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What Are the Maccabean Insurgents Fighting For? The Theological Meaning of νομίμων in 1 Macc 3:21

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Nawrot J.
The Biblical Annals
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2023
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vol. 13
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issue 2
297-317
EN
In the discussed verse 1 Macc 3:21, there are two main motivations for the struggle of Judah Maccabee and his compatriots against the Seleucid army of Antiochus IV Epiphanes. The text combines the struggle for the physical existence of Jews with the defence of native customs established on the foundations of the Mosaic Law. There is a clear indissolubility of life and faith in the Jewish consciousness. One cannot survive without one’s own religious tradition, which is the basis of national identity. This article aims to explore the meaning of the Greek adjective νόμιμος, -η, -ον, appearing in the analysed verse of the the book, as substantive (τὸ) νόμιμον, "custom" especially in the plural τὰ νόμιμα, "customs, usages, norms". This term will be presented from a theological and historical perspective in search of an answer to the question about its content and implied meaning in the speech of Judah to his countrymen before the beginning of the battle of Beth-Choron. This content will be both the justification of the struggle undertaken and its importance in the history of Israel in the middle of the 2nd century BC.
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Izrael wobec zakazu sprzymierzania się z poganami w wybranych tekstach Septuaginty: część I

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Nawrot J.
Poznańskie Studia Teologiczne
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2019
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issue 34
7-28
EN
This article analyses the problem of Israelites forming an alliance in diff erent times chiefl y de-scribed in the Pentateuch. Many existing exegetic commentaries lack a clear answer explaining the extent of the prohibition to ally with Gentiles described in Ex 23:32; 34:12; Deut 7:2 and Judg 2:2. The author wants to give a full answer to the question why the prohibition concerns only the nations neighboring Israel after the chosen people started to occupy the Promised Land; or perhaps it also concerns the Gentile nations that neighbored Israel. Should the prohibition be interpreted restric-tively or extensively? One should also defi ne the necessity of the prohibition, that is what it actually concerned - any sort of signing a pact with Gentiles or merely the realm of purity of faith so as to dodge the temptation of idolatry. An attempt to answer these questions will broaden the knowledge about these important times of the chosen people
PL
This article analyses the problem of Israelites forming an alliance in diff erent times chiefl y described in the Pentateuch. Many existing exegetic commentaries lack a clear answer explaining the extent of the prohibition to ally with Gentiles described in Ex 23:32; 34:12; Deut 7:2 and Judg 2:2. The author wants to give a full answer to the question why the prohibition concerns only the nations neighboring Israel after the chosen people started to occupy the Promised Land; or perhaps it also concerns the Gentile nations that neighbored Israel. Should the prohibition be interpreted restrictively or extensively? One should also defi ne the necessity of the prohibition, that is what it actually concerned - any sort of signing a pact with Gentiles or merely the realm of purity of faith so as to dodge the temptation of idolatry. An attempt to answer these questions will broaden the knowledge about these important times of the chosen people.
3
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Aluzje literackie w teologicznej ocenie działań arcykapłana Szymona w 1 Mch 14,5

