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The Feigned Ignorance of Judas. Rhetorical Question from the Category interrogatio/ἐρώτημα in Matt 26:25

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Grochowski Z.
Verbum Vitae
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2022
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vol. 40
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issue 4
1035-1054
EN
The article analyzes the utterance made by Judas in the Cenacle (1) in the context of his efforts to hand Jesus over to the chief priests (Matt 26:14–25). The fact that his question (Matt 26:25) includes the particle μήτι which assumes a negative response from the interlocutor (1–2) suggests that the disciple was unaware that he was betraying Jesus. Consequently, there is no shortage of positive opinions about Judas, expressed both in the past and today. Matthew’s narrative, however, says something different in this regard. The research problem is therefore seeking an answer to the question: how to interpret Judas’ words? The referenced various biblical translations (3.1) and claims of exegetes (3.2) quote the words of the apostles (Matt 26:22,25) and explain them in an ambiguous manner. The attempts to solve the problem shown in sections 2 and 3.1–2 do not provide a satisfactory conclusion. In the last section (4), the grammatical rules and narrative logic – which are clearly in contradiction – are supplemented with a rhetorical perspective, which leads to a definitive resolution of the dilemma. The synchronic approach applied to the pericope Matt 26:14–25 allows one to draw the conclusion that in Judas’ utterance one should identify a rhetorical question from the category interrogatio/ἐρώτημα whose function in Matt 26:25 is auferendae dissimulationis (“misleading pretense”). Many exegetes have decrypted Judas’ dishonest conduct, but it is only this article that precisely defines this rhetorical phenomenon.
2
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Dobry Pasterz, pojmany w Ogrójcu, daje życie swoim uczniom (J 10,1 – 18; 18,1 – 14)

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Grochowski Z.
Studia Elbląskie
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2017
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vol. 18
323-350
EN
The pericope Jn 18:1 – 14, speaking of „The arrest of Jesus in the garden” – even though its location in the Fourth Gospel is rather far from Jn 10:1 – 18 and there are no terms like „shepherd”, „sheep”, „pasture”, „gate” ecc. in it – constitutes a rereading of „The parable of the Good Shepherd”. The article presents seven elements (motives, ideas, words) common to both texts which are strong links connecting them and showing that what is foretold byJesus in Jn 10:1 – 18, in the beginning of His Passion (Jn 18:1 – 14) is perfectly fulfilled. This is why it is legitimate to say that „The Good Shepherd, arrested in the garden, gives a new life to His disciples”.
PL
Perykopa J 18,1–14, mówiąca o „Pojmaniu Jezusa w Ogrójcu” – nawet jeśli położona jest w Czwartej Ewangelii w dość dużej odległości w stosunku do J 10,1–18 i nie występują w niej takie terminy, jak „pasterz”, „owce”, „brama”, owczarnia”, itp. – stanowi relekturę „Przypowieści o Dobrym Pasterzu”. Niniejszy artykuł prezentuje siedem elementów (motywów, idei, słów) wspólnych obu tekstom, co stanowi mocny link łączący je ze sobą. Paralelna lektura obu perykop przekonuje, że to, co Jezus zapowiedział w J 10,1–18, doskonale zrealizowało się na początku Jego Męki (J 18,1–14). Dlatego uzasadnionym jest stwierdzenie, że „Dobry Pasterz, pojmany w Ogrójcu, daje życie swoim uczniom”.
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„Jerozolimo, dla wszysytkich Twoich pieśni jestem harfą”. Pole semantyczne hebrajskiego rzeczownika רוֹנִּכּ (kinnôr)

