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1

Targumy rabiniczne a chrześcijaństwo

100%

Baraniak M.

Estetyka i Krytyka

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2012

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issue 3(27)

105-124

XX

Most of the books of the New Testament, as well as the Palestinian Targums have the authors from the same religious environment. They have referred to the common tradition mostly by the similar exegesis of the Scripture (OT). In some measure they have known the other theological and doctrinal concepts, and were sharing or arguing with them. This is also visible in the further edition and re-edition of their texts. Presented in this article comparative reading of some texts from the rabbinic targums and the NT has shown clear examples of their correlation. Their authors have used not only common tradition of messianic interpretation of the Scripture, but sometimes present also quite a disguised polemic, which especially in the later targums turned, according to some researchers, almost into an “anti-Christian” apology.

2

Ks. Roman Bartnicki, Kinga Kłosek, Metody interpretacji Nowego Testamentu, Wydawnictwo Petrus, Kraków 2014, ss. 291

100%

Krawczyk R.

Studia Elbląskie

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2015

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vol. 16

445-447

3

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a. Cz. 3

80%

Gajewski W.

Gdański Rocznik Ewangelicki

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2016

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vol. 10

169-192

XX

Discussion regarding the use and nature of the term “truth” in John’s (Corpus Johanneum) has a long record going back to the XIX century. Scholars of such a calibre as were Dodd or Bultmann drew their attention to Hellenic circles (including Platonic and Gnostic) as the main source of inspiration for John’s interpretation of truth. However, over the course of time, we have noticed a turn towards enhancement of literature of Judaism of that time, including texts from Qumran. After discussing status questionis lexeme alētheia was analysed in the texts of Corpus Johanneum.Conclusions resulting from the analysis lead to the view focusing on non-homogeneous influences and also on a considerable contribution of John’s own circles and that of the early Church.

4

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej Część II

80%

Gajewski W.

Gdański Rocznik Ewangelicki

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2014

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vol. 8

246-264

EN

The article continues to analyze the lexeme alētheia in the NT texts, aside from the Corpus Johanneum. The conclusions of the analysis point to a heterogeneity of influence. The inspiration has been observed to come both from the classic interpretation of the term (that of conformity to the reality) as well as its usage in the Old Testament or the literature of the Second Temple Judaism. The Synoptic authors in the vast majority used the lexeme alētheia in the meaning of the correspondent definition (that of conformity to the physical and metaphysical reality), and also in a manner similar to the Hebrew meaning of amen. Referring to the Old Testament announcements, they pointed to the fulfillment of the promises in the person of Jesus Christ and in the life of the early Church. According to Matthew and Mark, Jesus did not use this term, while Luke recorded several such instances, one of which is particularly interesting (Luke 16:11). His use of the adjective alēthinos in the parable shows physical goods in juxtaposition with true goods, and the context indicates the initiation base, similar to Jas 1:18 and 2 Pt 2,12. Paul used the lekseme alētheia in its various shades and configurations (the truth of God, the word of truth, the knowledge of truth, the reception of truth, and the truth of Christ). Besides the classic interpretation, he can be said to have contributed to the emergence of synonymy between the concepts of "truth" and "The Gospel". The term was used in a similar way in the letters of James and Peter. This shows the influence of the Qumran literature or – in more general terms – the theological and linguistic concepts of the early Judaism. We can also find specific examples of associating truth directly with the person of Jesus of Nazareth. Truth possesses not only intellectual value, nor is it equal to doctrine, but there has to be consistency between words and deeds, doctrine and morality.

5

Apoštol Pavel a „pravda“

80%

Tichý L.