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Nawrot J.
The Biblical Annals
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2021
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vol. 11
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issue 1
5-23
EN
Each biblical book reveals its theological message in a very diverse literary way. The analyzed verse of 1 Macc 14:5, similarly to the other verses of the book, was written in the form of a cento, a well-known literary genre used in antiquity. This cento combines expressions in the verses of the earlier Old Testament books and builds its own theological message. Thus an intertextual allusion is built upon the complete textual con­formity of the verses from 1 Macc and the cited expressions. The literary context is cru­cial for the choice of the allusion. This context influences the carrying theological capacity of the verses and what they bring in the construction of a new message. The allusions reveal the actual meaning of the described events in a theological context. The revelation of the hagiographer’s intention enables the reader to accurately evaluate the conduct of particular characters, in this case Simon Maccabaeus, the high priest of Jews in the times of the Maccabean revolt.  
PL
Każda z ksiąg biblijnych odsłania swe orędzie teologiczne w bardzo zróżnicowany sposób literacki. W analizowanym wersecie 1 Mch 14,5 – jak i wszystkich pozostałych w księdze – zastosowany został centon, znany i praktykowany w starożytności gatunek literacki. Łączy w sobie poszczególne sformułowania wersetów wcześniejszych ksiąg starotestamentowych budując własne przesłanie teologiczne. W ten sposób powstaje aluzja intertekstualna, której fundamentem jest całkowita zgodność treściowa wersetów 1 Mch z przywoływanymi zwrotami. Zasadnicze znaczenie posiada literacki kontekst decydujący o doborze aluzji. On bowiem wpływa na teologiczną nośność samych wersetów i to, co proponują one ze swej treści dla skonstruowania nowego orędzia. Aluzje odsłaniają rzeczywisty sens opisywanych wydarzeń w kontekście teologicznym. Odkrycie właściwej intencji hagiografa pozwala czytelnikowi poprawnie ocenić postępowanie poszczególnych bohaterów, w tym przypadku Szymona Machabeusza, arcykapłana Żydów z okresu powstania machabejskiego.
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Ojcowskie pouczenie mądrościowe w Księdze Przysłów (2,1.5)

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Nawrot J.
Poznańskie Studia Teologiczne
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2009
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issue 23
27-40
FR
La combinaison de deux versets proposes dans l'article est une inclusion sémitique fondée sur deux verbes hébreux : Le premier montre une attitude d'un jeune adèpte de la sagesse, prèt à l'acquérir. Deuxième montre le gain tiré du fait qu’il s’est montré apt à l’instruction venue du pére ou de l’instituteur. Il est important de souligner que le but principal de toutes les instructions est la possession de la crainte de Dieu et sa connaissance. A ce but mènent les conseils de l’homme sage au sujet de la vie quotidienne. Ainsi l'auteur inspiré convaincs que l'acquis de la sagesse de la vie est une étape nécessaire du chemin de la connaissance de Dieu. Il comble ses élus de toute sagesse, non seulement spirituelle mais aussi ordinaire, acquise par experience. Il surgit alors un important engrenage entre sagesse de Dieu corame une grace donnée, et une sagesse cornine effort humain.
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Judas Maccabeus and the Roman Republic: Greek Political Vocabulary in 1 Macc 8:1

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Nawrot J.
Verbum Vitae
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2021
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vol. 39
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issue 3
705-723
EN
The literary genius of the author of the First Book of the Maccabees shows in his ability to use the diplomatic realities of politics in the account of Judas Maccabeus, who strives to sign a pact with the Roman republic. The terms to describe politics have their own long history that dates back to the Greek world before Rome reached its prime. The use of these terms to represent Judas’ policy towards Rome in 1 Macc 8:1 was not an artificial ingenuity of the author but rather his intentional borrowing. By utilising terms from the spheres of politics and diplomacy, the author was capable of matching them with the everlasting value of the message contained in the inspired text. This message was extremely important for the author. Thus he was able to harmonise elements of world politics with God’s action. The Lord would use everything made by humans to exercise His will toward His own people.
PL
Między wielu swymi znamionami, literacki geniusz autora 1 Mch ujawnia się w umiejętności zastosowania dyplomatycznych realiów polityki w opisie działań Judy Machabeusza dążącego do zwarcia przymierza z republiką rzymską. Terminy z zakresu polityki mają własną, długą historię, wykutą kilka wieków wcześniej, w świecie greckim, zanim jeszcze Rzym osiągnął szczyty swej potęgi. Użycie ich do przedstawienia poczynań Rzymu w 1 Mch 8,1 nie było sztuczną inwencją literacką autora, lecz zapożyczeniem celowym. Wykorzystując owe pojęcia z dziedziny polityki i dyplomacji potrafił je doskonale wpasować w nieprzemijającą wartość orędzia swego dzieła na poziomie tekstu natchnionego, którego przekaz był dla niego zdecydowanie najważniejszy. W ten sposób potrafił zestroić ze sobą elementy światowej polityki z działaniem Boga, posługującego się wszystkim, co tworzą ludzie w celu przeprowadzenia swej woli wobec własnego ludu.
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O krok dalej w przybliżeniu słowa Bożego. Poznańscy bibliści w służbie orędziu Starego i Nowego Testamentu.