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Grochowski Z.
Studia Elbląskie
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2013
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vol. 14
253-269
EN
What was the instrument played by the king David (cf. 1 Sam 16:16,23)? What kind of musical instrument did the exiles hang upon the willow in Babylon (cf. Ps 137,2)? Such a questions could be multiplied, and the first association which often comes on one’s mind is that very probably it was a “harp”. But the research done on the Hebrew substantive kinnôr (this is the original word expressing the musical instrument being in question) brings to a conclusion that also “zither”, “lyre” and “lute” should be taken in consideration. This substantive (rather frequent in the Old Testament: 42 occurrences in the Masoretic Text) inspired the translators of the Holy Scripture and the authors of the biblical lexicons, dictionaries and encyclopedias to a vast (and, consequently, sometimes quite complicated) interpretation of this word: it is not so easy to decide, which instrument actually represents the noun kinnôr. It seems to be rather sure that “zither” has not too high probability to be a designatum of this Hebrew word (and much more “lute” should be refused). A “lyre” is the most famous interpretation of kinnôr given by modern authors, but a “harp” which is also a very popular opinion is our favourite rendition, regarding kinnôr. That is why the title of this article is as follows: “«Jerusalem, for all your songs I am a harp». The semantic field of the Hebrew כִּנּוֹר (kinnôr).
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I discepoli di Gesù nell’ora della prova (Gv 18–19) come luogo di rivelazione del Maestro

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Grochowski Z.
The Biblical Annals
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2013
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vol. 3
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issue 1
67-92
PL
The Passion Narrative in the Fourth Gospel is usually analyzed from the purely christological point of view. The number of monographs and articles that would pay attention to the ecclesiastical and anthropological aspect of the Passion of Jesus revealed in the conduct of his disciples in John 18–19 is quite limited. It seems that the “Hour of Jesus” is also the “hour of the trial of his followers” (cf. John 16:2, 4, 21, 32). The present study discusses this issue in John 18:1-14, 15-27; 19:24h-27, (35), 38-42 and presents different characterizations of Jesus’ disciples who appear as the locus of the revelation of their Master.
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Światłość w ciemności świeci i ciemność jej nie zaskoczyła / nie przyłapała”. Narracyjne uzasadnienie nowego tłumaczenia J 1,5

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Grochowski Z.
Studia Elbląskie
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2016
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vol. 17
119-133
DE
Das Verb καταλαμβάνω bei Joh 1,5 ist in der Regel als „erfassen” und „ergreifen” übersetzt. Aber dieses Wort ist anders verstanden bei Joh 12,35 (als „überfallen”, „überraschen”, „hereinbrechen”) obwohl in beiden Fällen dasselbe Subjekt ist: „die Finsternis”. In der Wahrheit handelt es sich um ein anderes Objekt: bei Joh 1,5 ist es „das Licht” und bei Joh 12,35 – „die Leute”. Nach der Meinung vom Autor dieses Artikels, kann man eine Idee zu entdecken unerwartet „überrascht” / „ertappt” zu sein auch bei Joh 1,5. Der Logik der Erzählung von Johannesevangelium und vor allem eine Szene von Gefangennanhme Jesus bei Joh 18,1 – 14, begründet dieser Übersetzung.
EN
The verb καταλαμβάνω is usually translated in Jn 1:5 as to „comprehend”, „overpower”, „overcome”. The same word, however, in Jn 12:35 is understood differently (as to „comeupon”, „overtake”, ecc.), although in both cases the subject is the same: „the darkness”. To be frank the object is different: in Jn 1:5 it is „the light”, in Jn 12:35 – „the people”. But by the opinion of the author of the article it is allowed to discover the idea of to „surprise” / „catch” / „come upon” / „overtake” also in Jn 1:5. The logic of the narrative of the Gospel of John and especially the scene of the Arrest of Jesus (Jn 18:1 – 14) authorizes this (a littleinnovatory) translation.
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Figury retoryczne pytań w pierwszej części Męki Pańskiej w Ewangelii św. Jana (J 18,1 – 27)