Studia theologica

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2018

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vol. 1

165-174

EN

The contribution seeks to disclose and evaluate the position of the concept of 'truth' with the apostle Paul. The term ἀλήθεια, whose primary meaning is 'truth', occurs in Paul’s undisputed letters only 22 times. Because the most frequent occurrence is in 2 Corinthians and Romans (8 times in each), it is apparent that Paul’s usage of this term increased over time and the apostle used it not only in connection with love and as the opposite of wrongdoing (cf. 1 Cor 13:6 and Rom 1:18; 2:8), but also saw God (cf. Rom 1:25; 3:7; 15:8) and Christ (cf. 2 Cor 11:10; Rom 9:1) as present in it. Although 'truth' was not the most central theological term for Paul, he would have readily accepted Christ’s words in John 14:6 ("I am … the truth") as perfectly corresponding to his theology.

6

Rzymski kult imperialny w świetle ksiąg Nowego Testamentu i świadectw pozabiblijnych

80%

Nalewaj A.

Forum Politologiczne

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2012

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vol. 14 - Politologia w chrześcijańskiej myśli społeczno-politycznej

57-84

EN

In the Anchor Bible Dictionary we can read, that: "The Roman imperial cult may be defined as the offering of divine honors to a living or dead emperor". There are some features of this phenomenon in the New Testament and contemporary Greco-Roman literature. Two of them are specific for present study. There are: Jewish tax and three significant imperial titles, such as: "Savior of the world", "Lord" and "Lord and God". In the fourth Gospel Jesus is addressed by the titles that were appropriated by one or more of the Roman emperors who reigned at the end of the first century. The presence of the titles in John's Gospel means that John knew of these honorifics in their Roman setting and the claim associated with them.

7

On the issue of systemic conceptography of the Holy Bible

80%

Shyrokov V., Shevchenko L.

Cognitive Studies

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2011

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issue 11

EN

On the issue of systemic conceptography of the Holy BibleThe systemic cognitive and linguistic principles of the conceptographic text interpretation are stated. The concept of nonrandom text is introduced. The operational principles of the non-random text conceptography are analyzed and systematized. The theoretical approaches are illustrated on the New Testament text English.

8

Symbolism of the Rural and Suburban Landscape of the Holy Land in the New Testament

80%

Mirošević L., Krasicki A., Faričić J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2021

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vol. 11

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issue 1

47-69

EN

The article discusses the symbolism of the rural and suburban landscape of the Holy Land in the New Testament. Based on the results of previous geographical and theological (exegetical) research of certain elements of the natural and cultural landscape, and studies of biblical texts and descriptions of landscape motifs in areas where Jesus Christ lived and worked, the article attempts to point out the symbolism that enriches mere facts about the geographical reality of the Holy Land. It has been determined that the most important natural-geographical forms and phenomena are clearly recognized in the rural and suburban landscape of the Holy Land, while the identity of the Jewish community formed by different human activities and ways of life is imprinted in the cultural landscape, which includes a related web of multiple dualities: the real and the imaginary, the natural and the supernatural, and the material and the spiritual.

9

Francis J. Moloney, A Body Broken for a Broken People: Divorce, Remarriage and the Eucharist (London: Darton, Longman and Todd 2015)

80%

Crimella M.

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2016

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vol. 6

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issue 3

519-523

IT

Book review: Francis J. Moloney, A Body Broken for a Broken People: Divorce, Remarriage and the Eucharist (London: Darton, Longman and Todd 2015). Pp. 303. £14,99. ISBN: 978-0-232-53204-3.

10

Beth M. Stovell, Mapping Metaphorical Discourse in the Fourth Gospel. John’s Eternal King (Linguistic Biblical Studies 5; Leiden – Boston: Brill, 2012).

80%

Darowski Ł.

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2015

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vol. 5

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issue 1

223-226

PL

Book review: Beth M. Stovell, Mapping Metaphorical Discourse in the Fourth Gospel. John’sEternal King (Linguistic Biblical Studies 5; Leiden – Boston: Brill, 2012). Pp. 381.$200. ISBN 978-9004223615.

11

Chris Keith, Jesus’ Literacy. Scribal Culture and the Teacher from Galilee (Library of New Testament Studies 413 – Library of Historical Jesus Studies 8; London et al.: Bloomsbury, 2013)

80%

Kubiś A.