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Nawrot J.
Poznańskie Studia Teologiczne
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2019
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issue 35
35-58
EN
On the occasion of 100 years of existence and activity of Adam Mickiewicz University in Pozna, one may sum up the contribution of the Faculty of Theology which has existed as part of the uni- versity for 20 years. This contribution has concerned the research and teaching arenas combined with a commitment for the social community of the Wielkopolska province. What is specific of the faculty is its ability to work both on the scientific and didactic levels as well as on the church level, which requires considerable knowledge and time in order to competently combine the requirements of working at university with demands of the Catholic Church managed by the Second Vatican Council. The scientific and popular scientific initiatives in the widely understood biblical studies represent a valuable contribution to the celebration of 100 years of the Pozna university. Like other scientific disciplines, they can proudly make their own contribution to the development of sci- ence in our city, as well as the entire country. One can only hope that the present generation of sci- entists will take the baton passed to them in the relay race of generations, and will make their own contribution to the science thereby honouring Pozna as an important scientific centre in Poland.
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Teologiczna symbolika wybranych postaci historii Izraela w mowie Matatiasza (1 Mch 2,51-61)

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Nawrot J.
Poznańskie Studia Teologiczne
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2015
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issue 29
117-138
EN
The core of Mattathias’ deathbed speech addressed to his sons and all the participants of the Maccabaean rising (1 Macc 2:51-61) is the command to be faithful to the law and the covenant as  a foundation of patriotism as it was then understood – love of one’s homeland and defense of traditions that constituted the identity of the people who inhabited it. The biblical author recalls the major figures in the history of Israel to show the struggle of the insurgents as a continuation of    the history created by the heroes of the past. The object of the article is to present the theology      of those particular figures from the history of Israel in the context of the then ongoing events whereby they became models to follow and a source of perseverance in the undertaken struggle against the pagan invaders from the Seleucid empire.
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Jaką rodzinę akceptuje Bóg? Biblijna wizja rodziny w świetle stworzenia człowieka

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Nawrot J.
Teologia i Moralność
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2016
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vol. 11
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issue 2(20)
7-26
EN
Finished in 2015 in Rome synod, devoted to the issues of marriage and family shows the paramount importance of a reminder and consolidation of the existing Church teaching on the fundamental topic of marriage and family in the face of emerging divergence in the interpretation of both the Magisterium of the Church and the Bible. Pope Benedict XVI in his encyclical Caritas in veritate speaks of the need to understand love according to the principles of truth (CV 2), because you can never separate love and truth. Both concepts coexist, they not only complement each other but are also responsible for their contents. Love gives life to truth, and truth orders love not to undergo illusory and false hope or promote attitudes that have nothing in common with truth and love . Both of these values are in marriage and family of prime importance for human life. The article recalls fundamental truth of these institutions included in the inspired text in the context of the origins of humanity.
PL
Zakończony w roku 2015 w Rzymie synod, poświęcony tematyce o małżeństwie i rodzinie, ukazuje pierwszorzędną wagę przypomnienia i ugruntowania dotychczasowego nauczania Kościoła na fundamentalny temat małżeństwa i rodziny wobec pojawiających się rozbieżności w interpretowaniu zarówno magisterium Kościoła, jak i biblijnego tekstu natchnionego. Papież Benedykt XVI w swej encyklice Caritas in veritate mówi o konieczności uporządkowania miłości według zasad prawdy (CV 2), ponieważ nigdy nie można rozdzielać miłości i prawdy. Oba pojęcia współistnieją ze sobą, nie tylko się uzupełniając, lecz wpływając decydująco na swą zawartość. Miłość ożywia prawdę, zaś prawda porządkuje miłość, by nie ulec złudnym i zafałszowanym nadziejom lub promocji postaw niemających ani z prawdą, ani z miłością wiele wspólnego. Obie te wartości mają w małżeństwie i rodzinie pierwszorzędne znaczenie dla życia człowieka. Poniższy artykuł przypomina fundamentalne prawdy o tych instytucjach zawarte w tekście natchnionym w kontekście początków ludzkości.
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Pycha króla jako problem teologiczny w Księdze Machabejskiej (1,3)

