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Die Deutung des Wortes „Ihr seid das Salz der Erde“ (Mt 5,13 ) bleibt schwierig,solange man annimmt, dass es sich hierbei um Speisesalz handelt. Die Widersprüche entfallen, wenn man davon ausgeht, dass das Salz Salpeter ist. Salpeter wurde zu Lebzeiten Jesu erzeugt und war Handelsware.
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The study examines Psalm 124, one of the greatest gems of the biblical psalm-poetry. After briefly expounding the metre, the genre and the poetic structure, the author dates the poem, analyzes the role of the Psalm in its immediate literary context, and provides linguistic, formal, tradition-historical and theological analysis passage by passage. The author regards the Psalm as one of the post-exilic impressions of the Zion theology along with the collection of Psalms 120–134 which was formed around 400 BCE. Regarding the form of the poem, it is masterfully structured. Traces of later adaptations and additions cannot be proven unequivocally. The theological specialties of the poem are the articulation of the preventive providence of God, the thanksgiving and the consistent trust toward the God of Israel. The Psalm fits in well with the collections of Psalms 123–125 and Psalms 123–130, where the preceding Psalm of lament continues with the themes of thanksgiving and teaching, and goes further toward the theme of salvation of the end times.
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In the Greek version of the Book of Sirach the term martu,rion (testimony) appears twice. Besides Sir 36:14, the word appears also in the Praise of the Ancestors in reference to Aaron (Sir 45:17). Moses’ brother is described there as the one who is to teach Jacob the testimonies (dida,xai to.n Iakwb ta. martu,ria), an expression that is missing from all other Biblical texts referring to Aaron. Therefore, the context of this expression, i.e. the praise of Aaron in Sir 45:6-22, is first analyzed and then various textual versions of Sir 45:17 are compared. Understanding the meaning of the term testimony in this context is made possible by the analysis of this word in other Biblical contexts, both those connected with the history of Aaron and the Sinai covenant as well as other, unrelated texts. Finally, the expression referring to Aaron is placed within the times of Sirach and those of the translator of the Greek version of the book. The key to understanding Sir 45:17 is found in the function and significance of the post-exile high priest. He is – as understood in the Book of Sirach – the only mediator between God and his people, and thus becomes the living symbol of covenant, responsible for transmitting testimonies: the Word of God, the content and requirements implied by the covenant made with God.
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„And preach as you go” – this is the call which the apostles heard from Jesus (see Mt 10:7; Mc 16:15). This call comprises not only the elements of mission, but also a mystery of an unusual vocation to follow Jesus and to build a profound relation with Him. In this article the author makes attempt to find similar elements in biblical and extrabiblical tradition concerning Abraham. It turns out that this tradition shows certain similarities to the Gospel narratives concerning life and activity of twelve disciples of Jesus. In this way it constitutes basis to discover in the person of Abraham an apostle – the Apostle of the Book of Genesis.
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Abraham is, without doubt, one of the most famous and most significant biblical characters. His significance depended on the conditions in which Jewish people was found. The article elaborates the character of Abraham – patriarch, the way it was presented in the Holy Scriptures, always bearing in mind the circumstances which were historically conditioned. After the etymological interpretation of Abraham’s name, the emphasis was put on the so called cycle about Abraham, included in Gen 12-25. The cycle was divided into three different traditions: Jahvistic, Elohistic and Priest tradition. The review on their specific characteristics highlights the character of “the ancestor of our faith” within given historical conditions and understandings. Facts and emphasis from different traditions are compared to the facts which are results of historical and archaeological researches. Abraham can be situated into appropriate historical and geographical context on the basis of scarce historical facts and indications.
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This work is intended to highlight the faith of the great patriarch Abraham, an emblematic biblical figure as regards trust in God. Abraham’s faith is analyzed from the point of view of the example he sets with his consistent and perseverant faith, as depicted in the texts of the Book of Genesis and of the Epistle to the Romans. After this analysis, there will be a proposition to today’s Christians, proposing Abraham as model of faith, the man who believed and hoped beyond any hope in the fulfillment of the promises made by God. The conclusions point out some characteristics of the biblical faith, essential dimension of the religious man.
