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The Biblical Annals
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2017
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vol. 7
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issue 3
389-392
EN
Book review: Massimo Grilli, Il Vangelo secondo Giovanni. Elementi di introduzione e teologia (Biblica; Bologna: Edizioni Dehoniane Bologna 2016). Ss. 168. €14,03. ISBN 978-88-10-22179-2
PL
Recenzja książki:  Massimo Grilli, Il Vangelo secondo Giovanni. Elementi di introduzione e teologia (Biblica; Bologna: Edizioni Dehoniane Bologna 2016). Ss. 168. EUR 14,03. ISBN 978-88-10-22179-2 
EN
The faith is one of the key issues of John’s Gospel. To believe means to enter into a personal relationship with Jesus, to listen to His word. In the context of the Hebrew verb אמן, to believe is to remain steadfast in His teaching, His commandments. The disciple’s faithfulness is based primarily on God’s promises, which are infallible. The act of „believing” is a dynamically developing process for John. This is why only the verb πιστεύω occurs in the text of the fourth Gospel, while the noun form ἡ πίστις is absent.
PL
W niniejszym artykule termin „Żydzi” zostaje ukazany jako klucz interpretacyjny do głębszego zrozumienia historii i teologii Ewangelii Janowej. Najpierw autor dokonuje analizy terminu „Żydzi” w szerszym kontekście źródeł żydowskich (Stary Testament, teksty qumrańskie, literatura rabiniczna, Józef Flawiusz, Filon z Aleksandrii) i chrześcijańskich (Nowy Testament, literatura patrystyczna). Następnie zostaje ukazana specyfika terminu „Żydzi”, występującego 72 razy na kartach czwartej Ewangelii. Autor wyodrębnia różne znaczenia tego terminu (regionalne, ogólne, etniczne i religijne), a szczególnie zainteresowany jest negatywnym użyciem terminu „Żydzi” w 37 tekstach Janowych. Łącząc metody diachroniczne i synchroniczne w podejściu do tego terminu, autor stara się odpowiedzieć na pytania, kim są „Żydzi” Janowi oraz jaką funkcję spełniają oni w narracji Janowej. Analizowany termin jest interpretowany w aspekcie historycznym, socjologicznym, symbolicznym, narratywnym i psychologicznym. Na podstawie przeprowadzonej analizy tego terminu autor ukazuje jego znaczenie dla lepszego zrozumienia kontekstu historycznego i teologicznego Ewangelii Janowej.
EN
In the present article the term “Jews” is shown as the interpretative key for the better understanding of history and theology of the Gospel of John. First the author makes analysis of the term “Jews” in the wider context of Jewish sources (Old Testament, Qumran texts, rabbinic literature, Josephus Flavius and Philon of Alexandria) and Christian sources (New Testament, patristic literature). Then the author describes the specific meaning of the term “Jews” which occurs 72 times in the Fourth Gospel. He distinguishes various meanings if this term (regional, general, ethnic and religious). He is especially interested in the negative use of this term in 37 texts of the Gospel of John. Connecting diachronical and synchronical methods in the interpretation of the term “Jews” he tries to answer on the questions: who are the Johannine “Jews”? and how is the function of the term “Jews” in the narrative of John? He makes analysis in historical, sociological, symbolical, narrative and psychological interpretation. On the basis of wide analysis of the Johannine “Jews” the author shows its important meaning for better understanding of historical and theological context of the Fourth Gospel.
Verbum Vitae
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2014
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vol. 26
71-93
EN
Holy Spirit plays an important role in the theology of the fourth Evangelist. During the Last Super, and therefore right before his death, Jesus from Nazareth not only foretold the coming of the Holy Spirit, but also designated the nature of his mission. The Paraclete, as Jesus calls him, will “testify about” Jesus (John 15:26) and “will demonstrate to the world what sin, righteousness and judgment are about” (John 16:8). Many scholars, while interpreting these words, point to the juridical function of the Paraclete. Accordingly, the Paraclete would pass right judgment on the world in view of the sin of unbelief. However, a detailed exegetical analysis, taking into account the various narrative techniques employed by the author of the fourth Gospel, among them the technique of misunderstanding, allows for a different interpretation of Jesus’ words. Accusations against Jesus are very frequent in the fourth Gospel. The “world” calls him a “sinner” (8:46) and “one who blasphemes” (10:36). In the context of such charges, the passing of judgment on Jesus, as well as his crucifixion and death, were understood as a revelation of God’s justice in regard to Jesus. The Paraclete’s mission will consist in revealing to the “world” and to the disciples the meaning of these events in a reversed perspective. John describes his task by the u se of the technique of irony. The Paraclete will reveal as true that Jesus indeed accepted death as a “sinner”, but in the sense of expiatory sacrifice antitype. For that reason, the justice of God has been realized not “in regard” to Jesus, but “in Jesus.” As a result, the “world’s” judgment on Jesus has, in fact, initiated God’s judgment on the “world” and its ruler. The Paraclete is to give a testimony about the victory of life over death in Jesus Christ, and thus to lead the “world” to faith, and the disciples to the fullness of faith.