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2016

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vol. 6

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issue 4

707-714

EN

Book review: Chris Keith, Jesus’ Literacy. Scribal Culture and the Teacher from Galilee (Library of New Testament Studies 413 – Library of Historical Jesus Studies 8; London et al.: Bloomsbury, 2013). Pp. XVI + 224. GBP 17.99. ISBN 9780567533975 (Paperback)

12

Czy bibliści pamiętają jeszcze o szatanie?

71%

Sokal B. M.

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2015

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vol. 5

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issue 2

405-427

EN

The following paper aims to respond to some questions raised by L. Misiarczyk in his paper.2 Firstly, the author refers an opinion concerning shortage of studies about demonology and exorcisms in New Testament within Polish theological literature. The second part contains an analysis of the behavior of possessed people as described in New Testament accounts. Third part of the study endeavors to answer a question why the Gospel of John and Paul’s Letters do not mention demoniac possessions and exorcisms. Fourth chapter attempts to describe biblical anthropology that could help to understand whether biblical authors distinguished possessions from mental or physical maladies. Fifth and concluding part discusses suggestion of three possible ways of structuring the texts describing demons. While refuting some of the theses expressed by L. Misiarczyk, the paper underlines a number of valuable assets and topics presented by the author, that yet need to be discussed and reviewed.

13

Poslání Jana Křtitele v Lukášově dvojdíle

70%

Tichý L.

Studia theologica

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2019

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vol. 1

1-20

EN

The contribution analyses the texts in the Gospel of Luke and in the Acts of the Apostle (both works written by the same author, traditionally called Luke) that concern the mission of John the Baptist. John is mentioned relatively often, particularly in the Gospel of Luke, so that the resulting image of his mission recorded by the evangelist is sufficiently distinguished. John the Baptist is the culmination of the Old Testament (cf. Luke 16:16). He fulfils the prophetic mission of converting people to God. He is more, however, than a prophet (cf. Luke 7:26) because he also immediately prepares the coming of Christ. John is already closely joined with Christ although simultaneously fully submitted to him. This perspective on the Gospel of Luke is confirmed by relatively short references in the Acts, where the insufficiency of only knowing the baptism of John is strongly expressed (cf. Act 18:25; 19:3 – 4).

14

Symbolika krwi a bezkrwawa dieta w Starym i Nowym Testamencie i jej wpływ na styl życia. Aspekty prawne

70%

Stasiak S.

Ekonomia. Wrocław Economic Review

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2018

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vol. 24

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issue 4

25 - 37

EN

The Old Testament prohibition of consuming blood (Lev. 17:10–14) was dictated by the observation of the phenomenon of blood loss as a cause of death of a human being. Therefore, blood was considered to have life-giving power, the power of God Himself. Blood flowing in the veins of every creature was considered to be God’s property and was not allowed to be consumed, but it had to be poured out on the ground. In New Testament times, this prohibition was relativized, recommending only its preservation (Acts 15:28–29). Since there are also religious groups today that demand that we refrain from the consumption of blood, we decided to study the issue based on the texts of the Old and New Testament, which contain information about blood and its symbolism, as well as the prohibition of its consumption. The methods of contextual analysis and historical-critical analysis were applied. As a result of these studies, it turned out that blood, especially in the Old Testament texts, has very extensive symbolism, which is why one can speak of the firstborn’s blood, substitute blood, blood of the Covenant. Blood also played a special role in the worship of Israel, especially in sacrificial offerings. This meaning is also found in the New Testament: “without the shedding of blood there is no forgiveness of sins” (Heb. 9:22). In the Old Testament, there are a number of texts in which the prohibition of consumption of blood has been imposed (see Gen. 9:4; Lev. 3:17; 7:26–27; Deut. 12:23), although refraining from eating meat in which blood would still be found is not always explicitlly mentioned. The most comprehensive information on this subject, along with the justification of the prohibition, is included in Leviticus 17:10–14. Such prohibitions resulted in a specific lifestyle, and even slaughtering of animals, which was the subject of a large-scale social discussion. We ask ourselves the question: Does this prohibition apply to today’s Hebrews, Christians, or other social groups for whom the Bible is a peculiar norm of conduct? While the positive answer undoubtedly concerns the followers of Judaism, the issue of Christians is not so obvious. This is indicated by the so-called Jerusalem Council: “you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell” (Acts 15:28–29). Three facts are of crucial importance here. First, these clauses were disciplinary and not doctrinal. Second, they had limited territorial coverage (see Acts 15:23). Third, one sentence is of particular significance in this context: “If you keep yourselves from these, you will do well” (Acts 15:29), which indicates this was not a warrant for salvation, but a recommendation to facilitate the faithful’s life in mutual consent in a church made up of Christians of Jewish and pagan origin.

