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1

VÍNO ZACHOVANÉ AŽ NA TÚTO CHVÍĽU: ANALÝZA A NÁVRH PREKLADU JN 2,10

100%
Feník J., Lapko R.
Slavica Slovaca
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2019
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vol. 54
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issue 2
142 - 148
EN
This study focuses on the sentence of the steward in John 2,10 about the good wine kept until now. It analyses the pronouncement in light of its context, its rhetorical composition, and the author’s lexical choices. The analysis proposes a new, context-oriented translation for Slovak audience.
2

PREDLOŽKA ΕἰΣ A ZÁMENA PREDLOŽIEK V JÁNOVOM EVANJELIU

100%
Feník J., Lapko R.
Slavica Slovaca
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2018
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vol. 53
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issue 1
20 – 24
EN
This study illustrates the phenomenon of the confusion of prepositions in New Testament Greek. Apart from listing several examples from other writings and highlighting their significance, it focuses on the Gospel of John, with particular attention paid to the preposition εἰς.
3
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ОГЛАВЛЕНИЕ ЕВАНГЕЛИЯ ОТ ИОАННА В СТАРОПЕЧАТНЫХ КИРИЛЛИЧЕСКИХ БОГОСЛУЖЕБНЫХ ЕВАНГЕЛИЯХ-ТЕТР

100%
Ostapczuk J.
Konštantínove listy
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2021
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vol. 14
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issue 2
109 - 125
EN
This article presents the results of a text-critical analysis of the list of chapter titles (ta. kefalai,a) of the Gospel of John in the early printed Cyrillic liturgical Tetraevangelions. The research was carried out on the basis of 94 (out of the total 109 copies) of the Tetraevangelions issued from 1512 to 1800 in the Middle-Bulgarian, Serbian and East Slavonic redactions of the Church Slavonic Language. All of the Tetraevangelions issued in 16th and 17th centuries were researched along with 48 editions from the 18th century. The text-critical analysis proved the existence of textual readings in the list of chapter titles of the Gospel of John and the possibility of dividing the Gospel of John into 24 chapters instead of 18 (which was confirmed by Michal Sliozka’s two Lvov editions). However, this manner of dividing the text is not found in any other known Church Slavonic, Greek and Latin manuscript or early print containing the Gospel of John. On the basis of textual readings, all of the studied Tetraevangelions were divided into three main groups and several subgroups.
4

'I WILL NOT YET ENTER INTO THE HOLY RITE'. THE ROLE OF 'TELETE' IN NONNIAN EXEGESIS OF JOHN 7:8 ('Nie wyrusze jeszcze na swieta uroczystosc. Termin telete w nonnianskiej egzegezie Ewangelii sw. Jana 7,8)

100%
Doroszewski F.
U Schyłku Starożytności. Studia Źrodłoznawcze
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2010
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vol. 9
25-34
EN
Jesus' refusal to go up to the Feast of Tabernacles, described in John 7:8 seems to stand in contradiction to his subsequent participation in the celebration. That contradiction drew the attention of early commentators pointing out the deeper meaning buried in Jesus' words. In his Paraphrase VII, 31-34, Nonnus of Panopolis shows a similarintention. By means of the term 'telete' he discloses a connection between Jesus' answerand his redemptive sacrifice, implying that Jesus is no longer speaking about the Jewish feast but about new Christian rites which would take place after his Resurrection.
5

JEŽIŠOVA TELESNOSŤ V JÁNOVOM EVANJELIU

75%
Feník J.
Verba Theologica. Teologický časopis
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2019
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vol. 18
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issue 1
74 – 85
EN
This essay focuses on the theme of Jesus’ corporality in the Fourth Gospel. While Johannine studies rightly tend to underline the various ways in which John communicates Jesus’ divinity and union with the Father, this gospel is also filled with texts that stress Jesus’ humanity. From the prologue to the resurrection scenes Jesus periodically appears not only as fully human, but also as fully bodily. The introductory part of the article traces some of the occurrences of the motif of Jesus’ humanity/corporality. In the attempt to point up their significance and function, the two main parts then identify the texts which describe Jesus’ body parts and his physical postures. The essay notes John’s particular interest in drawing attention to Jesus’ body parts and postures, a feature that contributes to John’s being „a maverick Gospel“ that continues to fascinate its readers. As the Son of God in constant communion with the Father, Jesus, as portrayed in John, emerges as a fully human and bodily person.
6

Prolog Janova evangelia (J 1,1-18). Poznámky k výkladu a překladu

75%
Roskovec J.
Listy filologické (Folia philologica)
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2010
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vol. 133
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issue 1-2
123-140
EN
Among the peculiarities of John's Gospel belongs its poetic prologue. The present study deals first with the question of the relationship of these 18 verses to the rest of the gospel. Although the logos-christology that governs the hymn does not appear in other parts of John, there are important features of the hymn that make its close linking to the whole of the Fourth Gospel quite probable. One of them is the structure of the prologue that the study proposes as threefold, each part ending with a paradoxical assertion. These three parts of the hymn represent different perspectives of the way of Christ and correspond to the 'multilevel' christological accounts of the gospel. In its second part the study offers a detailed exegetical analysis of the prologue, explaining its metaphorical language with strong references to the Old Testament motifs of creation, exodus and wisdom. As a constant aspect the study follows the problem of translation and compares the decisions of seven Czech modern translations of the Bible, showing how the exegesis or its absence is reflected in them.
7

DUCH SVATÝ – PRAMEN VYVĚRAJÍCÍ K ŽIVOTU VĚČNÉMU

75%
Brichcínová K.
Verba Theologica. Teologický časopis
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2019
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vol. 18
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issue 2
56 – 69
EN
For centuries the issue of Filioque, that is, whether the Holy Spirit proceeds not only from the Father, but also from the Son, has been debated. It gives rise to a further question, namely, whether the Spirit of God can also proceed from a human being. Some biblical texts, as well as statements of mystics, suggest a positive answer, yet assuming it may seem presumptuous. The author of this paper searches for an answer to this question. First she presents the main arguments used by Filioque advocates to defend their faith and then she reflects on their testimonial value with respect to the first and second questions. Subsequently she pays attention to two relevant texts from the Gospel of John. Based on theological arguments implied by the analogy of faith and the analogy of being and also based on what Scripture says the author reaches the conclusion that spiration of the Spirit of God by human beings is grounded and that the human vocation is realized in it. From orthodoxy she draws implications for orthopraxis.
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