Search results

1

Božie vtelenie a obnovenie Božieho obrazu v človeku (Gregor z Nyssy: Život Mojžiša)

100%

Panczová H.

Studia theologica

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2016

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vol. 3

23-35

EN

The doctrine that God’s Incarnation made possible the restoration of God’s image in humans forms the basis of the ascetic teaching of the Greek Christian tradition. It is so also for Gregory of Nyssa in his Life of Moses where he discusses the life of virtue. This stream of thought provides the work with a substantial unity and it emerges in key places: theophany in the burning bush when Moses received the vocation to restore the image of God in him; manna, the miraculous bread from heaven; the theophany on Mount Sinai with the vision of the heavenly tabernacle. The breaking and renewing of the Tables of the Law corresponds with what happened with human nature: damaged by the First Fall, but with the Incarnation renewed into its pristine shining beauty. This idea culminates at the end of the work when Moses dies: the paradoxical circumstances of his death confirm that he fulfilled his vocation.

2

Přes ambasády ke svobodě. Drama východoněmeckého exodu v roce 1989

100%

Doležal J.

Soudobé dějiny (Contemporary History)

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2014

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issue 1-2

79-133

EN

The article seeks to chart out comprehensively mass attempts by citizens of the German Democratic Republic to defect o the West by way of the diplomatic missions of the Federal Republic of Germany in the capital cities of the Socialist countries, chiefly Prague, East Berlin, Budapest, and Warsaw. The author outlines the limited possibilities and the complicated circumstances of citizens who applied to emigrate from East to West Germany, and he discusses the important role of the attorney Wolfgang Vogel, Honecker’s official representative for humanitarian questions, in mediating this migration, and in solving crises that emerged during attempts to leave. As early as 1984, many East German refugees sought asylum in the diplomatic missions of the Federal Republic of Germany with the aim of compelling their authorities to let them leave the country. Five years later, the wave of refugees reached hitherto unimaginable dimensions, and was one of the factors that markedly contributed to the collapse of the Communist régime in the German Democratic Republic and ultimately to the end of the existence of East Germany as a state. The breaking point was the relaxation of border controls and the eventual opening up of the Hungarian-Austrian frontier between July and September 1989, by which the Hungarian reformist government reacted to the ever-growing number of East German refugees in the country. After that, the Honecker leadership limited its citizens’ travelling to Hungary, which, however, led to a massive pressure by thousands of refugees on the embassies of the Federal Republic of Germany in Warsaw and especially in Prague, where, in September, a humanitarian crisis erupted. The author provides a detailed reconstruction of the course of these events, including attempts by the parties involved to find a diplomatic solution. Under pressure from the Czechoslovak leadership, Erich Honecker, at the end of the month, gave in and reconciled himself to the departure of several thousand refugees from Prague via East German territory to the Federal Republic. is subsequent attempt to solve the increasingly urgent problem of closing the borders with Czechoslovakia as well, failed, however, and, by contrast, increased the East German citizens’ distaste for the régime. Honecker’s successor, Egon Krenz, was forced relax travel restrictions again between the two states. When, in early November 1989, he made it possible for citizens of the German Democratic Republic to travel to the West via Czechoslovakia with only their identity cards, the Berlin Wall became a non-functioning relic of the Cold War that was drawing to a close.

3

Abraham versus Jakub

89%

Lemański J.

Collectanea Theologica

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2018

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vol. 88

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issue 4

35-51

EN

This article deals with the process of the formation of the traditionsconcerning the three patriarchs in the book of Genesis. It can already bestated that the traditions concerning Abraham, Isaac, and Jacob were initiallyformed independently of each other. Chronological priority shouldbe assigned to the tradition concerning Jacob. It was originally somehowcombined with the tradition concerning Isaac (in Amos), and at the timebefore the exile it constituted the earliest point of reference for seeking theroots and identity of Israel. Only by the end of the exile did the particulartime and situation cause the local Judaean traditions concerning Abrahamto play a greater role also from a theological aspect. Abraham then becamenot only a model of faith and an example of behaviour for the exiles and therepatriates, but also from a the first link in the chain of the three patriarchs.It is possible that at that time some of the motifs of the story of Abrahamwere borrowed from the traditions concerning Isaac (cf. Gen 26).

4

Exodus – pomiędzy historią, mitem i koncepcją teologiczną

89%

Lemański J.