15

Typological Usage of the Old Testament in the New Testament

70%

Łabuda P.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2011

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vol. 1

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issue 2

PL

The typological reading and application of Hebrew texts deserve the greatest attention among the numerous ways of reading and applying the Old Covenant ideas, traditions and texts. Through the typological reading and application of the text, the text is given broad latitude for its typological application. Treating the Bible from the typological point of view is not only restricted to quoting the books of the Old Testament. Instead, numerous allusions and references to events, characters, places and descriptions are made. The interpretation of these analogies leads to the understanding of the whole truth of the Old and New Testament. “Christians therefore read the Old Testament in the light of Christ who died and rose from the dead. Such typological reading reveals an inexhaustible part of the Old Testament” (CCC 129). Therefore typological thinking is necessary in order to interpret the Bible messages appropriately.

16

Problem ciągłości istnienia Boga

70%

Ciesielski M.

Studia Europaea Gnesnensia

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2014

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issue 10

109-135

PL

The article discusses the issue of eternal existence of God. The author offers an interpretation of selected excerpts from the New Testament, which show God as pre- or ante-eternal but not post-eternal, which means that He is an entity existing without a beginning but having an ultimate end. In order to support the suggested interpretation, the author formulates a philosophical “mercy-based proof for the current non-existence of God”.

17

Význam σκóλοψ τe σαρκi v 2 Kor 12,7b

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Studia theologica

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2023

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vol. 1

17-42

EN

The text of 2 Cor 12:7b, which is considered one of the most famous cruces interpretum in 2 Corinthians, is one of the most enigmatic texts in the entire collection of Paul’s letters. Although the expression σκόλοψ τῇ σαρκί in 2 Cor 12:7b has been the subject of much scholarly research with various proposed hypotheses, its interpretation remains unclear. It can perhaps be reckoned that this bodily suffering may have been familiar to the Corinthians and that it occurred to Paul in the context of ecstatic experiences. The Apostle Paul is not concerned with giving an accurate description of his diagnosis of his physical ailment. Whereas in Gal 4:13–15 he concentrates on highlighting the exemplary behaviour of the Galatians towards him in his illness, in 2 Cor 12 he places his physical suffering in the same line as the “insults”, “hardships”, “persecutions” and “calamities” that he endures for Christ, and the reference to this bodily affliction serves to emphasise that the weakness manifested in him is a sign that the power of Christ rests upon him (2 Cor 12:10).

18

Kristova láska a jeho smrt za všechny v 2 Kor 5,14

70%

Mareček P.