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The moment is our gift. Life is made up of a lot of time packs, full of eternity moments. Every moment should be received, lived, filled with sense and meaning, and lit by prayer. The Hesychast Orthodox Prayer fills to the fullest extent, warms, ignites and flames the golden Cup gem of every moment in our earthly and Christian life. Each moment has its infinite value, that is why a man, a Christian, a clergyman or a monk is bound to connect, bind and hang every moment of his life by faith, hope and love, humility, repentance and weeping, of God’s eternity, for eventually God’s eternity will call to judgment and judge the moments of our life, separating them as the shepherd breaks up the lambs from the goats.
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The life of the biblical Patriarchs, Abraham, Isaac, and Jacob, remains a living example for all of humanity. Preceding to be the Old Testament Law, their faith remains exemplary to all world peoples.The worship is a tribute to divinity through religious acts, the manifestation of religious feeling through prayers and ritual acts or the total rituals of a religion. The cult is also defined as the feeling of admiration, respect, awe, adoration to someone or something. The worship expresses the homage, that is the attitude and activity designed to recognize and describe the value of the person to whom homage is given. The cult encompasses the unity of a religious life, the embrace of piety, and divine liturgical ministry.To preserve the purity of the faith about God and the world, and to restore the true purpose of divine worship - the worship of God - Yahweh chose Abram from Ur of the Chaldeans to be the representative of the true religion and of the true divine worship. This is the God that the patriarchs of the Old Testament and all the Jews of their time honored him. It was God, who called them to a monotheist faith. Therefore, for the Jews, the words „the God of Abraham, of Isaac and of Jacob“ are loaded with emotional and historical significance. Essentially, the worship of the Patriarchs consists of sacrifices, prayer and circumcision. It was a worship of the covenant between God and Abraham.
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The astronomical part of the Ethiopian Book of Enoch refers to an interesting phenomenon, namely the length of the longest day of the year. This data is particularly significant in localising this astronomical observation on the world map. Since the length of the year’s longest day depends on geographical latitude, this data could hint at the latitude of the place, i.e. the approximate geographical location where the Book of Enoch may have been composed. A closer analysis of this reference surprisingly reveals that this place should be looked for somewhere near to latitude 50○, that is far to the north from Palestine.
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Review: Adam Grześkowiak, „U stóp Gamaliela…” (Dz 22,3). Zastosowanie metod egzegezy żydowskiej w Pierwszym Liście do Koryntian (Biblica et Judaica; Pelplin: „Bernardinum” 2017). Ss. 592. PLN 49,90. ISBN 978-83-7823-943-7
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Review of: Adam Linsenbarth (red.), "Atlas biblijny" (Warszawa – Pelplin: Instytut Geodezji i Kartografii; Bernardinum 2018). 327 s; by: Mariusz Rosik
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Every moment should be received, lived, filled with sense and meaning, and lit by prayer. The Hesychast Orthodox Prayer fills to the fullest extent, warms, ignites and flames the golden Cup gem of every moment in our earthly and Christian life. Each moment has its infinite value, that is why a man, a Christian, a clergyman or a monk is bound to connect, bind and hang every moment of his life by faith, hope and love, humility, repentance and weeping, of God’s eternity, for eventually God’s eternity will call to judgment and judge the moments of our life, separating them as the shepherd breaks up the lambs from the goats.
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Every moment should be received, lived, filled with sense and meaning, and lit by prayer. The Hesychast Orthodox Prayer fills to the fullest extent, warms, ignites and flames the golden Cup gem of every moment in our earthly and Christian life. Each moment has its infinite value, that is why a man, a Christian, a clergyman or a monk is bound to connect, bind and hang every moment of his life by faith, hope and love, humility, repentance and weeping, of God’s eternity, for eventually God’s eternity will call to judgment and judge the moments of our life, separating them as the shepherd breaks up the lambs from the goats.
