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1

NATURE AND CAUSES OF SHAME - BIBLICAL AND PHILOSOPHICAL REFLECTION (Natura i przyczyny powstawania wstydu - refleksja biblijno-filozoficzna)

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Kulaczkowski J.
Ruch Pedagogiczny
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2009
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vol. 80
|
issue 1-2
5-18
EN
One of alarming situation at present times is vanishing sense of a shame. It is caused mainly by mass media that create models of behaving that are wiping out from human consciousness patterns which were created by past generations. Almost every nation has its own pattern of a shame. Nowadays, a phenomenon of loosing any sense of a shame can be seen especially among young people.They wear more and more often clothes exposing intimate parts of human body. In front of such situation a question is asked about a nature and causes of the shame. Is the shame something right or something wrong? Is there any sense of a shame? An answer to this question should help in a process of bringing up young people. One of sources that could be helpful in looking for an answer is the Bible. According to biblical texts, especially Gen 1-3, a shame is a form of defense of man's dignity. Sense of a shame arises from the original sin. The essence of this sin is a will to decide about what is good and what is evil. Man can not decide about that, because only God as Creator of the whole universe can decide what is good and what is evil and forbidden to a man. In spite of that man broke down the God's commandments. The proper relations between people were destroyed, instead of love appeared a desire. The main aim of a shame is to keep proper relation between people based on love instead of desire. Because of that a sense of a shame is very important for a man and should be treated as one of a main point in education.
2
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Křesťané jako cizinci podle Prvního listu Petrova

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Opatrný D.
Studia theologica
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2007
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vol. 9
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issue 4
24-40
EN
The article deals with five Greek terms used in the First letter of Peter connected to the idea of being a stranger: paroikos, parepidemos, paroikia, diaspora and Babylon. Three of these terms (parepidemos, paroikia and diaspora) are taken over from the Jewish roots of Christianity, but these roots are decisive for the meaning of all of them. The addressees are characterized as paroikoi kai parepidemoi (strangers and sojourners), their status as paroikia (strangehood) and diaspora. The letter uses these terms to explain the situation of its addressees, the feeling of discrimination. Moreover, this situation should not discourage the addresses, but, on the contrary, it should encourage them to good conduct among the gentiles. The author of the letter considers himself in a similar position - he calls the city from which he writes Babylon.
3
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Biblická východiska instituce manželství

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Kašný J.
Studia theologica
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2007
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vol. 9
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issue 2
39-53
EN
The article studies the biblical foundations of four characteristics of marriage: the good of the spouses, the procreation and education of offspring, unity, and indissolubility. It presupposes knowledge of exegetical, theological, and ethical aspects, and it analyzes and explains the above-mentioned characteristics as structural elements of the institution of marriage and family that introduce order and hope into mutual relations among the members of the family.
4

Problémy překladu bible

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Pokorny P.
Listy filologické (Folia philologica)
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2010
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vol. 133
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issue 1-2
43-52
EN
When applying the Linguistic Theory of Translation (LTT) to translating the Bible (here we concentrate on the New Testament), we have to take into account the time that has elapsed since the text was written. The impact of the translated text on the present reader can never be the same as that of the original text on its ancient addressees. Today the great antiquity of the Bible increases its attraction in spite of the fact that it is difficult to understand. This means that the gap cannot be bridged by the translation only. The text can be brought closer to the contemporary reader only by means of a meta-text (additional information, homily, commentary). From a good Bible translation the reader may deduce what passages demand an explanation which cannot be offered by the translation alone. The second part of the paper discusses the reasons for a new translation of a text that has already been translated and the related problems.
5
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JOHANN JAHN, KATOLICKÝ BIBLISTA A ORIENTALISTA DOBY OSVÍCENSTVÍ

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Mackerle A.
Studia theologica
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2012
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vol. 14
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issue 2
29–55
EN
The article acquaints the reader with the eminent catholic Austrian biblical scholar and orientalist Johann Jahn (1750–1816). Born in Moravia, he taught the Old Testament and oriental languages in Vienna. His brilliance was recognized throughout Europe by both Catholic and Protestant scholars. He faced various problems due to opposition from certain scholars in Hungary and also because of the new educational reforms imposed by the Emperors Joseph II, and Franz I of Austria. He influenced various generations of students of biblical theology in the Austrian empire.
6

PROBLÉM VZŤAHU TEXTOVEJ A LITERÁRNEJ KRITIKY NA PRÍKLADE 1 SAM 17

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Durkaj L., Lapko R.
Slavica Slovaca
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2018
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vol. 53
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issue 1
25 – 37
EN
Textual and literary criticism is an important step in the process of Bible translation. It facilitates the choice of the more original text and helps to understand the differences in textual variants. This article is, by and large, an exercise in textual criticism, with a particular focus on the story of David and Goliath in 1 Sam 17.
7