Studia theologica

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2023

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vol. 2

27-45

EN

The text of 2 Cor 5:14, which is part of Paul’s apologia for his apostolic ministry (2 Cor. 2:14–7:4), contains a beautiful summary of Paul’s devotion and highlights the universal significance of Jesus’ death. The underlying motive of his apostolic ministry is the love of Christ, which not only influences and guides his actions but also provides him with an inner impetus and motivation (5:14a). The fact that Paul is completely controlled by Christ’s love is the result of his having come to a personal conviction of the significance of his death (5:14b). To express the depth and reach of Christ’s love, Paul uses the concept of Jesus’ substitutionary death “for the benefit of all” and links it to the idea of “corporate personality.” He points to the idea of the communion of the destiny of all with Christ, which he already used in the Adam – Christ parallel in 1 Cor 15:21–22 (cf. also Rom 5:12–19). As “Adam” determined the nature and destiny of the whole human race, so does Christ. Jesus’ actions and sufferings include all people (5:14c). The result of Christ’s death is that “all have died” (5:14d). Paul offers no further explanation of the nature of this dying, nor does he mention how Christ’s death resulted in the death of all. It is apparent, however, from 2 Cor 5:15 that people’s fellowship in death with Christ also implies their participation in his life. The text of 2 Cor 5:14 wants above all to emphasize the universal significance of Christ’s death.

19

Commitment to the Truth: Parrhesiastic and Prophetic Elements of Paul’s Letter to the Galatians

61%

Harvey L.

Res Rhetorica

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2018

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vol. 5

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issue 1

21-34

EN

List Pawła do Galatów w Nowym Testamencie łączy dwie kultury: judaizm i rzymski imperializm. Niniejsza analiza listu do Kościoła w Galacji pokazuje wykorzystanie zarówno hebrajskiego proroctwa, jak i greckiej (nieżydowskiej, pogańskiej) parezji. Paweł adresuje list do mieszanej publiczności, żyjącej na styku dwóch kultur. Diagnozuje on problemy Kościoła poprzez prognostyczne nauczanie, które wpisuje się w szerszy kontekst Pawłowej nauki. Późniejsi badacze będą zajmowali się zapoczątkowaną w pismach Pawła współobecnością parezji i retoryki prorockiej w tekstach chrześcijańskich przez następne dwa tysiąclecia.

20

Výrazy pro lásku v Septuagintě a Novém zákoně

61%

Černušková V.

Studia theologica

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2014

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vol. 4

1-40

EN

Along with the previous article “Three Levels of Love in the Greek? Words of Love in Non-Christian writers and the Church Fathers,” published in ST 16,1 (2014), this paper provides a comparison between the semantic situation of classical Greek, the language of the Church Fathers and Biblical Greek. It specifically demonstrates that no (threefold) hierarchy of the terms of love has existed in any period. A comprehensive view of the wide spectrum of Biblical words for love is presented (it is not limited to agapan, philein, eran, stergein and related terms), and the usage of words of love in the Septuagint translations from the Hebrew and the New Testament is contrasted with the Septuagint books written in Greek.

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Targumy rabiniczne a chrześcijaństwo

Ks. Roman Bartnicki, Kinga Kłosek, Metody interpretacji Nowego Testamentu, Wydawnictwo Petrus, Kraków 2014, ss. 291

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a. Cz. 3

„Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej Część II

Apoštol Pavel a „pravda“

Rzymski kult imperialny w świetle ksiąg Nowego Testamentu i świadectw pozabiblijnych

On the issue of systemic conceptography of the Holy Bible

Symbolism of the Rural and Suburban Landscape of the Holy Land in the New Testament

Francis J. Moloney, A Body Broken for a Broken People: Divorce, Remarriage and the Eucharist (London: Darton, Longman and Todd 2015)

Beth M. Stovell, Mapping Metaphorical Discourse in the Fourth Gospel. John’s Eternal King (Linguistic Biblical Studies 5; Leiden – Boston: Brill, 2012).

Chris Keith, Jesus’ Literacy. Scribal Culture and the Teacher from Galilee (Library of New Testament Studies 413 – Library of Historical Jesus Studies 8; London et al.: Bloomsbury, 2013)

Czy bibliści pamiętają jeszcze o szatanie?

Poslání Jana Křtitele v Lukášově dvojdíle

Symbolika krwi a bezkrwawa dieta w Starym i Nowym Testamencie i jej wpływ na styl życia. Aspekty prawne