cultural background of this verse in the context of the whole cycle of tradition: 1 Sam 16:1 – 2 Sam 5:5; (2) exegetical analysis of nepeš and other key terms used in 1 Sam 25:29; (3) theological ideas present in the Hebrew text and their implications for the biblical concept of the human soul. This is because Abigail’s blessing shows the image of God characteristic of historical books of the Old Testament, as well as sheds light on the character of David and his role in the inauguration of monarchical power in Israel. Furthermore, it allows new aspects of the semantic field of the term nepeš to be discovered.

7

Ars necandi und ars moriendi in den Samuelbüchern

72%

Dietrich W.

Review of Ecumenical Studies Sibiu

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2014

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vol. 6

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issue 2

288-305

EN

The paper examines the Books of Samuel from two perspectives by posing two sets of questions: when is it legitimate (or, when is it perceived to be legitimate) to kill people, and when is this strictly forbidden? And how come to terms with one’s own mortality? The ‘ars necandi’ refers to four distinct areas: killing in war, suicide, murder and execution. Murder is absolutely prohibited, executions are best avoided, killing in war should be limited as much as possible, whilst suicide is not evaluated. The ‘ars morendi’ distinguishes between premature death, which hits hard and is difficult to process, and death in old age, which is desirable, but needs to be carefully prepared for nonetheless. David himself is threatened by a thousand deaths; his survival is a miracle, his eventual death a soberly noted fact.

8

Genealogia pokolenia Judy w 1Krn 2,3 – 4,23 i jej wpływ na teologiczne przesłanie 1-2Krn

72%

Tułodziecki T.

Collectanea Theologica

|

2019

|

vol. 89

|

issue 4

117-138

EN

Judah as a geographical area and a country inhabited by people hasalways been exceptional and extraordinary. The oldest historical sourcepoints to an independent socio-political entity, connected loosely to thewhole of Israel. This independence and self-sufficiency was the mainstayof existence for this exceptional generation in the history of the chosennation. The reason for the uniqueness of Judah in the history of Israel shouldbe traced back to prehistory that points to the vicinity and influenceof Egypt, which contributed to its independence and self-sufficiency. Thetime when this self-sufficiency was particularly tested is connected withJudah’s relative autonomy and self-rule under Persian supremacy after 538BC. There is the time of the author’s creative activity 1–2 Chr, whose wholework is devoted to the New Israel, which stands for the newly-shaped Judeancountry under the supervision of Persian imperators. Judah in the booksof 1–2 Chr is the heir of all the most crucial promises Yahweh had madeto Judah’s ancestors. David, the king, and his successors are the guardiansof Yahweh’s promises. Torah assigns the first forms of cult and liturgicalholiness to Moses. Nevertheless, the only role model of holiness accordingto 1–2 Chr is Jesse’s son, whom we can undoubtedly call the second Moses.The members of David’s dynasty are held as the only legitimate sovereignsof Israel who rule the country, sitting on the throne of Yahweh Himself:1 Chr 17,14; 28,5; 29,23; 2 Chr 9,8; 13,8. It would be the home of all the twelvetribes of Israel in which, despite the conflicts, friction, or political obstacles,all are the heirs of Yahweh’s promises in brotherhood. This idea manifestsitself in the whole work from the detailed description of Judah’s genealogyto its final verses.

9

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

72%

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.

10

Jerozolima: prehistoria, zdobycie miasta i panowanie Dawida

72%

Szymończyk M.

Scriptura Sacra

|

2016

|

issue 20

225-238

EN

Jerusalem is located on the tops of Hills of Judah. The city is of key importance in the historical narrative of the texts, contained in the Old and New Testaments. Jerusalem was hidden in the mountains, far from the main roads. Residents of the city had access to water (spring: Gichon). This old Jebusite stronghold was captured by David (2 Sam 5:6-8). Jerusalem became the hereditary property of the ruler’s dynasty. The king placed the Ark of the Covenant in it and made the political and religious capital of all Israel. A royal palace was created in the town. Extensive administration facilitated management over the entire territory. In the future, a temple was established on Mount Moria (Salomon). The temple became a pilgrimage site for all of Israel. The nation was united due to the prudent politics and piety of David.