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Nawrot J.
Poznańskie Studia Teologiczne
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2010
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issue 24
81-99
EN
Studies on IMacc 1,3a - a verse interesting on account of its historical context - lead to the conclusion that when remarking on the pride of the Macedonian King the author of the book uses the expression his heart was lifted, up not only as a reference to history, although history does confirm the king’s character. The quoted phrase has a highly theological connotation in the Bible and is used with reference to various characters who meet with an adequate response on the part of the God of Israel. The causes of human pride discussed in the article - success in life, riches and military victory - are by no means the only ones responsible for the increasing self-satisfaction felt by the characters. However, it seems that it is those causes of pride that most often threaten punishment to the willful.
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The meaning of the noun ὁρκισμός in 1 Macc 6:62

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Nawrot J.
Poznańskie Studia Teologiczne
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2018
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issue 32
7-27
PL
The discussed text of 1 Macc 6:62 contains the noun ὁρκισμός, which defines an oath givento the leader of the Maccabean revolt by the king, and which is worthy of investigation. The fact that this oath is taken by the most noble person in the country, and is given to his adversary who played the highest role in the insurrection, i.e. that of the leader, reveals the term’s significant value. Additionally, the two surrounding verbs related to the activity of taking an oath show that the term must be interpreted as an extremely important activity undertaken solemnly with a high degree of responsibility on the part of the one who takes it, so that he can keep it. What is at stake is personal honor, which guarantees the trust of the other party. An oath taken in such a way should be kept by any means necessary, even if this would require the highest costs and efforts from the one who made an oath to its beneficiary. If breaking the oath entirely ruins one’s honor, then no office can compensate for one’s loss of authority. In the discussed book, this downfall is also related to the fact that, contrary to the Jews, promises are never kept by the Gentiles.
EN
The discussed text of 1 Macc 6:62 contains the noun ὁρκισμός, which defines an oath given to the leader of the Maccabean revolt by the king, and which is worthy of investigation. The fact that this oath is taken by the most noble person in the country, and is given to his adversary who played the highest role in the insurrection, i.e. that of the leader, reveals the term’s significant value. Additionally, the two surrounding verbs related to the activity of taking an oath show that the term must be interpreted as an extremely important activity undertaken solemnly with a high degree of responsibility on the part of the one who takes it, so that he can keep it. What is at stake is personal honor, which guarantees the trust of the other party. An oath taken in such a way should be kept by any means necessary, even if this would require the highest costs and efforts from the one who made an oath to its beneficiary. If breaking the oath entirely ruins one’s honor, then no office can compensate for one’s loss of uthority. In the discussed book, this downfall is also related to the fact that, contrary to the Jews, promises are never kept by the Gentiles.
11
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Przymierza Izraelitów z narodami w świetle zakazów Pięcioksięgu Biblii greckiej

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Nawrot J.
Poznańskie Studia Teologiczne
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2020
|
issue 36
7-28
EN
The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Judah with Gentile rulers deserve an extremely negative evaluation. Although they did not formally violate the Mosaic prohibitions, they were evaluated as a violation of trust in the Lord as He was the only Partner of the covenant between Himself and the Israelites. Such an interpretation is possible especially in light of Deut 7:6 which accentuates the uniqueness of Israel as a nation chosen by God from among other nations. And because this selection of Israel was done on the foundation of the covenant made on the Mount Sinai, it should be a one-of-a-kind covenant that should not be replaced with another pact signed with a human being, and let alone a Gentile. In all of the cases above, starting from King Asa and ending with Archpriest Jonathan, there was a true violation of the rule whereby the Lord was the only Partner of the covenant with His people. Thus, each of the analyzed treatises met with valid criticism both from a prophet and the inspired author. It is difficult to treat these violations as a major breach of the faith of Israel because of the established diplomatic relations. However, it was the rule of God’s uniqueness as a foundation for any sphere in the life of the chosen people that was violated. It included the political sphere which should not be excluded from the chosen people’s faith.
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Alliances between Israel and Other Nations in Light of the Pentateuch’s Prohibitions in the Greek Bible