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EN
The article surveys recent scholarship on the use of creation imagery inthe Gospel of John, with the aim of presenting rather exhaustive register ofpossible references. Both the obvious and the less clear-cut allusions to Gen1–3 are discussed, the main focus being to accumulate and assess evidence(for or against) all the apparent references to creation imagery. Included inthis examination are several unconvincing and even far-fetched proposalsadvanced by some modern scholars, in order to give the fullest possiblepicture of current discourse on these issues. After discussing the creationtheme in the Prologue (1:1–18), the article explores the presence of creationimagery in the Book of Signs (1:19–12:50) and the Book of Glory (13:1–21:25).
PL
Artykuł wskazuje na najważniejsze aluzje i echa metafory oblubieńczej znajdujące się w J 12–20, dostarczając ich opisu, jak i krytycznej oceny. Namaszczenie Jezusa w Betanii (12,1-11) otwiera całą serię aluzji do symboliki małżeńskiej rozsianych w drugiej części Ewangelii Janowej, ukazującej historię Jezusowej męki, śmierci i zmartwychwstania. Janowe użycie metafory oblubieńczej pokazuje, iż śmierć Jezusa winna być interpretowana jako celebracja mesjańskiego ślubu.
EN
The article traces all major allusions to and echoes of spousal metaphor in Jn 12–20, including both their description and critical evaluation. As it turns out, the episode of the anointing of Jesus in Bethany (12:1-11) opens a whole series of allusions to nuptial imagery found throughout the second part of John’s Gospel, which unfolds the story of Jesus’ passion, death, and resurrection. John’s use of the spousal metaphor reveals that Jesus’ death should be understood as the Messianic wedding.
Collectanea Theologica
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2023
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vol. 93
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issue 1
85-102
PL
W niniejszym artykule autor poszukuje odpowiedzi na pytania: Czy istnieją związki ideowe i intertekstualne pomiędzy Targumem Izajasza a Ewangelią św. Jana? Czy tradycje zawarte w targumach mogły mieć wpływ na nauczanie Jezusa z Nazaretu i na Apostołów? W artykule targumy najpierw zostają ukazane w ich żydowskim i chrześcijańskim kontekście. Następnie autor zwraca uwagę na recepcję i znaczenie księgi Izajasza dla wspólnoty żydowskiej i dla wspólnoty Janowej. W sposób szczególny akcentuje on użycie tej księgi w liturgii synagogalnej i w Ewangelii Janowej. Autor ukazuje także nowe perspektywy interpretacyjne dla wybranych tekstów Janowych w świetle tekstów zawartych w Targumie Izajasza. Analizuje on relację Memra–Logos, mesjańską tożsamość Janowego Jezusa, znaczenie Abrahama w relacji do synów Izraela, znaczenie chwały Bożej, tożsamość cierpiącego Sługi JHWH, Jezusa jako Nowej Świątyni oraz zastosowanie formuły ego eimi w formie absolutnej. Autor zachęca do dalszych szczegółowych badań nad wpływem tradycji targumicznych na nauczanie Jezusa i na chrystologię czwartej Ewangelii.
EN
In this article, the author asks whether there are ideological and intertextual connections between the Targum Isaiah and the Gospel of St. John, and whether the traditions contained in the targums could have influenced the teaching of Jesus of Nazareth and the Apostles. The targums are first shown in their Jewish and Christian contexts. The author then turns his attention to the reception and significance of the book of Isaiah for the Jewish community and for the Johannine community. In particular, he emphasizes the use of this book in the synagogue liturgy and in the Gospel of John. The author also shows new interpretive perspectives for selected Johannine texts in light of the texts contained in the Targum Isaiah. He analyzes the Memra–Logos relationship, the messianic identity of the Johannine Jesus, the significance of Abraham in relation to the sons of Israel, the significance of God’s glory, the identity of YHWH’s suffering Servant, Jesus as the New Temple, and the use of the ego eimi formula in an absolute form. He encourages further detailed research on the influence of targumic traditions on the teaching of Jesus and on the Christology of the Fourth Gospel.
