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Kontekst historyczny, społeczny i religijny nauczania proroka Sofoniasza

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Chrostowski W.

Collectanea Theologica

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2017

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vol. 87

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issue 4

5-35

EN

The author gives, first, the detailed panorama of the historical situationin Juda in VII century BCE and, second, describes the reforms of Josiah.As regards the exact dating of the life and activity of the prophet Zephaniahthere are three main options. One group of scholars puts it at the verybeginning of the reign of the king Josiah, so immediately after 640 BCE.The others prefer the time that followed the very beginnings of the reformmovement, mentioned in the Second Book of Chronicle, so in the decadebefore the culmination of the reform activities of Josiah. The third groupputs the message of Zephaniah in the period after 622 BCE, suggestingthat the prophet strongly supported the king. The first two solutions seemto be the most reasonable.

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Manasses jako nawrócony król – poszukiwanieprzyczyn zmiany .punktu widzenia autora 2Krn 33,1-20

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Kucharek D.

Warszawskie Studia Teologiczne

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2019

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vol. 32

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issue 2

66-83

EN

The Chronicler adds in his work (2Chr 33:1-20) the description of the King’s Manasseh conversion what causes that he has the different point of view than the author of the Second Kings 21:1-18 where it hasn’t been mentioned about Manasseh’s metanoia. The Deuteronomist emphasizes the sinfulness of the king and his responsibility for the fall and captivity of Judah. The reason of the different description and valuation of the Manasseh’s life may be various sources used by the authors during the composition of the pericopes or the different theological aims that inspired the creation of stories. On the base of the conducted analyses it needs to be said that it is impossible to find the sources which could be the material used by the Chronicler. Thus the differences in the biblical traditions should be argued by the other context and the Chronicler’s theological assumptions in the light of which the figure of King Manasseh is shown.

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Manasses – Makir – Gilead: pytanie o źródła jednej z biblijnych tradycji genealogicznych

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Lemański J.

Colloquia Theologica Ottoniana

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2015

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issue 1

25-52

PL

W artykule analizie poddane zostały informacje na temat Manassesa (syn Józefa, jedno z plemion Izraela) oraz jego genealogicznych powiązań. Chronologicznie jedno z głównych odgałęzień Manassesa: Makir – Gilead, wydaje się starszą tradycją niż pozostała genealogia. Jej pierwsza część – Makir – może być postrzegana jako starsze określenie niż Manasses. W niniejszym artykule sugeruję, że imię „Manasses” może być stworzone sztucznie przez autora biblijnego, aby zachować pamięć o zaginionych transjordańskich plemionach Izraela

EN

The article analyses information about Manasseh (the son of Joseph; one of the Israel’s tribes) and its genealogical connections. Chronologically one of the main branches of Manasseh: Machir – Gilead, seems to be a lot older tradition than the rest of the genealogy. Its first part: Machir, might be seen as an older name than Manasseh. In the article we suggest that the name Manasseh might be an artificial invention of biblical authors. It was created to the deal with the memory of the lost transjordan tribes of Israel

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1 Collectanea Theologica

1 Colloquia Theologica Ottoniana

1 Warszawskie Studia Teologiczne

1 Chrostowski W.

1 Kucharek D.

1 Lemański J.

1 2019

1 2018

1 2015

Kontekst historyczny, społeczny i religijny nauczania proroka Sofoniasza

Manasses jako nawrócony król – poszukiwanieprzyczyn zmiany .punktu widzenia autora 2Krn 33,1-20

Manasses – Makir – Gilead: pytanie o źródła jednej z biblijnych tradycji genealogicznych