JAKÝ JE „LEVINASŮV JUDAISMUS“

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Rukriglová D.
Filozofia (Philosophy)
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2006
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vol. 61
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issue 8
604-610
EN
The paper focuses on two 'faces' of Levinas' Judaism. First, the author mentions Levinas' significant biographic moments to suggest how rich and deep were the sources that influenced him from his early childhood: Latvian Judaism represented especially by the so called Musar movement, Russian secondary school, university education in France and Germany and importance of Alliance Israelite Universelle. Next, the authoress analyses 'traditional' and 'extra-traditional' aspects of Levinas' thought. She concludes that Levinas' Judaism conserves the traditional (actual and modern, nevertheless) reading of Bible as well as Talmud, while adopting the Greek methods of approaching philosophical texts. Theses multiple aspects of Levinas' Judaism do not simply stand in juxtaposition, but make an original synthesis.
8

MUSINGS ON WORLD LITERATURE: THE BIBLE AND CHINA SINCE 1919

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Gálik M.
Asian and African Studies
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2019
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vol. 28
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issue 2
365 – 399
EN
The Bible is certainly one of the most important works of world literature. The aim of this essay is to point out its impact and reception chiefly in modern Chinese literature from 1980 up to the present. It consists of a brief historical analysis from 1919 to 1950, than skips 30 years of the existence of the People’s Republic of China and its Cultural Revolution (1966-1976) when Bible study and translation of were prohibited. Most attention is devoted to Chinese literary studies and the publication of biblical stories after 1980, during the 1990s and later, as well as to foreign biblical literary studies, mostly of Western origin, and their reception. Original scholarly books and translations into Chinese after 1989 and their impact are also dealt with, as are foreign literary books and their impact. The last two parts are concerned with three journals important for the biblical legacy on the Mainland: Biblical Literary Studies, Journal for the Study of Christian Culture, Regent Review of Christian Thought, and with the contemporary postmodern biblical criticism.
9
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Immanuela Kanta wykładnia tekstu Biblii

100%
Kupś T.
Filo-Sofija
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2006
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vol. 6
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issue 6
59-70
EN
The article consists of two parts. The first is the historical reconstruction of the fortunes of Kant’s private copy of the Scripture. The book was lost during the Second World War and the information about Kant’s notes made on its margins come only from commentators’ studies. The second part contains a short comparison of the main assumptions and rules of moral interpretation of the Scripture’s text. The rules can be traced in two works of Kant: Religion Within the Limits of Reason Alone and The Conflicts of the Faculties.
10

ČÍSELNÁ SYMBOLIKA 153 RÝB U SV. AUGUSTÍNA

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Olexák P.
Verba Theologica. Teologický časopis
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2017
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vol. 16
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issue 2
29 – 38
EN
This study analyzes Augustine’s interpretation of the number 153, found in John 21,11. Despite Augustine’s condemnation of those mathematicians who calculated a person’s destiny out of his or her birthday and name, we have to bear in mind the critical passage Gen. ad litteram 2, 17, 37. He immersed himself into the study of figures and numbers in the Bible, and their allegoric interpretation was part of his exegesis. In this we may be able to see not only a proof of his neo-platonian education, which comprised geometry and arithmetics, but also his inclination towards exact science. This paper is an attempt to compile and understand the texts of Augustine in which he interprets the Johannine number 153.
11

ERASMUS' TROUBLES WITH HISTORY AND HOW HE OVERCAME THEM WITH THE HELP OF THE BIBLE

100%
Domanski J.
Odrodzenie i Reformacja w Polsce
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2006
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vol. 50
11-27
EN
History and philosophy differ from each other in their subject matter and in the way they communicate what each of them says about it. While history expresses itself most adequately by means of stories, narration; philosophy, by means of conceptual distinctions, definitions and syllogisms. This difference can be described by saying that philosophy deals with ontic existence while history is concerned with gignetic existence and that this difference accounts for their different language.However, in practice, nothing prevents a historian from using general concepts and their definitions just as nothing prevents a philosopher from narrating single, contingent facts. A similar difference and similarity exist in a specific way also in Hellenistic Jewish thought, and later in Christian thought. As a literary message, the Old and the New Testament are mostly a history, but their main contents are of an identical, or very similar character to the nature of philosophy. This is why they were translated into the language of Platonic and Stoic philosophy by Philo of Alexandria.The ancient and, even more clearly, the medieval exegesis of the Bible transformed the allegoric presentation into a rigorous conceptual system. This was favoured by the increasingly strong dominance of philosophy in medieval intellectual culture. The Renaissance humanists of the 14th-16th centuries raised the rank of history. Some of them extended their meta-historical reflections to the Bible. One of the most important among them was Erasmus of Rotterdam, a humanist and also a theologian.Having made the Bible the focus of his theological and humanistic works, Erasmus could not avoid the Biblical thought and conveyance structures which were typical of history. He also realised that the thought structures proper to history were not a sufficiently adequate tool for the Bible. It was in allegory that he tried to find the conceptual and philosophical 'generality' which was lacking in these structures, hoping that with its help he would be able to save the concreteness of the personal character of the Christian message and avoid scholastic conceptualisation and systematisation. The author of the article, which is a fragment of a still unfinished book 'Aristotle's Philosophy and the Scientific Status of Historiography', analyses anew Erasmus' humanistic and theological thoughts on the Bible as history.
12

