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Review: Larry W. Hurtado – Paul L. Owen (eds.), “Who Is This Son of Man?”. The Latest Scholarship on a Puzzling Expression of the Historical Jesus (Library of New Testament Studies 390; London – New York: Bloomsbury T&T Clark, 2012). Pp. 191 + XVI. $34.95 (Paperback). ISBN 9780567323316.

100%
Kowalski M.
The Biblical Annals
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2015
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vol. 5
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issue 1
205-209
EN
Book review
PL
Recenzja książki
2
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"Syn Boży" i "Syn człowieczy" w Chrystologii źródła Q

75%
Paciorek A.
The Biblical Annals
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2001
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vol. 48
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issue 1
81-104
PL
The title “Son of God” appears in Q only in the pericope about the tempting of Christ (Luke 4,1-13). Jesus only and exclusive relation to the Father is a significant point of confrontation between Jesus and his opponent. Contrary to Israel carried across the desert like the Son by his Father (Deut 1, 31; 8, 5) and again and again succumbing to temptations, Jesus proves to be a true “Son of God” behaving according to God's orders; the only Obedient one. The title “Son” in Q (Luke 10, 21) finds its roots in the wisdom circle. Pronouncements about the Father, typical of Jesus, have affected the understanding of Sonship in the sense of mutual cognition and in consequence in the sense of revelation. After discussing the ideological context of the phrase “Son of Man” the author analyses Jesus' pronouncements concerning the Son of Man. They point to the Son of Man acting on Earth and to the Son of Man appearing at the judgement. The article is concluded with a review of opinions about the historical authenticity of the discussed statements. Acceptance of the substantial authenticity of the statements concerning the Son of Man seems justified, although the influence of a Christian hand is not ruled out.
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Tytuły chrystologiczne w Ewangelii Galilejskiej, czyli w źródle Q

63%
Buras K.
Tarnowskie Studia Teologiczne
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2020
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vol. 39
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issue 2
31-47
EN
The article introduces the main Christological titles contained in the Q document. The central Christological title, in which the other terms are included, is the term “Son of God”. The authentic words of Jesus, which are contained in the Q source, indicate the awareness of Divine filiation and the unique bond between the Son and the Father. This document emphasizes Jesus’ authority also by using the title “Son of Man”. This title refers to the earthly life and to the anticipated judge in the eschatological future.
PL
Artykuł przybliża główne tytuły chrystologiczne zawarte w źródle Q. Centralnym tytułem chrystologicznym, w którym pozostałe określenia się zawierają, jest określenie „Syn Boży”. Autentyczne słowa Jezusa zawarte w źródle Q wskazują na świadomość Bożego synostwa, a także na wyjątkową więź Syna z Ojcem. Autorytet Jezusa dokument podkreśla również przez użycie tytułu „Syn Człowieczy”, który odnosi się do życia ziemskiego oraz do oczekiwanego sędziego w eschatologicznej przyszłości.
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Syn Człowieczy w wizji proroka Daniela (Dn 7, 13-14)

63%
Homerski J.
The Biblical Annals
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1985
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vol. 32
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issue 1
47-62
PL
Der erste Teil befasst sich mit der Übertragung des aramäischen Ausdrucks kebar ʼenās /Diskussion mit A. A. Di Lella/. Der zweite Teil enthält eine Übersicht über die Hypothesen zur Genese des Ausdrucks Menschensohn. Der Autor spricht sich für die biblische Herkunft aus. Im dritten Teil werden verschiedene Hypothesen zur Bedeutung der Gestalt des Menschensohnes Vorgestellt: Wer ist er? Der Autor ist der Ansicht, dass est sich hier um einen Menschen handelt, der die Züge grosser Heiligkeit trägt, dank der er in der Nähe Gottes stehen und aus Seiner Hand die ewige und allumfassende Königsherrschaft empfangen kann. Diese schliesst auch das  Reich der Heiligen des Höchsten mit ein, die sie durch  ihre Treue zu Gott und den Kampf  mit den Bösen verwirklichen und die Verheissung haben, an ihr zu partizipieren.
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Meaning and function of the Sign of Jonah in Matthew 12:38-42 and 16:1-4