The Biblical Annals

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2014

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vol. 4

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issue 2

279-311

EN

Exodus is seen as a foundation of ancient Israel’s identity. The biblical account of this tradition is however fairly late and the events described there areCONFIRMED neither in ancient historiography nor in contemporary archeology. For that reason many researchers question the historic aspect of biblical Exodus. The article presents the current stage of the discussion on the topic.

PL

Exodus is seen as a foundation of ancient Israel’s identity. The biblical account of this tradition is however fairly late and the events described there are confirmed neither in ancient historiography nor in contemporary archeology. For that reason many researchers question the historic aspect of biblical Exodus. The article presents the current stage of the discussion on the topic.

5

Putovanie Izraela a obnovenie Božieho obrazu v človeku: Analýza alegorickej exegézy v Živote Mojžiša II,256–304 od Gregora z Nyssy

88%

Panczová H.

Studia theologica

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2017

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vol. 3

195-212

EN

In the part of the Life of Moses, discussing the journey of Israel from Sinai to the Promised Land, Gregory follows the exegetical tradition that saw here a liberating spiritual journey of humans to God. This traditional exegesis is incorporated into a wider exposition on virtuous life, i.e. striving for the restoration of God’s image in humans. During the journey Israel overcomes a number of vices and at the end reaches the "Royal Highway" of virtue, which leads between two vices. Israel can keep his balance on it and proceed ahead to the Promised Land. What appears in this final image of a harmony of opposites is not only the Aristotelian concept of virtue, but also the idea of restoration of God’s image in humans. The unity of the human soul was damaged with the First Fall and humans began to succumb to vices that splintered the soul. By striving for virtue, however, it is possible to restore the primordial balance, unity and harmony.

6

The Story of the Exodus and the Images of the Promised Land and Heaven in the Poetry of African American Spirituals

88%

Ziółek-Sowińska M.

Zagadnienia Rodzajów Literackich

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2017

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vol. 60

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issue 4 (124)

33-47

EN

Since the beginning of slavery blacks discovered in the Bible stories which provided not only narratives and language to delineate the difficulty of being a slave, but also hope for a better future in the afterlife. The Exodus was perceived as the Bible’s main argument that God denounced slavery and would come in a catastrophic event to judge those who mistreated blacks. This article is devoted to the exploration of the biblical figure of Exodus as a recurring trope in selected lyrics of slave spirituals and spirituals recorded by bluesmen. Scholars seem to agree that the Exodus is the migration narrative, but in this article I seek to demonstrate that it may also represent the theme of going on a spiritual journey to the other side in the hereafter or the end of time city the New Jerusalem.

7

Abraham versus Jacob

88%

Lemański J.

Collectanea Theologica

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2020

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vol. 90

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issue 5

65-81

EN

This article deals with the formation process of the traditions concerning the three patriarchs from the book of Genesis. It can already be stated that the traditions of Abraham, Isaac, and Jacob were initially formed independently of one other. The chronological priority should be assigned to the tradition of Jacob. It was originally combined with the tradition of Isaac (in Amos), and before the exile it constituted the earliest point of reference for the search of roots and identity. It was only towards the end of the exile that the particular time and situation resulted in the local, Judaean traditions of Abraham starting to play a greater role also in the theological aspect. Abraham became then not only a model of faith, and an example of behaviour for the exiles and the repatriates, but also the first link in the chain of the three patriarchs. Some motifs in the story of Abraham may have been at that time borrowed from the traditions of Isaac (cf. Gen 26).

8

Wyeksponowany motyw Wyjścia w Mk 6,45-52

63%

Stefański J.

Studia Gdańskie

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2019

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issue 44

29-47

PL

Św. Marek używa motywu Wyjścia w swojej Ewangelii, aby ukazać związek między różnymi wydarzeniami w życiu Jezusa, Mojżesza oraz Izraelitów od czasu ich pobytu w Egipcie do zakończenia wędrowania na pustyni. Wydarzenie kroczenia Chrystusa po wodach Jeziora Galilejskiego zawiera szczegóły znajdujące się tylko w Ewangelii Marka i mogą one być lepiej zrozumiane w kontekście Wyjścia. To spostrzeżenie jest szczególnie ważne wówczas, gdy wybrane wyrażenia greckie w Mk 6,45-52 są analizowane w świetle Septuaginty oraz wybranych przekładów Nowego Testamentu na język hebrajski. Czynności, które normalnie mogą być trudne do wyjaśnienia – jak np. zamierzone przejście Chrystusa obok Apostołów po jeziorze – stają się bardziej czytelne w świetle starotestamentowego motywu Wyjścia.