PL
Symbolika małżeńska obecna jest w całej Ewangelii Jana, ale zwłaszcza w pierwszych czterech rozdziałach oraz w jej drugiej części (rozdziały 12–20). Celem artykułu jest ukazanie i krytyczna ocena obecności metafory oblubieńczej w J 1,19–4,54. W tej części Ewangelii, Jezus jest wprost nazwany panem młodym (3,29). Jednocześnie perykopa za perykopą zdefiniowana jest obecność panny młodej. Jej pełna prezentacja następuje w czterech pierwszych rozdziałach Ewangelii. Jej ukazanie rozpoczyna się od matki Jezusa i jego uczniów w Kanie (rozdział 2), a następnie prowadzi do Żydów w Jerozolimie, Samarytan i ostatecznie pogan na końcu rozdziału 4. Poprzez swoją wiarę (1,50) Natanael, prawdziwy Izraelita, staje się prefiguracją wszystkich wierzących, oblubienicy Mesjasza.
EN
Nuptial symbolism permeates the thought of the fourth evangelist throughout his work, but especially his first four chapters plus the entire second part of his gospel (12–20). The main focus of this article is to demonstrate and critically evaluate the presence of spousal metaphor in Jn 1:19–4:54. In this part of the Gospel, Jesus is explicitly presented as a bridegroom (3:29), while at the same time, in pericope after pericope, his bride becomes more and more visible and present. It takes four chapters to define the messianic bride in full. The whole presentation starts with the mother of Jesus and his disciples in Cana in Chapter 2, then continues with Jews in Jerusalem, the Samaritans, and finally pagans at the end of Chapter 4. By his faith (1:50), Nathanael, the Israelite, is the prefiguration of all believers, the bride of Messiah.
EN
In four sections, the article deals with four specific issues related to the use of the Book of Zechariah in the Fourth Gospel. First, nine different ways in which the Old Testament is employed in John’s Gospel are presented. In this section the article aims to justify focusing on the use of a single OT book in John’s Gospel, an approach which appeals to many scholars as the most appropriate way of dealing with the broader issue of the use of the OT in the Fourth Gospel. Such a seemingly narrow methodological choice enables the exegete to investigate virtually all possible uses of a particular OT text (book), applying the appropriate attention and thoroughness. Second, the article discusses two major methodological problems connected with the study of the OT in the Fourth Gospel, namely (1) the absence of careful, widely accepted definitions for the literary devices of quote, allusion, and echo; and, related to this, (2) the elusive nature of any objective criteria for identifying allusions and echoes. The article also broaches the issue of the rightly questioned legitimacy of using the term “intertextuality” within the realm of biblical studies employing the historical-critical method. As to the problem of definitions, Ben-Porat’s definition of literary allusion, together with Sommer’s approach to the phenomenon called an echo, are adopted in this article. Thirdly, the article presents a case study of one particular allusion in the Fourth Gospel, namely the mention of the fig tree in the narrative of the call of the first disciples in John 1:45-51. Indeed, the question of why Nathaniel confesses Jesus to be the Son of God and the king of Israel (1:49) following Jesus’ statement that he saw him under the fig tree (1:48) stands as a perennial crux interpretum in Johannine studies. Seeing an allusion to the prophecy of Zec 3:10 seems to solve this problem convincingly. Fourth, the article discusses the use of explicit quotations from Zechariah in the Fourth Gospel. The current study reveals that there are two basic focal points of the major Johannine references to Zechariah: (1) the cleansing narrative (Jn 2:13-22), with its references to Zec 6:12-13 and 14:21, and the triumphal entry narrative (Jn 12:12-16), which quotes Zec 9:9, both refer to the rebuilding of the temple; and (2) Jn 7:38, quoting Zec 14:8, and Jn 19:30-37, quoting Zec 12:10 both relate to the gift of the Spirit. Taken together, the references to Zechariah in the Fourth Gospel express two facets of a single, fundamental Johannine theological paradigm, i.e. that Jesus is the new temple: (1) the cleansing and rebuilding of the temple, understood as both Jesus’ body and the community of believers, and (2) the gift of the Spirit flowing out of the new temple, Jesus’ body.
The Biblical Annals
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2012
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vol. 2
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issue 1
153-194
PL
The explicit references to the Scripture (γραφή) in the Johannine cleansing narrative in 2:22 as well as in the Johannine narrative about the empty tomb in 20:9 were always a perplexing mystery which raised a plethora of scholarly proposals. The article presents an argument in favor of Zech 6:12-13 as a scriptural referent in both these occurrences of γραφή. The Zechariah oracle about the future rebuilding of the temple by a messianic king perfectly dovetails with the Johannine Temple-Christology which depicts the resurrection of Jesus as the rebuilding of the temple by the King-Messiah.
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