51%
Kowalski B.
Studia Koszalińsko-Kołobrzeskie
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2015
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issue 22
35-54
EN
The article deals with particular texts that are not limited to the resurrection narratives in Matt 28. In what follows we will have a close look at Matthew’s understanding of Jonah’s sign. What did he mean with the sign of Jonah? Did Matthew understand it in terms of resurrection? And if so, did he follow examples of the past? Why did he mention the sign of Jonah in this particular context of his composition?
PL
Artykuł dotyczy poszczególnych tekstów, które nie są ograniczone jedynie do opisu zmartwychwstania w Ewangelii wg św. Mateusza 28. W dalszej części zobaczymy, jak św. Mateusz rozumie znak Jonasza. Co miał na myśli, mówiąc o znaku Jonasza? Czy rozumiał, że chodzi o zmartwychwstanie? A jeśli tak, to czy podążał za przykładami z przeszłości? Dlaczego wspomniał o znaku Jonasza w tym konkretnym kontekście?
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Księga Przypowieści Henocha (1 hen 37-71). Ogólna charakterystyka oraz relacja do Starego i Nowego Testamentu

51%
Powęska M.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2018
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issue 25
339-371
EN
Te Parables of Enoch (1 Enoch 37–71) is the second of the five parts in Te Ethiopic Book of Enoch. Tough popularly referred to as “parables”, it is classified as a literary genre of the apocalypse of the so-called otherworldly journeys with cosmic or political eschatology. Tis part of 1 Enoch is preserved only in ancient Ethiopic, and its absence in the available ancient translations of 1 Enoch (especially Greek, Latin, or in the original Aramaic), may suggest a late date of composition. In the Book of Parables one can see many references to the texts of the Old and New Testaments. Among the many theological topics appearing in 1 Enoch 37–71, the eschatological figure of the Son of Man deserves a particular attention. A comparison of this figure with descriptions in canonical and non-canonical texts allows us to present a broad spectrum of theories concerning the origin of this character and the phenomena accompanying its manifestation. Te approximation of the meaning of the Son of Man in Te Book of Parables gives the possibility of a better understanding of this title in relation to the person of Jesus who, according to the accounts of the Evangelists, referred to himself in this way. Te use of the term “Son of Man” in the context of Te Similitudes of Enoch, allows us to perceive in him an eschatological, mysterious form, coming from God, sharing in His glory, whose task is to make a definitive judgment on the world.
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Wiara oparta na znakach i cudach dokonanych przed zmartwychwstaniem w Ewangelii według św. Jana

38%
Gaida D.
Scriptura Sacra
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2014
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issue 18
89-102
EN
Signs and wonders in John’s theology play significant role because they may lead to true and lasting faith. Jesus said to the royal official: “Unless you see signs and wonders you will not believe” (J 4,48). In John’s Gospel signs and miracles performed by Jesus allowed to believe in him as a prophet, a man who is from God, the Messiah, the Son of God. Descending of the Holy Spirit on Jesus was for John the Baptist a sign that Jesus is The Son of God. The miracle of changing water into wine revealed glory of Jesus and caused that his disciples believed in him. Knowledge of Jesus about sinful life a Samaritan woman became for her a sign which led to acknowledge Jesus as a prophet. Jesus made her aware that he was Christ, the Messiah. The presence of Jesus among Samaritans and preaching his word made other believe in Jesus and recognize him as the Savior of the world. A sign of healing a royal official’s son showed the necessity of believing in his words. A miracle of feeding Five Thousand caused the crowd to look for him. People acknowledged Jesus as a prophet. A miracle of healing a man blind from birth made him believe in Jesus as the Son of Man. A resurrection of Lazarus became a sign which raised faith among the Jews who had seen what Jesus did. The chief priests and the Pharisees saw signs made by Jesus but they did not believe in him. People who faced signs and miracles and take dialogue with Jesus, come to believe in him. Jesus made miracles which were the answers for human poverty, misery and faith. Each of us has to take one’s own decision through believing in Jesus as the Messiah, God’s Son and you may have life in his name.
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Chrystologiczny wymiar tekstów liturgicznych uroczystości Najświętszego Ciała i Krwi Pańskiej