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Nawrot J.
Poznańskie Studia Teologiczne
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2020
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issue 36
29-48
EN
The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Judah with Gentile rulers deserve an extremely negative evaluation. Although they did not formally violate the Mosaic prohibitions, they were evaluated as a violation of trust in the Lord as He was the only Partner of the covenant between Himself and the Israelites. Such an interpretation is possible especially in light of Deut 7:6 which accentuates the uniqueness of Israel as a nation chosen by God from among other nations. And because this selection of Israel was done on the foundation of the covenant made on the Mount Sinai, it should be a one-of-a-kind covenant that should not be replaced with another pact signed with a human being, and let alone a Gentile. In all of the cases above, starting from King Asa and ending with Archpriest Jonathan, there was a true violation of the rule whereby the Lord was the only Partner of the covenant with His people. Thus, each of the analyzed treatises met with valid criticism both from a prophet and the inspired author. It is difficult to treat these violations as a major breach of the faith of Israel because of the established diplomatic relations. However, it was the rule of God’s uniqueness as a foundation for any sphere in the life of the chosen people that was violated. It included the political sphere which should not be excluded from the chosen people’s faith.  
13
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Teologiczne skutki pychy władców i narodów w Biblii greckiej

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Nawrot J.
Poznańskie Studia Teologiczne
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2011
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issue 25
85-106
EN
The article argues that anyone who sins with any of the attitudes denoted by the verb hypsoō w will not evade adequate punishment. When an individual commits this sin the punishment is loss of the ability to rule, illness or even death. If nations succumb to pride their fate is destruction as punishment for impenitence and disobedience to God. Punishment is inflicted on heathen rulers and nations as well as on the kings and the chosen people. Then God is the ultimate punishing instance and the foundation of justice. In turn the attitude of those who bravely oppose the pride of the rulers and whole communities encourages others to persevere in the conduct that pleases God.
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Wpływ teologii Ksiąg Kronik na Pierwszą Księgę Machabejską na przykładzie 2Krn 25,1-28 i 1Mch 11

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Nawrot J.
Collectanea Theologica
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2019
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vol. 89
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issue 4
169-198
EN
The Old Testament includes many texts written by hagiographers thatare later on taken up in a new or wider historical-theological context. Inhis work, the author of the First Book of Maccabees used earlier textsfrom the inspired books. He did not, however, quote them explicitly, bututilized chosen terminological borrowings. The material of the Books ofChronicles is part of the hagiographer’s wider project of borrowing thetheology of almost all the protocanonical books in order to strengthenhis narration. He used descriptions of events, people and their behaviourwhich were a point of reference with regards to the evaluation of the actionof particular characters during the time of the Maccabean Revolt. On theone hand, the theology of the previous biblical books lays the foundationsfor writing one’s own original work. On the other hand, this work shedsmeaningful light on the theological potential of the previous texts and thusopens them for the future.
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Ojcowskie pouczenie mądrościowe w Księdze Przysłów (1,8-9)

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Nawrot J.
Poznańskie Studia Teologiczne
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2008
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issue 22
43-54
EN
Prov 1:8-9 is an admonition to listen to and receive as one’s own the instruction that follows from parental experience. Its value is compared to a magnificent wreath on one’s head and to jewellery which lend splendour and glory to their owner. Wisdom, similarly to material goods, is worth desiring. However, the author encourages his audience to direct one’s desire for possessions toward wisdom which will never deteriorate or lose its lustre.
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The Seizure of the Throne by Demetrius I Soter (1 Macc 7:1-4). Theological Interpretation of a Historical Event