EN

Saint Mark uses the Exodus motif in his Gospel to show the connection between various events in the life of Jesus, Moses and the people of Israel from their time in Egypt until the end of their sojourn in the desert. The episode of Christ walking on the waters of the Sea of Galilee contains various details unique to Mark’s Gospel which can be better explained when placed in the context of the Old Testament Exodus event. This is made especially clear when various Greek expressions in Mk 6,45-52 are examined in light of both the Septuagint and selected translations of the New Testament into Hebrew. Details which would be otherwise difficult to explain – such as the Lord passing the Apostles by on the lake – become better understood in light of the Exodus event in its various stages in the Old Testament.

9

W jaki sposób należy dzielić Dekalog? Problem podziału dziesięciu przykazań biblijnych

63%

Mielnik D.

Res Rhetorica

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2017

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vol. 4

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issue 3

46-59

PL

Celem niniejszego opracowania jest próba wyjaśnienia oraz uzasadnienia różnych sposobów podziału dziesięciu przykazań biblijnych w oparciu o najstarsze zachowane warianty tekstowe Dekalogu oraz analizy wewnętrzne samego tekstu. Praca wyjaśnia przyczyny różnych podziałów dziesięciu przykazań oraz prezentuje najważniejsze propozycje w tym zakresie. Przeprowadzone analizy ukazują złożoność podjętej problematyki oraz zasadność różnych sposobów podziału wynikających w znacznej mierze z potrzeb konkretnej wspólnoty.

EN

The purpose of this paper is an attempt of explanation and justification of varied divisions of the biblical Decalogue on the basis of the oldest existing textual versions and interior analysis of Ten Commandments. The study provides explanation for the different numbering of the Decalogue and presents the most important ideas in this issue. The research demonstrates the complexity and legitimacy of different divisions which is dependent on the needs of individual community.

10

Symbolism of God’s Protection over the Chosen People during the Journey to the Promised Land in Origen’s Homilies to Psalm 77 (78)

63%

Bardski K.

Collectanea Theologica

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2021

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vol. 91

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issue 4

83-94

PL

W artykule przeanalizowano wybrane motywy literackie Psalmu 77 (78), które posłużyły Orygenesowi do sformułowania interpretacji ponaddosłownych. Metodologię badań nad procesami tworzenia skojarzeń alegoryczno-symbolicznych zastosowano w odniesieniu do następujących motywów literackich: rozdzielenie wód Morza Czerwonego, obłok i słup ognia prowadzący Izraelitów przez pustynię, woda ze skały oraz manna z nieba.

EN

The article analyzes selected literary motifs of Psalm 77, which were used by Origen to formulate more-than-literal interpretations. The methodology of research on the processes of creating allegorical and symbolic associations has been applied to the following literary motifs: the separation of the waters of the Red Sea, the cloud and the pillar of fire leading the Israelites through the wilderness, water from a rock, and manna from heaven.

11

Mojżesz, jakiego nie znamy? Kilka uwag na temat poszukiwań historycznego Mojżesza

63%

Lemański J.

Studia Paradyskie

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2022

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issue 32

87-119

EN

The search for the historical sources of the tradition of Moses, with the present state of knowledge, leads to the conclusion that we can look for its traces primarily in biblical texts. These include the Egyptian name of Moses mentioned in the Pentateuch, his relationship with the Midianites / Kenites, and the current knowledge about the origins and development of Yahwism. Some references in other books of the Old Testament (Hosea 12:14; Judges 18:30; 2 Kings 18:4) linking Moses (without giving the name) with the Exodus (the first one) and with some forms of worship unorthodox for later authors (two other ones) deserve attention when examining these issues. The conclusion to be drawn from examining these issues is that the biblical “biography” of Moses is largely the result of the later literary and theological work of biblical authors and presents this protagonist in a way that differs significantly from the potential “historical” archetype.

PL

Poszukiwania historycznych źródeł tradycji o Mojżeszu, przy obecnym stanie wiedzy, prowadzą do wniosku, że jej śladów poszukiwać możemy przede wszystkim w tekstach biblijnych. Zaliczyć do nich można wspominane w Pięcioksięgu egipskie imię Mojżesza, jego związki z Madianitami/Kenitami oraz aktualną wiedzę o początkach i rozwoju jahwizmu. Na uwagę przy badaniu tych zagadnień zasługują również niektóre wzmianki w innych księgach Starego Testamentu (Oz 12,14; Sdz 18,30; 2Krl 18,4) łączące (bez podania imienia) Mojżesza z exodusem (pierwsza) oraz jakimiś nieortodoksyjnymi dla późniejszych autorów formami kultu (dwie kolejne). Wniosek płynący się z przebadania tych kwestii jest taki, że biblijna „biografia” Mojżesza jest w głównej mierze efektem późniejszej pracy literacko-teologicznej autorów biblijnych i prezentuje tego bohatera w sposób znacząco odbiegający od potencjalnego „historycznego” pierwowzoru.