Biblia w poemacie Mikołaja Kopernika Septem Sidera

100%
Biliński K.
Prace Literackie
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2010
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vol. 50
5-13
EN
The article “The Bible in Nicolaus Copernicus’ poem Septem Sidera” focuses on the relation between seven odes and the biblical subject matter — waiting for the Messiah, his birth, his circumcision, three Wise Men offering him gifts and his teachings in the temple. All those scenes have their own implications in the Old Testament and the New Testament. They are supported by the rich content (Asclepiadean metre in the Latin translation). The division of the poem into seven parts may reflect the number of odes and the same number of stanzas. It is not certain if it was Nicolaus Copernicus who wrote the poem and that is why it is better to say that the poem is attributed to Copernicus.
13

Desatero pro 21. století?

100%
Prudky M.
Listy filologické (Folia philologica)
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2010
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vol. 133
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issue 1-2
79-95
EN
An article analyzing the new Czech translation of the Bible published last year entitled The Bible: A Translation for the 21st Century. The passage chosen for the analysis and evaluation of the translation is that of the Decalogue (Exo. 20:2-17 and Deut. 5:6-21). The study starts by characterizing the basic issues involved in translating traditional and authoritative texts which are firmly rooted in the cultural memory of each language region, and then goes on to examine the role played by the correct identification of the genre (literary type) of the Decalogue in the context of biblical legislative texts and their forms. It criticizes the choice of the imperative (vetitive) as the dominant mode for the verb forms in the main clauses of the individual commandments. In terms of terminology and phraseology, the analysis shows that the Translation for the 21st Century does in places introduce original interpretations in its paraphrases of the original text and comes up with some innovative formulations, but this is usually at the cost of a significant shift in the meaning of the statement, usually with a tendency to generalize and decontextualize the original meaning of the statement. In other parts of the Decalogue text, on the contrary, the translation reveals the influence of the Kralice Bible (the classic Reformation translation into Czech, made in the 16th century), with a return to the Kralice diction, so that in some places elements are preserved of a more conservative diction than is usual with other translations of recent decades. Thus overall the translation, while noteworthy, is somewhat inconsistent, and on a number of points it clearly lacks a firm grounding in the issues relating to the interpretation of the text.
14

THE BIBLE IN THE LITERATURE OF THE CHINESE MAINLAND IN THE TWENTIETH CENTURY

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Gálik M.
Asian and African Studies
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2007
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vol. 16
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issue 1
68 - 80
EN
The aim of this article is the attempt to analyze shortly the most important aspects concerning the impact of the Bible on modern Chinese literature in the twentieth century pointing to its creative writers, critics and literary historians from Lu Xun to Haizi.
15

Judaism and the Commandment: 'Thou shall remember!'

100%
Krajewski S.
Przegląd Filozoficzny. Nowa Seria
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2004
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vol. 13
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issue 1(49)
125-136
EN
The heritage of Judaism is stronger than standard religious practices, says the author. This heritage is established by the injunction: 'Remember!'. It must be conceded that no generation is capable of transmitting all important aspects of its life to posterity. Because this is true, no community can trace back its heritage to its origins. But there are those who make an effort to immortalise their experience and there are others who do not seem to show an equal concern. Such efforts are never fully successful. Myth inevitably creeps into every history. But in some traditions it has a dominant role in the remembrance of the past, while in others, and it is the case of Judaism, it is replaced by attempts to preserve the past by re-enacting its particularly significant episodes. This desire inspires the March of the Living, who arrive to Auschwitz from many countries in order to preserve an important part Jewish heritage.
16

HUMAN WISDOM: ,SOPHIA‘ AND THE WISE ONE (SOPHOS) A SOPHISTIC SPEAKER. COMPARATIVE STUDIES OF SPEECH IN THE SEPTUAGINT AND THE NEW TESTAMENT