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Nawrot J.
Poznańskie Studia Teologiczne
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2021
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issue 40
7-32
PL
Prezentowana perykopa biblijna 1 Mch 7,1-4 opisuje wydarzenie, które miało miejsce daleko poza zasięgiem działań powstańców machabejskich. Jest jednak ściśle związana z historią narodu wybranego i w istotny sposób wpływa na ewolucję sytuacji polityczno-religijnej Żydów w tym okresie. Szczególnie warta analizy jest adekwatność prezentowanych faktów historycznych oraz teologiczne spojrzenie na nie, którym autor nadaje pierwszorzędne znaczenie. Temu właśnie poświęcony jest niniejszy artykuł zestawiający dane historyków starożytnych z relacją biblijną. W ten sposób historia narodów i królestw ukazana jest jako część wielkiego planu Bożego realizującego się nawet nieświadomie poprzez działanie uczestników toczących się wydarzeń. Taka prezentacja dotyczy bohaterów zarówno głównych, jak i drugoplanowych. Krótki fragment 1 Mch 7,1-4 pokazuje, jak hagiograf świadomie uwypukla pewne fakty, dobiera odpowiednią składnię i słownictwo, aby ukazać działanie Boga. Wprawdzie stoi On za zasłoną ludzkich działań, ale właśnie On decyduje ostatecznie o ich przebiegu.
EN
The presented biblical material (1 Macc 7:1-4) is one of those texts that describe an event happening far away from the scope of influence exerted by the Maccabean insurgents, yet one which is closely connected with the history of the chosen people. As such, it substantially influences the successive events in the political-religious situation of the Jews. What is particularly worthy of analysis is the historical accuracy of the inspired author in presenting facts as well as the theological conception to which primary importance is given in the book. This way the history of peoples, kingdoms and societies is shown as part of God’s magnificent plans which is implemented by all participants of ongoing scenes. Such a presentation concerns both the main and supporting protagonists. The short passage of 1 Macc 7:1-4 reveals how the hagiographer, who knows the theological conception, consciously accentuates certain parts, chooses appropriate syntax and vocabularyto show God’s action in the presented characters and events. God stands behind the curtain of human actions, yet it is Him who decides about their course.
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Teologiczny obraz twierdzy jerozolimskiej w 1 Mch 1,33-38 i jej oblężenie przez wojska Judy w 4,41 oraz 6,18-20

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Nawrot J.
Poznańskie Studia Teologiczne
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2016
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issue 30
191-215
EN
The purpose of this article is to present certain episodes of the acts of war of insurgent army under the leadership of Judah Maccabee, which occurred both before the death of Antiochus IV Epiphanes, the biggest enemy of Jews in Seleucia empire, and shortly after it. The undertaken efforts clearly show that even after the death of the hated ruler the situation in the province of Judah has not changed radically. The insurgents still attempted to free themselves from Seleucia rulers, whose castle in the capital was probably the most important sign of domination. To understand the meaning of the activities of insurgents better one cannot ignore the role that acre played in oppressing the chosen people. The first part of the article mentions that. An important final query, however, is an attempt to answer the question of the author of the book -  why did Judah fail to take the fortress, despite undoubtedly favorable circumstances surrounding it. The article deals with the First Book of Maccabees, which is still rarely commented, as well as all deuterocanonical books, more often overlooked in exegetical discussions than books of the Hebrew Bible.
PL
Celem niniejszego artykułu jest prezentacja pewnego epizodu działań wojennych armii powstańczej pod dowództwem Judy Machabeusza, który nastąpił zarówno przed śmiercią Antiocha IV Epifanesa, największego wroga Żydów w imperium seleuckim, jak i w niedługim czasie po niej. Podejmowane w tym kierunku wysiłki wskazują jednoznacznie, że nawet po śmierci nienawistnego władcy sytuacja w prowincji judzkiej nie zmieniła się radykalnie. Podkreślają jednak również ciągle podejmowane przez powstańców próby uwolnienia się spod jarzma seleuckiego, którego zamek w stolicy był bodaj najbardziej jaskrawym znamieniem. By lepiej zrozumieć sens działań powstańców, nie można pominąć roli, jaką akra odegrała w uciemiężeniu narodu wybranego, o czym wspomni pierwsza część prezentowanego materiału. Istotnym zapytaniem końcowym jest jednak próba odpowiedzi autora księgi na pytanie dlaczego Judzie – mimo niewątpliwie sprzyjających mu okoliczności – nie udało się zdobyć twierdzy. Poniższa prezentacja wpisuje się w ciągle słabo jeszcze opisywaną przez badaczy problematykę Pierwszej Księgi Machabejskiej, szerzej zaś w ogóle ksiąg deuterokanonicznych, znacznie częściej pomijanych w omówieniach egzegetycznych, niż dzieła Biblii Hebrajskiej.
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Did the Septuagint’s Account of the Life of Abraham in Gen 12–25 Serve as a Model for the Description of Mattathias’ Achievements in 1 Macc 2:1–70?