12

Kraina faraonów w dziele Deuteronomisty (Joz–2 Krl)

63%

Pieprzyca B.

Scriptura Sacra

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2015

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issue 19

31-51

EN

The work of Deuteronomist bears numbers of mentions about Egypt. It shows the attitude of Israel in relation to Yahweh, who freed them from the house of bondage. The image of the land of the Pharaohs as well as foreign idols brings the reader that faith which is not from the heart becomes to be shallow. The Josh–2 Kgs special motif is becoming way out of Egypt, which with nearly every recollection about Egypt is present. This saving is trampled by the Israelites, when you serve other gods. The House of bondage, and output it to the chosen people a lesson for life. Return to the deities, the worship due only to Jehovah. In moments, the embryo of the war or oppression they call of the Pharaoh, to come to the rescue to save them from the enemy. Constantly returned to the House of slaves, become addicted to it. The observance of the commandments recorded in the Ex 20:3 says: “you will have no other gods before me! becomes in time for Israel’s barrier, which cannot jump. Keep again a circle of history and return to Jehovah the Staggers. Must be followed by oppression, war and captivity again, their eyes on the newly opened and hearts again clung to this, that the power of His turned out to be, when he has made the exit of his people and threw the sea Chariots of Pharaoh and his army (Exodus 15:4a).

13

Motywy Pięcioksięgu w Księdze Ozeasza

51%

Bednarski M.

Collectanea Theologica

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2016

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vol. 86

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issue 4

33-61

EN

n a study of the complexity of the redaction of the Pentateuch, the Bookof Hosea plays an important role. This Book is a witness to many theologicalmotifs which are also found in the Torah. Nowadays, the opinion is generallyheld that the Pentateuch is a predominantly post-exilic work, particularly inrelation to the patriarchs. However, if we assume that in fact the majority ofthe text of Hosea was written in the eighth century B.C., it becomes evidentthat many of the theological concepts were already known in the time ofHosea. Particularly noteworthy is the idea of the creation of the People, theirelection in the desert and their bringing out of Egypt. The prophet shows usthat the commandments of the Decalogue are a component of the covenant.Noteworthy is the fact that there is a convergence of ideas between Hoseaand Deuteronomy, which is particularly exhibited in the common image offather and son, and in the idea of God’s enduring love for his people. Hoseaalso presents a lot of information about the patriarch Jacob, which indicatesthat this figure has its own ancient history.

14

What Do Byssus and Crimson Imply about the Hebrew Bible and the Septuagint?

51%

Rambiert-Kwaśniewska A. M.

The Biblical Annals

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2018

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vol. 8

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issue 3

297-317

PL

Fabrics such as byssus and crimson wool can provide us with a surprisingly large amount of information about the circumstances of Biblical books origin. Analysis of lexis related to mentioned textiles, present in Exodus and in Chronicles, allows to notice a meaningful change, occurring in technical biblical terminology. In Exodus, byssus is represented by שֵׁשׁ and crimson – by תּוֹלַעַת שָׁנִי, whilst in Chronicles naming is changed respectively to בּוּץ and כַּרְמִיל. Analysis of etymology leads to the conclusion, that textiles mentioned in Torah belong to an early vocabulary, created in the times before the exile, in Chronicles, on the other hand, encountered terms belong to period of Babylonian captivity or after the exile. Confrontation of these textiles with the other, non-biblical sources, provides a confirmation of proposed dating and facilitates identification of mysterious biblical byssus, which turns out to be a very thin linen and not – as sometimes confused – sea silk. Juxtaposition of the Greek equivalents allows to draw a conclusion, that terminology of both Torah and Chronicles was known to the LXX translators, who – despite a clear caesura – translate terms consequently: שֵׁשׁ and בּוּץ to βύσσος/βύσσινος, and תּוֹלַעַת שָׁנִי and כַּרְמִיל to κόκκινος

15

Miriam – zapomniana bohaterka Exodusu

51%

Jasiński M.