PL

Jerozolima położona jest na szczytach Wzgórz Judzkich i ma kluczowe znaczenie w narracji historycznej zawartej w tekstach Starego i Nowego Testamentu. Miasto było ukryte pośród gór, daleko od ówczesnych głównych dróg. Mieszkańcy mieli dostęp do wody (źródło Gichon). Ta dawna twierdza Jebusytów została zdobyta przez Dawida (2 Sm 5,6-8). Stała się dziedziczną własnością dynastii tego władcy. Król umieścił w niej Arkę Przymierza i uczynił stolicą polityczną i religijną całego Izraela. W mieście powstał pałac królewski, a rozbudowana administracja ułatwiała zarząd nad całym terytorium. W przyszłości na górze Moria powstała świątynia (Salomon), która stała się miejscem pielgrzymkowym całego Izraela. Naród został zjednoczony na skutek roztropnej polityki i pobożności Dawida.

11

David as a Prophet in the Targum Jonathan to the Books of Samuel

72%

Napiwodzki D.

Collectanea Theologica

|

2023

|

vol. 93

|

issue 1

45-57

PL

Głównym celem artykułu jest ukazanie króla Dawida jako proroka w Targumie Jonatana do Ksiąg Samuela. W pierwszej kolejności analizujemy problem, gdzie i w jaki sposób implicite w tekstach Biblii Hebrajskiej jest ukazany proroczy charakter Dawida. Pochylamy się także nad tym, kiedy narodziła się koncepcja Dawida jako proroka. Na tym tle w pracy analizujemy perykopy w Targumie Jonatana do Ksiąg Samuela, które wprost mówią o Dawidzie jako proroku (TgJ 2 Sm 18,3; 22,1–51; 23,1–7). Zmiana tekstu masoreckiego przez targumistę miała nie tylko ukazać Dawida jako proroka, ale wzmocnić autorytet i rangę jego wypowiedzi.

EN

The main purpose of this article is to portray King David as a prophet in the Targum Jonathan to the Books of Samuel. We first analyze the question where and how David’s prophetic character is shown implicitly in the texts of the Hebrew Bible. We also ponder when the concept of David as a prophet was born. Against this background, the paper analyzes the pericopes in the Targum Jonathan to the Books of Samuel that explicitly mention David as a prophet (TgJ 2 Sam 18:3; 22:1–51; 23:1–7). The targumist’s alteration of the Masoretic Text was intended not only to portray David as a prophet, but also to reinforce the authority and stature of his statements.

12

Izrael jako mesjańska Mądrość i jej świadectwo pośród narodów w Iz 55,3-5. Studium egzegetyczo-historyczne

58%

Zawadzki A.

Collectanea Theologica

|

2016

|

vol. 86

|

issue 2

5-50

PL

The article tries to describe the theology of David’s testimony in Isaiah55:3-5 in light of its historical background, to wit the last decade of theBabylonian exile, and in relation to the internal quandary of Judean Exiles.The study undertakes an inquiry into the question of whether the eternalcovenant in Isaiah 55:3-5 is the continuation of the Sinaitic Covenant, orrather does its content go beyond the Mosaic Law, creating a totally newrelationship of God with Israel. The study also draws attention to the existenceof a redactional addition, which swifts the weight of the originalmessage from a revanchist Judeo-centrism toward the irenic ethnic-centrismtypical of the Book of Jonah.

13

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

58%

Pieprzyca B.

Scriptura Sacra

|

2013

|

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.

14

Nowe tłumaczenie i interpretacja Iz 55,3-5. Studium egzegetyczno-historyczne

58%

Zawadzki A. J.

