Exegesis of Is 61 has shown that the chapter is a literal composition,which consists of two parts: a frame vv. 1-3+10-11 and a middle part vv.4-9. The two framing sections, vv.1-3(10-11) could first have been a separatetext. V. 3aa is possibly a secondary addition, which joins chapter 61 withchapters 60 and 62. But it is reasonable to read and interpret Is 61 as oneunit, in which a prophetic „I” take the floor. The „I” poses as a servantknown from Deutero-Isaiah’s Songs of JHWH’s Servant. But in this „I”we hear tradents who passed down and updated Deutero-Isaiah’s tradition,and added new God’s promises. The prophet Trito-Isaiah, who should belike the other prophets speaking to the people, never existed. However thetradents understood their mission as prophetical one.
The paper offers an overview of the history of Hebrew text(s) of the Old Testament from oral beginnings to medieval manuscripts (so called Masoretic Text). Following stages are listed: oral tradition – (first) writing down – collecting, supplementing and editing – coping – canonizing – uniforming of the consonantal texts – standardizing (vocalization etc.). All the stages were long processes, partly running simultaneously and non-linearly. The paper calls for a necessity of text criticism and literary criticism in exegetical work of theologians and historians.
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Historia sporu Abrahama z Bogiem o Sodomę i Gomorę (Rdz 18,16-33) traktowana jest nierzadko jako przykład skuteczności modlitwy wstawienniczej. Artykuł pokazuje, że opowiadanie o zniszczeniu Sodomy i Gomory należy rozumieć jako pochwałę Bożej sprawiedliwości. Boże działanie determinowane jest przez jego miłosierdzie, a karanie wynika z troski o pokrzywdzonych i z pragnienia położenia kresu popełnianej niesprawiedliwości. Artykuł omawia także historię redakcji perykopy oraz przedstawia jej podstawowe żydowskie i chrześcijańskie interpretacje.
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