100%
HAASE F.-A.
Eirene. Studia Graeca et Latina
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2011
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vol. 47
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issue 1-2
150-170
EN
Even though it is widely known that Christian sophists existed at the time of the compilation of the Bible, less research exists about the place and function of sophistry in the Bible. The major part of research about sophists at this time focuses on the cultural differences between pagan and Christian culture. We use the New Testament as a source for the study of the position the sophists had in the early Christian writings as a contemporary group of speakers at the time of the writers of the New Testament. Here we find statements that we can clearly identify as statements against contemporary sophists. These sophists are here called the sophoi, a collective term of Biblical writers that was used without differentiation between groups of people that promoted wisdom in spoken words. In contrast to the sophos of the Proverbs that stands in the tradition of wisdom literature, the sophoi in sophistic tradition mentioned by the writers of the New Testament were representatives of worldly wisdom the authors separated from the wisdom of the monotheistic god. The Greek language used at that time, Koine, includes several meanings of the word sophos, and their interpretation and the contrast to the Old Testament can clearly show the difference between groups of wise people. The linguistic complexity behind the groups related to the concept of the sophos can be traced back to the Greek Koine spoken in Hellenized societies. The word had different culturally tradited meanings, cultural settings, and implemented new meanings. So many occurrences in Biblical texts of the New Testament we can interpret as an immanent criticism and act of distinction of this group from other groups in the Hellenistic culture.
17

ŠPECIFIKÁ PREKLADU DIEL JOHNA MILTONA INŠPIROVANÝCH BIBLIOU

100%
Andričík M.
Verba Theologica. Teologický časopis
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2024
|
vol. 23
|
issue suppl.
29 – 38
EN
The paper stems from the author’s experience in translating three works written by an English Baroque poet John Milton and inspired by the Bible – an epic Paradise Lost, a short epic Paradise Regained and a closet drama Samson Agonistes. Unlike many other literary works, all of them do not only allude to the text of the Bible but transform complete stories from both Old and New Testament. Close thematic relation to the Scripture faces the translator with various problems that should be coped with at the level of translational strategy and particular solutions as well. The study attempts to use selected phenomena and examples to illustrate and justify applied approaches.
18

VIACASPEKTOVO O VYBRANÝCH BIBLICKÝCH FRAZÉMACH

100%
Kováčová V.
Slavica Slovaca
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2024
|
vol. 59
|
issue 2
394 - 401
EN
This study examines biblical phrasemes with a distinctly different relationship to the source text. While the phraseme “striasť prach z (zo svojich) nôh” [to shake the dust from (off) one’s feet] has a direct source in the New Testament texts (Mt 10:14; Mk 6:11; Lk 9:5; Ac 13:51), the phrasemes “posielať niekoho, chodiť od Pontia k Pilátovi” [to send sb to walk from Pontius to Pilate (in English to go from pillar to post)] have sparked scholarly controversy as to whether they are based on the Bible at all, and if so, what their relationship to the New Testament text is. The author of the study is inclined to the view of their inclusion among the indirect biblicisms. She presents them as an expressive, humorous variant of the prepositional-proprioceptive model, using in their composition the names of biblical characters participating in the betrayal, interrogation and martyrdom of Jesus Christ. Based on the confrontation of the composition of phrasemes in the international dimension (equivalents in some Slavic and non-Slavic languages), the study also deals with the issues of their lexical variation within the Slovak phraseological fund. The starting point for the material is the Slovak National Corpus.
19

ETHNONYMS AND NAMES OF ETHNIC DERIVATION IN POLISH TRANSLATIONS OF THE NEW TESTAMENT

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Zarebski R.
Onomastica
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2003
|
vol. 48
45-78
EN
The article deals with the linguistic form of ethnonyms and names of ethnic derivation in Polish translations of the New Testament (from the 16th to 20th centuries). The names of inhabitants are rendered in the translated texts as: 1) synthetic noun forms (names ending with -czyk,-anin, -in//-yn, preserving foreign suffixs, or without suffixes), as well as 2) syntactic analytic formations (common noun + toponymic adjective ending in -ski or a given name (or appellative) + prepositional expression). The author points out that the degree of use of one of the indicated methods for creating ethnonyms in a particular translation depends on three factors: 1) the basis of the translation (the Greek original or Latin Vulgate); 2) the translator's linguistic ability; 3) individual decision of the translator.
20

ENVIROMENTÁLNA TEOLÓGIA

88%
Dalibor O.
Verba Theologica. Teologický časopis
|
2017
|
vol. 16
|
issue 1
55 – 69
EN
Since human beings are sensible to environment, the catholic theology is answering many questions on environmental problems. Environment is an integral part of God´s word. The first book of the Bible is about God´s plan with creation and thus harmonizes with others biblical books. Human beings, as part of creation, are called to protect it. In the last decades we can see the popes and their effort to point out to this dimension of human life in our origin and future.
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