The Biblical Annals

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2017

|

vol. 7

|

issue 1

49-85

EN

The article proposes a new translation and interpretation of the messianic prophecy in Isa. 55:1-7, whose vv. 3-5 are thoroughly analyzed. The analysis includes not only the meaning of the individual words, but also the syntactic situation of the whole sentences. It was taken into account the problem of the historical context in which Deutero-Isaiah lived, worked and preached his message. This survey is designed to obtain a better understanding of the periscope, a more consistent translation and structure of the whole passage. The study undertakes an inquiry into the question of whether the eternal covenant in Isa. 55:1-7 is the continuation of the Sinaitic Covenant, or rather does its content go beyond the Mosaic Law, creating a totally new relationship of God with Israel. The study also draws attention to the existence of a redactional addition, which shifts the weight of the original message from a revanchist Judeocentrism toward the irenic ethnocentrism typical of the Book of Jonah

PL

Abstract: The article proposes a new translation and interpretation of the messianic prophecy in Isa. 55:1-7, whose vv. 3-5 are thoroughly analyzed. The analysis includes not only the meaning of the individual words, but also the syntactic situation of the whole sentences. It was taken into account the problem of the historical context in which Deutero-Isaiah lived, worked and preached his message. This survey is designed to obtain a better understanding of the periscope, a more consistent translation and structure of the whole passage. The study undertakes an inquiry into the question of whether the eternal covenant in Isa. 55:1-7 is the continuation of the Sinaitic Covenant, or rather does its content go beyond the Mosaic Law, creating a totally new relationship of God with Israel. The study also draws attention to the existence of a redactional addition, which shifts the weight of the original message from a revanchist Judeocentrism toward the irenic ethnocentrism typical of the Book of Jonah.

15

“Il cuore spezzato”. La figura di Davide nell’analisi narrativa di 2 Sam 18:19-19:9

58%

Stachera D.

Łódzkie Studia Teologiczne

|

2022

|

vol. 31

|

issue 4

87-110

EN

In the story of King David’s kingdom, the author of the Second Book of Samuel describes not only historical facts, but by means of various narrative and stylistic devices, allows the reader to enter the world of the personalities, interrelationships and inner experiences of the various characters. The narrative of 2Sam 18:19-19:9 is distinguished by dynamic shifts in perspective and action, long moments of complication, the use of different characters and irony to make the characteristics of the protagonist visible. Consequently, the story of David, who learns of the death of his son Absalom, is the story of a man facing an internal conflict concerning the roles assigned to him by life – father and king. This conflict breaks the heart of the legendary King David, which at the same time makes his character, caught up in conflicting emotions, closer to the ordinary reader.

PL

Autor Drugiej Księgi Samuela w historii o królestwie króla Dawida opisuje nie tylko historyczne fakty, ale za pomocą różnych zabiegów narracyjnych i stylistycznych pozwala czytelnikowi wejść w świat osobowości, wzajemnych relacji i wewnętrznych przeżyć różnych postaci. Narracja 2 Sam 18:19-19:9 wyróżnia się dynamicznymi zmianami perspektyw i akcji, długimi momentami komplikacji, wykorzystaniem różnych postaci i ironii do uwidocznienia cech bohatera. W konsekwencji, opowiadanie o Dawidzie, który dowiaduje się o śmierci swojego syna Absaloma, jest opowiadaniem o człowieku stojącym w obliczu wewnętrznego konfliktu dotyczącego ról, zadanych mu przez życie – ojca i króla. Ten konflikt łamie serce legendarnego króla Dawida, co jednocześnie sprawia, że jego postać uwikłana sprzecznymi emocjami, staje się bliższa zwykłemu czytelnikowi.

IT

L’autore del Secondo libro di Samuele nel racconto del regno del re Davide non si limita a descrivere i fatti storici ma, attraverso vari espedienti narrativi e stilistici, permette al lettore di entrare nel mondo dei personaggi, delle loro interazioni, della loro interiorità. La narrazione di 2Sam 18:19-19:9 si distingue per i cambi dinamici di prospettiva e di azione, i lunghi momenti di complicazione, l’uso di diversi personaggi e l’ironia per rendere visibili le caratteristiche del protagonista. Di conseguenza, la storia di Davide che viene a sapere della morte di suo figlio Assalonne, è la storia di un uomo che affronta un conflitto interiore riguardo ai ruoli che la vita gli ha attribuito – padre e re. Questo conflitto spezza il cuore del leggendario re Davide, e allo stesso tempo rende il suo personaggio, preso da emozioni contrastanti, più vicino al lettore comune.