38%
Kwiatkowski D.
Studia Gdańskie
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2018
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issue 43
143-157
PL
Artykuł ukazuje chrystologię uroczystości Najświętszego Ciała i Krwi Jezusa Chrystusa. Po dokonaniu analizy teologicznoliturgicznej tekstów euchologijnych i czytań biblijnych formularza mszalnego z tejże uroczystości wynika, że w jej centrum jest Osoba i zbawczy czyn Jezusa Chrystusa. On, ustanawiając Eucharystię, pozostał z nami pod postaciami chleba wina. W czasie Ostatniej Wieczerzy Jezus w sakramentalny sposób zawarł i utrwalił na zawsze wydarzenia swojej śmierci i zmartwychwstania. Eucharystia jest przede wszystkim obecnością i czynem zbawczym Chrystusa. Te aspekty pojawiają się w imionach i określeniach Jezusa. W tekstach liturgicznych i biblijnych omawianego formularza są one następujące: Jezus, Chrystus, Syn Człowieczy, Nauczyciel, Baranek bez skazy, Chleb Żywy, Kapłan. Uroczystość Bożego Ciała jest świętowaniem tajemnicy obecności Chrystusa pod postaciami chleba i wina. Jest to rzeczywistość realna i naznaczona Jego nieskończoną miłością do wszystkich ludzi.
EN
This article shows the christological dimension of the solemnity of the Most Holy Body and Blood of Christ. The sources of research were biblical and liturgical texts intended for the celebration of this solemnity. The analysis and exegesis of the source texts very strongly emphasizes that in the centre of the Corpus Christi celebrations there is the Person and the saving act of Jesus Christ. During the Last Supper, in a sacramental manner Jesus established and memorialised the events of his death and resurrection forever. The Eucharist is above all the presence and saving act of Christ. This presence, hidden under the figures of bread and wine, is real. The names and titles of Jesus which appear in the liturgical texts emphasize the presence and the saving action in the liturgy of „here” and „now”. The following names and titles are used in the texts: Jesus, Christ, Son of Man, Teacher, Lamb without blemish, Bread of Life, Priest. The texts of the Mass form for this celebration give a clear message that Christ comes to man as the most basic and at the same time indispensable food – life-giving Bread.
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Jezus obdarza wzrokiem i wiarą (J 9)

32%
Gaida D.
Scriptura Sacra
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2013
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issue 17
17-32
EN
The story about a man born blind in the Gospel according to John is an example of Jesus’ care of a man. Jesus noticed a difficult situation of the blind man and gave him sight. He “spat on the ground and made mud with the salive and spread the mud on the man’s eyes, saying to him, “Go, wash in the pool of Siloam” (Jn 9:6-7). The blind man performed his orders and when he came back he was able to see. He gains first his sight and then increasing insight as he progresses from referring to “the man called Jesus” whose he does not know (cf. Jn 9:11-12), to declaring him to be a prophet (cf. Jn 9:17), then one sent from God (cf. Jn 9:33), and finally confessing him as Son of Man and Lord (cf. Jn 9:37-38). The Pharisees by contrast assert that Jesus is not from God (cf. Jn 9:16) and that he is a sinner, and deny the miracle (cf. Jn 9:24). The cured man become a witness and he was talking about the miracle to those who knew him, neighbours and Pharisees. The Pharisees drove him out because he was saying that Jesus came from God. Jesus asked the cured man if he believed in the Son of Man? He answered that he did and he worshipped him. Jesus led him up to believe in the Son of Man. Jesus wants people to come to him for help and he leads them out to faith. Jesus wants us to believe in him as God who can help us.
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