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1

Po co są „godziny”, „dni” i „czasy”?

100%

Witczyk H.

Verbum Vitae

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2020

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vol. 38

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issue 1

EN

Preface to the volume by Professor Henryk Witczyk, a founder of the journal "Verbum Vitae".

PL

Słowo wstępne ks. prof. dr. hab. Henryka Witczyka, założyciela "Verbum Vitae".

2

Roman versus Jewish Reckoning of Hours in the Gospel of John: An Exegetical Misconception That Refuses to Die

94%

Kubiś A.

The Biblical Annals

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2021

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vol. 11

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issue 2

247-280

PL

The article deals with an exegetical misunderstanding revolving around the purported existence of two different ways of reckoning the hours of the day in antiquity, and consequently in the Gospels: an alleged Roman mode (in John’s Gospel) and the Jewish one (in the Synoptics). Among Johannine scholars a disagreement exists over the issue of which system was embraced by the Evangelist. While the majority claim that John followed the known Jewish system of reckoning hours, a minority argue that another, distinctively Roman system was being employed in the FG. In its first part, the article reviews extrabiblical ancient literature to demonstrate that, while the Romans in fact had two systems of marking the beginning of the day (dies civilis, legitimus – starting at midnight, and dies naturalis, verus – starting at sunrise), the manner of reckoning the hours of the day (and the night) was precisely the same for the Romans as for the Jews. In the second part, both systems are applied to four specific Johannine references to the hours of the day (1:39; 4:6; 4:52; and 19:14) in order to assess which method of reckoning the hours better suits the literary context of each narrative. While this internal analysis of the Johannine text is inconclusive, our assessment of the external, extrabiblical evidence points to the conclusion that the ancients, including John the Evangelist, used only one, nearly universal manner of reckoning the hours, i.e. beginning from sunrise.

3

Genesis of the mystical ecstasy in the prologue of the Parmenides’ poem

84%

Mrówka K.

Filozofia Chrześcijańska

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2016

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vol. 13

54-63

PL

The preserved fragments of the Parmenides’ work is one of the oldest testimonies of the mystical experience in philosophy. Mystique meets here with metaphysics. The poem’s prologue is a transcript of the mystic passage of a young man to the goddess who symbolizes the truth of being. By knowing the goddess and her message, young man learns the nature of being. The ecstatic experience opens him on the metaphysical dimension of reality. The sources of the Parmenides’ mysticism are following: the pythagorean philosophy, orphism, shamanism and the cult of Apollo at Delphi.

4

Czas w kapłańskim opowiadaniu o stworzeniu: dzień pierwszy (Rdz 1,3-5)

67%

Napora K.

Verbum Vitae

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2019

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vol. 35

13-37

EN

In this article the author addresses the issue of the temporal dimension of the created world as found in the Priestly Creation Narrative (Gen. 1:1–2:4a). He focuses particularly on the first day of the creation process (Gen. 1:3-5) where God creates light, separates it from darkness, and calls the light Day and the darkness Night. This seems to set a cosmic clock in motion, thus laying the foundation for the temporal structure of the cosmos. An important element of this structure seems to be a sequence of evening/morning which defines the limits of the individual days and periods. This issue seems to be of particular importance for religious observances, e.g. for Sabbath.

PL

W artykule tym autor porusza zagadnienie temporalnego wymiaru stworzonego świata w kapłańskim opowiadaniu o stworzeniu (Rdz 1,1-2,4a). Swoją uwagę koncentruje przede wszystkim na pierwszym dniu stworzenia (Rdz 1,3-5). Stworzenie światła, oddzielenie go od ciemności, wreszcie nazwanie światła dniem, a ciemności nocą wydaje się uruchamiać kosmiczny zegar i tworzyć zręby struktury czasowej stworzonego świata. Jednym z elementów tej struktury wydaje się być sekwencja wieczór – poranek, która określać może granice poszczególnych dni i czasów. Zagadnienie to wydaje się nabierać szczególnego znaczenia w kontekście obrzędów religijnych, zwłaszcza szabatu.

5

The Cycle of Night and Day in The Ball and the Cross by G. K. Chesterton

67%

Szymczak-Kordulasińska M.

Roczniki Humanistyczne

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2022

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vol. 70

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issue 11

91-104

PL

Pojawiający się często w metaforyce Chestertona motyw światła i ciemności, w powieści Kula i krzyż przybiera formę cyklu dnia i nocy. Cykl ten narzuca fabule określony rytm, który rządzi zarówno toczącym się pojedynkiem głównych bohaterów, jak i innymi wydarzeniami. Czas wieczorny i nocny jest raczej przeznaczony dla istotnych i głębokich refleksji, które pojawiają się na przykład w pierwszej i ostatniej scenie powieści oraz w trakcie innych wydarzeń decydujących o rozwoju duchowym bohaterów. Wydaje się, że czas dzienny bardziej sprzyja rozwojowi relacji łączącej ich ze sobą i światem zewnętrznym.

EN

Part of Chesterton’s imagery that he often employs in his writing is the motif of light and darkness, which in The Ball and the Cross takes the form of the cycle of night and day. This cycle dictates a specific rhythm, which rules over both the ongoing duel and other events. Thus, the evening and night time is rather reserved for considerable and profound insights, found in, for instance, the opening and closing scenes and in all the events that reflect or decide about the characters’ spiritual growth. The day time seems to contribute more to the development of the protagonists’ relationship with each other and the world around.

6

Miesiąc, tydzień, dzień na giełdzie

59%

Steuden M.

Roczniki Nauk Społecznych

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2005

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vol. 33

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issue 3

205-219

EN

In the present study attention is paid to the question if some especially interesting periods can be found from the point of view of profitability at the Polish stock market. Days of the week, particular weeks of the month and the month of the year were taken into consideration. The following tests were applied: agreement test ÷2, Binomial Test and Anova analysis. The author was interested in the sign of the change of stock prices. The WIG (Warsaw Stock Exchange Index) was chosen as the representative of the changes and its successive falls and rises were noted. Ultimately it was found that in observations of the successive weeks of the month there were no statistically significant differences; on the other hand in observations of particular days of the week and months of the year there were some regularities that were proofs of some differences in profitability of particular periods of observation.

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