16

Dawidowe świadectwo o Bożym przebaczeniu w Iz 55,3-5 na tle wewnętrznych rozterek judejskich wygnańców (lata 550-539 przed Chr.)

58%

Zawadzki A.

Verbum Vitae

|

2015

|

vol. 27

95-117

EN

The article tries to describe the theology of David’s testimony in Isaiah 55:3-5 in light of its historical background, to wit the last decade of the Babylonian exile, and in relation to the internal quandary of Judean Exiles. The study undertakes an inquiry into the question of whether the eternal covenant in Isaiah 55:3-5 is the continuation of the Sinaitic Covenant, or rather does its content go beyond the Mosaic Law, creating a totally new relationship of God with Israel. The study also draws attention to the existence of a redactional addition, which shifts the weight of the original message from a revanchist Judeo-centrism toward the irenic ethno-centrism typical of the Book of Jonah.

17

Król Saul jako przykład osoby chorej psychicznie w Starym Testamencie

51%

Rosińska K.

Studia Koszalińsko-Kołobrzeskie

|

2016

|

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.

18

The Portfolio: British columnists, Polish émigrés and Russian classified diplomatic correspondence

51%

Żurawski vel Grajewski R.

Rocznik Historii Prasy Polskiej

|

2014

|

vol. 17

|

issue 1

EN

The Portfolio; or a Collection of State Papers,etc. Illustrative of the History of our Times was a joint publishing venture of Polish émigrés gathered round Prince Adam Jerzy Czartoryski and his British sympathizers led by David Urquhart. Its core content were classified Russian diplomatic documents seized by Polish insurgents during the November 1830 Rising. Published as a series of volumes in 1835–1837 and 1843–1844 (New Series), The Portfolio principal aim was to discredit Russia; and more practically to rally the European public opinion to contain Russia’s advance in the East and to support the cause of Poland’s independence.

19

Klucz Dawidowy usta mi otworzył... (nad jednym z wersetów Mojej ojczyzny Cypriana Norwida)

51%

Fert J. F.

Roczniki Humanistyczne

|

2015

|

vol. 63

|

issue 1: Literatura Polska

9-21

PL

Artykuł w kompozycji i przesłaniu wykorzystuje formę dyptyku. Część pierwsza to egzegeza filologiczna i kulturowa jednego wersu wiersza Cypriana Norwida Moja ojczyzna, skupiona na interpretacji wyrażenia poetyckiego „klucz Dawidowy usta mi otworzył”. Część druga zawiera wspomnienie z osobistych spotkań autora na gruncie studiów polonistycznych z profesorem Marianem Maciejewskim. Całość zwieńcza fascynacja zjawiskiem Norwid, wspólna dla całego środowiska Katolickiego Uniwersytetu Lubelskiego.

EN

In its composition and message the paper uses the form of the diptych. Part One is a philological and cultural exegesis of one verse of My Homeland by Cyprian Norwid that is focused on the interpretation of the poetic expression “David's key has opened my mouth”. Part Two contains a memory of the author's personal meetings with Professor Marian Maciejewski held on the ground of Polish studies. The whole is crowned by fascination with the phenomenon of Norwid that is common for the whole circle of the Catholic University of Lublin.

20

Dawid pokutujący w Biblii i w kantacie „Davide penitente” Wolfganga Amadeusa Mozarta

37%

Wronka S.