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Grochowski Z.
Studia Elbląskie
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2014
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vol. 15
301-311
EN
There is a general agreement among the exegetes that the language of the Fourth Gospel is very simple. But surprising is the accusation against St. John regarding his knowledge of the rhetoric: „John did not know many of the rhetorical techniques described by Aristotle, Cicero, and other later rhetoricians” (Ellis).The purpose of this article is to challenge this opinion by presentation of the rhetorical questions, present in the first part of the Passion Narrative according to St. John. As it turns out, each one of nine questions encountered during the reading of Jn 18,1–27 represents a concrete rhetoric question (usually of the category interrogatio/ἐρώτημα, but twice also of the category quaesitum/πύσμα) and each one of them performs a definite function in the text. Therefore, in spite of the simplicity of St. John’s narration, the Evangelist displays quite great literary craftsmanship and demonstrates a very good knowledge of the classical rhetoric andthe ability of its application.
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„Spirò” o piuttosto „consegnò lo Spirito”? La morte di Gesù e il dono del Paràclito presentati in Gv 19,30

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Grochowski Z.
Studia Elbląskie
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2018
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vol. 19
291-303
EN
John’s description of the death of Jesus on the cross is characterized by the use of a specific expression by the evangelist, untypical for the story speaking of one’s death: παρέδωκεντὸ πνεῦμα (Jn 19:30). It should be translated into English as „he handed over the Spirit / spirit” (but not „he expired / he gave up the spirit”, as expressed in the synoptic Gospels: Mc 15:37 and Lc 23:46 – ἐξέπνευσεν; Mt 27:50 – ἀφῆκεν τὸ πνεῦμα). Even if most of translations of the Bible and exegetic commentaries do not agree with an interpretation suggesting that Jesus, in the act of his saving death, actually gave the Holy Spirit to his disciplesgathered beside the cross, together with the minority of scholars we believe that the gift of the Paraclete does not necessarily have to be limited only to the day of Lord’s resurrection (cf. Jn 20:22), but – as it is not a one-off event in the life of the Church (cf. Acts 2:1 – 13 and 4:31!) – it has become a participation of this „nucleus of believers” also on Calvary. This gift was a „deposit / advancement” for the day of the solemn effusion of the Holy Spirit in the Upper Room on the day of the resurrection (Jn 20:19 – 23). This truth is communicated to the readers by the evangelist John, providing such and not other words in 19:30. He alsoemphasizes that the gift of the Spirit is closely related to the constitution of God’s family at the foot of the cross (Jn 19:24h–27) as its vital foundation and unifying force.
IT
Il racconto giovanneo che parla della morte di Gesù si caratterizza per l’uso di una specifica formulazione, non tipica per quanto riguarda il riferire la morte di qualsiasi persona: παρέδωκεν τὸ πνεῦμα (Gv 19,30). Bisognerebbe tradurla all’italiano con la frase „consegnò lo Spirito / spirito” (e non „spirò / rese lo spirito”, come della morte di Gesù parlano i Sinottici: cf. Mc 15,37 e Lc 23,46 – ἐξέπνευσεν; Mt 27,50 – ἀφῆκεν τὸ πνεῦμα). Anche se la maggioranza delle traduzioni moderne e dei commentari degli esegeti non è d’accordo con l’interpretazione che suggerisce che Gesù – nell’atto della propria morte salvatrice – realmente consegnò lo Spirito Santo ai suoi discepoli radunati presso la croce, insieme alla minoranza degli studiosi consideriamo, che il dono del Paràclito non deve necessariamente essere limitato al giorno della risurrezione del Signore (cf. Gv 20,22), ma – siccome esso non è un avvenimento singolare nella vita della Chiesa (cf. At 2,1 – 13 i 4,31!) – al nostro parere esso divenne una partecipazione di quel specifico „nucleo dei credenti” già pure sul Calvario. Questo dono è stato un „anticipo” per il giorno di una solenne effusione dello Spirito Santo nel Cenacolo il giorno della risurrezione (Gv 20,19 – 23). Il quarto evangelista comunica questa verità, scrivendo tali e non altre parole in Gv 19,30. Egli inoltre desidera sottolineare che il dono dello Spirito è strettamente legato alla costituzione della famiglia di Dio ai piedi della croce (Gv 19,24h–27) come il suo fondamento vitale e la forza unificante.
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Szkic dziejowy przygotowania kandydatów do kapłaństwa w Kościele łacińskim do XIX w.

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Grochowski Z.
Prawo Kanoniczne
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2005
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vol. 48
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issue 1-2
241-246
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