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Nawrot J.
Collectanea Theologica
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2023
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vol. 93
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issue 3
5-32
PL
W końcowej pochwale osiągnięć Matatiasza (1 Mch 2,49–68) autor Pierwszej Księgi Machabejskiej przedstawił głównego bohatera zachęcającego swoich synów do wiernego naśladowania przodków (2,51). Walczący powstańcy mieli z nich brać przykład dla swojego zachowania w konkretnych, trudnych sytuacjach życiowych. W ten sposób kolejno wymieniani ojcowie mieli stać się zarówno wzorem, jak i wsparciem w walce o wolność religijną i polityczną Żydów okresu seleuckiego. Jest bardzo prawdopodobne, że sam główny bohater – będący patriarchą rodu Machabeuszów – został opisany jako wierny naśladowca Abrahama, pierwszego patriarchy całego Izraela. Poniższy artykuł jest próbą ukazania możliwych powiązań między tymi dwoma postaciami na podstawie zestawień sytuacyjnych i literackich oraz odpowiedzi na pytanie, czy mogła to być intencja hagiografa, czy jest to tylko przypadkowe podobieństwo. Egzegeza intertekstualna, jako narzędzie badania problemu, wydaje się najbardziej odpowiednia do realizacji zamierzonego celu.
EN
By recording Mattathias’ final eulogy (1 Macc 2:49–68), the author of 1 Maccabees presented the main character as encouraging his sons to imitate faithfully their ancestors (2:51). The fighting insurgents were to take this example for their behaviour in specific, difficult life situations. In this way, the successively mentioned fathers were to become both models and support in the struggle for the religious and political freedom of the Jews in the Seleucid period. It is very likely that the main character himself – the patriarch of the Maccabean family – was described as a faithful follower of Abraham, the first patriarch of all Israel. The article shows possible connections between these two figures on the basis of situational and literary associations, to answer the question whether this could have been the hagiographer’s intended intention or it is just an accidental similarity. Intertextual exegesis seems to be most suitable tool for studying this problem.
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Teologiczna ocena prośby o obcą interwencję przeciw rodakom w 1 Mch 6,21-27