Ruch Biblijny i Liturgiczny

|

2017

|

vol. 70

|

issue 4

EN

David, the king of Israel, is an outstanding figure in Biblical history. Exceptionally talented, he left many wonderful works in various fields: religion, politics, and art. However, he was not free of errors, or even of committing crimes, yet he was capable of rising up from them through penitence and invoking the God of mercy. This is most evident after he had committed adultery with Bathsheba and led her husband Uriah the Hittite to death, as well as after the census. I discuss these cases and also deal with the penitential psalms, which reflect David’s attitude. In the second part, I analyze Mozart’s cantata Davide penitente (KV 469), in which he used the music from the Great Mass in C Minor, K. 427 c-moll to the Italian Psalm Paraphrases of the eighteenth century. I discuss the origins of the piece and of the libretto and comment on it at the musical and verbal level. The cantata is a harmonious synthesis in which the rich music complements the inspired words, reflecting its internal tension and emotions. Listening to this composition, we can more fully experience the contents contained within the Biblical text and delve into David’s dramatic world, which is always illuminated by God’s grace.

PL

Dawid, król Izraela, jest wybitną postacią w historii biblijnej. Niezwykle utalentowany, zostawił wiele wspaniałych dzieł na różnych polach ‒ religijnym, politycznym, artystycznym. Nie ustrzegł się jednak poważnych błędów, a nawet zbrodni, ale potrafił się z nich podnieść przez pokutę, odwoływanie się do Bożego miłosierdzia. Widać to najlepiej po cudzołóstwie z Batszebą i doprowadzeniu jej męża Uriasza do śmierci oraz po spisie ludności. Autor omawia te przypadki i zatrzymuje się także nad psalmami pokutnymi, które są refleksem postawy Dawida. W drugiej części została zanalizowana kantata Davide penitente Mozarta (KV 469), w której kompozytor wykorzystał muzykę z Wielkiej Mszy c-moll (KV 427/417a) do włoskich parafraz psalmów z XVIII wieku. Autor omawia genezę utworu i libretto oraz komentuje go w warstwie muzycznej i słownej. Kantata stanowi harmonijną syntezę, w której bogata muzyka dopełnia natchnione słowa, oddaje ich wewnętrzne napięcia i emocje. Słuchając tego utworu, można głębiej przeżyć treści zawarte w tekście biblijnym i wniknąć w dramatyczny świat Dawida, rozświetlony zawsze Bożą łaską.

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Taniec Dawida – małżeństwo a wiara

Psalm 151 − poetycki midrasz do dziejów Dawida

Was King David an Exorcist?

Postać Dawida w hebrajskiej wersji Psalmu 151 (11Q5)

Ulrich Dahmen, Psalmen- und Psalter-Rezeption im Fruhjudentum. Rekonstruktion, Textbestand, Struktur und Pragmatik der Psalmenrolle 11QPsa aus Qumran (Studies on the Texts of the Desert of Judah 49; Leiden – Boston: Brill, 2003)

God as Guardian and Enemy of the Human Soul/Life. The Cultural and Theological Code of the nepeš in 1 Sam 25:29

Ars necandi und ars moriendi in den Samuelbüchern

Genealogia pokolenia Judy w 1Krn 2,3 – 4,23 i jej wpływ na teologiczne przesłanie 1-2Krn

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

Jerozolima: prehistoria, zdobycie miasta i panowanie Dawida

David as a Prophet in the Targum Jonathan to the Books of Samuel

Izrael jako mesjańska Mądrość i jej świadectwo pośród narodów w Iz 55,3-5. Studium egzegetyczo-historyczne

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

Nowe tłumaczenie i interpretacja Iz 55,3-5. Studium egzegetyczno-historyczne

“Il cuore spezzato”. La figura di Davide nell’analisi narrativa di 2 Sam 18:19-19:9

Dawidowe świadectwo o Bożym przebaczeniu w Iz 55,3-5 na tle wewnętrznych rozterek judejskich wygnańców (lata 550-539 przed Chr.)

Król Saul jako przykład osoby chorej psychicznie w Starym Testamencie

The Portfolio: British columnists, Polish émigrés and Russian classified diplomatic correspondence

Klucz Dawidowy usta mi otworzył... (nad jednym z wersetów Mojej ojczyzny Cypriana Norwida)

Dawid pokutujący w Biblii i w kantacie „Davide penitente” Wolfganga Amadeusa Mozarta