Verbum Vitae

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2011

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vol. 19

41-64

EN

The study is an attempt to reveal the Miriam’s contribution into process of formation of biblical Israel as nation. Author of deliberations is focusing attention on two fundamental texts, that is Ex 15:20-21 and Num 12. After presentation of the literary structure of selected periscopes – making some important references to other biblical texts of the Old Testament – the author tries to portray Miriam as a singer, a precursor of worship, a prophetess and a guide of the people. Highlighting her suffering as an indispensable element of the prophetic charism, he underlines its importance for verification and authentication of Miriam’s prophetic authority. According to the author, the prophetic charism of Miriam, shown by the hagiographer for the service of hope, consisted, among others, in a “conveying” of her brethren from the visible into invisible world, from the present into the future, and from temporality toward eternity.

PL

Artykuł podejmuje próbę ukazania wkładu Miriam w proces, w trakcie którego biblijny Izrael wyłania się jako naród. Autor artykułu skupia się na dwóch tekstach: Wj 15,20-21 i Lb 12. Po zaprezentowaniu struktury literackiej wspomnianych perykop i ukazaniu ich powiązań z innymi tekstami ST, autor przedstawia Miriam jako pieśniarkę, prekursorkę liturgii uwielbienia, prorokinię i przewodniczkę ludu. Podkreślając jej cierpienia jako nieodzowny element charyzmatu proroka, autor podkreśla ich wagę dla stwierdzenia autentyczności władzy prorockiej Miriam. Według piszącego, charyzmat prorocki Miriam został przez hagiografa ukazany jako wpajający nadzieję i między innymi polegał na przeprowadzaniu jej rodaków ze świata widzialnego do niewidzialnego, z teraźniejszości w przyszłość i z czasowości w nieskończoność.

16

Żaby w Biblii na tle innych antycznych tradycji

45%

Laskowski Ł.

Verbum Vitae

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2017

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vol. 32

321-347

EN

The article considers the presence of frogs in the Bible (16 occurrences) in relation to the wider symbolic meaning of this creature in antiquity. The ancient symbolism of frogs enables us to notice both the similarities and the differences between the biblical texts of the Israelites/Jews and the cultures of neighboring peoples. In the narrative of Exodus, frogs are the agents of divine punishment. In the Septuagint frogs are associated with the action of God, probably as a result of their relation to magic. The Old Testament interprets the second plague in the context of prayer. In the New Testament, frogs are found only in the Book of Revelation. The context of their appearance has a demonological and magic nature; frogs, as unclean animals, are symbols of evil spirits and their influence.

PL

Tekst analizuje obecność żab w Biblii (16 razy) na tle ich symboliki antycznej. Pozwala ona bowiem lepiej dostrzec podobieństwa i różnice między tekstem biblijnym a kulturowym środowiskiem narodów ościennych wobec Żydów. W historii wyjścia żaby są wykonawcami kary Bożej. Septuaginta dokonuje interpretacji, ściślej wiążąc żaby z działaniem Boga zapewne wskutek związku tych zwierząt z magią. Reinterpretacja drugiej plagi w księgach dydaktycznych Starego Testamentu ma charakter aktualizującej modlitwy. W Nowym Testamencie żaby pojawiają się jedynie w Apokalipsie w kontekście demonologicznym, w niejasnym i prawdopodobnie związanym z magią. Jako zwierzęta nieczyste służą zobrazowaniu działania złych duchów.

Refine search results

Božie vtelenie a obnovenie Božieho obrazu v človeku (Gregor z Nyssy: Život Mojžiša)

Přes ambasády ke svobodě. Drama východoněmeckého exodu v roce 1989

Abraham versus Jakub

Exodus – pomiędzy historią, mitem i koncepcją teologiczną

Putovanie Izraela a obnovenie Božieho obrazu v človeku: Analýza alegorickej exegézy v Živote Mojžiša II,256–304 od Gregora z Nyssy

The Story of the Exodus and the Images of the Promised Land and Heaven in the Poetry of African American Spirituals

Abraham versus Jacob

Wyeksponowany motyw Wyjścia w Mk 6,45-52

W jaki sposób należy dzielić Dekalog? Problem podziału dziesięciu przykazań biblijnych

Symbolism of God’s Protection over the Chosen People during the Journey to the Promised Land in Origen’s Homilies to Psalm 77 (78)

Mojżesz, jakiego nie znamy? Kilka uwag na temat poszukiwań historycznego Mojżesza

Kraina faraonów w dziele Deuteronomisty (Joz–2 Krl)

Motywy Pięcioksięgu w Księdze Ozeasza

What Do Byssus and Crimson Imply about the Hebrew Bible and the Septuagint?

Miriam – zapomniana bohaterka Exodusu

Żaby w Biblii na tle innych antycznych tradycji