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Nawrot J.
Poznańskie Studia Teologiczne
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2017
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issue 31
7-30
EN
The passage 1 Macc 6: 21-27 contains no less than a request of renegades from the Jewishcommunity for military intervention of the Seleucid troops in Judea. This request serves to endthe Maccabean Revolt and continue with the policy of transforming Israel into a region completelysubmitted to the central royal authority. As such, and from a theological point of view, therenegades’ request receives a completely negative evaluation from the inspired author. The question why the citadel’s besieged defenders even manage to escape and do it successfully is given here much thought. If God is in one way or another the foundation and cause of all human activity in the theology of the Old Testament, then the successful escape could be evaluated as God’s objection to the arbitrary actions taken by Judas, who becomes too intoxicated with his previous achievements. The siege of the citadel might be perceived as the insurgents’ insubordination to God’s will and consequently a beginning of His withdrawal from supporting the rebels, which ultimately ends in their defeat in the soon-to-come Battle of Elasa.
PL
The passage 1 Macc 6: 21-27 contains no less than a request of renegades from the Jewishcommunity for military intervention of the Seleucid troops in Judea. This request serves to endthe Maccabean Revolt and continue with the policy of transforming Israel into a region completely submitted to the central royal authority. As such, and from a theological point of view, the renegades’ request receives a completely negative evaluation from the inspired author. The question why the citadel’s besieged defenders even manage to escape and do it successfully is given here much thought. If God is in one way or another the foundation and cause of all human activity in the theology of the Old Testament, then the successful escape could be evaluated as God’s objection to the arbitrary actions taken by Judas, who becomes too intoxicated with his previous achievements. The siege of the citadel might be perceived as the insurgents’ insubordination to God’s will and consequently a beginning of His withdrawal from supporting the rebels, which ultimately ends in their defeat in the soon-to-come Battle of Elasa.
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Biblijne fundamenty encykliki Humanae vitae

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Nawrot J.
Teologia i Moralność
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2018
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vol. 13
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issue 2(24)
45-65
EN
The problems presented in Humanae vitae have become the object of harsh disagreement even in the Church some fifty years after the encyclical's publication. The dispute has been extended to the possibility that the Magisterium of the Church should give lay people some direction in their lives. Moreover, the disagreement has also concerned the boundaries of freedom of choice for a person who wants to live by their accepted rules. The document in question is a testimony to the pope's responsibility to Christ and the world for the immutability of truths taught by the Church. It is also a courageous testament to the issue of sexual intercourse of spouses in the age of a general slackening or negation of morals which guard the indissolubility of marriage. It comes as no surprise that the pope referred to the few – yet important – biblical texts in order to justify the rightness and significance of the undertaken issues, as well as their permanence in the lives of particular people of faith. The present paper attempts to prove that the choice of the biblical texts was not random; moreover, this paper fully justifies the truths touched upon in the encyclical which are difficult to accept in the contemporary mentality. Due to the limited character of this research, it will only deal with those quotations that show the depth of the encyclical's anchorage in the truths resulting from the infallible Scripture, which has a strong bearing on the justification of the encyclical's sanctity in the moral issues of widely understood human sexuality in the light of the Church teachings.
PL
50 lat po opublikowaniu encykliki Humanae vitae, nawet w łonie samego Kościoła wybuchł ostry spór o jej zasadność. Został on następnie rozszerzony o możliwość kierowania życiem wierzących przez magisterium Kościoła oraz granice wolności wyboru człowieka życia według uznanych przez niego zasad. Dokument jest świadectwem zarówno odpowiedzialności papieża wobec Chrystusa i świata za niezmienność prawd nauczanych przez Kościół, jak i odważnego podjęcia tematów seksualnego pożycia małżonków w dobie ogólnego rozluźnienia lub zanego­wania kryteriów moralnych stojących na straży nierozerwalności związku małżeńskiego. Nie dziwi, że papież sięgnął po nieliczne wprawdzie, lecz znamienne teksty biblijne, by uzasadnić wagę podejmowanych zagadnień oraz ich trwałość w odniesieniu do życia poszczególnych wie­rzących. Poniższy artykuł próbuje wykazać, że dobór tekstów Pisma Świętego nie tylko nie był przypadkowy, lecz całkowicie uzasadnia trudne do zaakceptowania przez współczesną mental­ność prawdy poruszane w encyklice. Ze względu na ograniczone rozmiary pracy poruszone zostaną tylko te cytaty, które ukazują głębię zakotwiczenia tekstu encykliki w prawdach wy­ni­kających z nieomylnego słowa Bożego, co posiada niemały wpływ na uzasadnienie jej niena­ruszalności w kwestiach moral­nych szeroko pojmowanej ludzkiej płcio­wości w świetle nau­czania Kościoła.
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