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The development of the lexicon and conceptual system of Estonian has been influenced by the translation of Bible into Estonian. In order to achieve a more precise translation, new words were created either by means of borrowings or derivation using extant word stems. One of the central concepts in Christianity is agape (love), which was translated in early Estonian texts mostly by the word ‘arm’, which was a word with a rather broad meaning. During the Bible translation in the beginning of the 18th century, a new term ‘armastus’ was derived from the same-stem verb ‘armastama’, as an exact counterpart for Greek agape. In the later development of Estonian, the meaning of this term expanded. In the article, the development of Estonian counterparts of agape and the closely related concepts charis and eleos are examined with the comparisons of Latin and German terms, which were languages also used in Estonia during the missionary work and Bible translation.
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Pasterze Kościoła katolickiego w II Rzeczypospolitej powołali Akcję Katolicką jako stowarzyszenie katolików świeckich w tym celu, aby misję głoszenia Ewangelii i budowania Królestwa Bożego uczynić bardziej skuteczną, aby rozbudzić w sercach świeckich świadomość odpowiedzialności za Kościół, a kapłanom uświadomić konieczność współpracy z katolikami świeckimi. Trudno byłoby dziś korzystać z doświadczeń międzywojennej Akcji Katolickiej, doszukiwać się podobieństw między II a III Rzeczypospolitą, czy też porównywać społeczne i polityczne uwarunkowania, w jakich Kościół wypełniał wówczas i realizuje dziś swoją misję.
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Aktualizacja Pisma Świętego jest dzisiaj zadaniem koniecznym. Z jednej strony mamy teksty biblijne uwarunkowane przez czasy, w których powstawały, a z drugiej współczesnego czytelnika, również uwarunkowanego swoimi czasami, pragnącego żyć Słowem Bożym. Dokument Papieskiej Komisji Biblijnej Interpretacja Biblii w Kościele z 1993 roku w swej czwartej części podejmuje to zagadnienie. Celem artykułu było przeanalizowanie wypowiedzi dokumentu na temat aktualizacji i przedstawienie jej jako nowego, szczególnego i wciąż nie dość zgłębionego sposobu odniesienia przesłania Biblii do życia współczesnych wierzących.
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The article discusses the issue of how strongly contemporary ecclesiological and scholarly approach to the Sacred Scripture is rooted in the Second Vatican Council Constitution Dei Verbum. The Bible originates from the faith of the Church, and, together with Tradition, helps to build this faith. The text consists of three sections. The first one focuses on God, who reveals Himself and His plan of salvation to man. Then, the ways in which God communicates with man through human authors and the long process of writing the inspired sacred books are mentioned. The last part emphasises how important it is for man to respond to the Word of God, which will enable the salvific dialogue of man with his Father, through His Son in the Holy Spirit. The community of Church faith is a natural environment of research, devotional reading and encounters with the Word of God, which are the elements of Christian life that the Constitution Dei Verbum (no. 25) encourages to implement.
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W artykule postawiono pytanie o pochodzenie i znaczenia wyrażenia z Mt 1,25a. Przeanalizowano wszystkie starotestamentowe teksty, w których czasownik poznać ([dy) pojawia się na oznaczenie współżycia seksualnego i występuje z przeczeniem, co prowadzi do wniosku, że Mt 1,25 bazuje na Rdz 24,16; 38,26b i 1 Krl 1,4. Maria, matka Jezusa, została ukazana jako nowa Rebeka i Tamar, a Józef jako nowy Juda i Dawid.
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The recusant culture in the time of the queen Elizabeth (1558–1603) developed a lot of rhetorical devices, figures, tropes and allegories to convey hidden religious and political meanings. Apostle Peter, whose authority had been lessened by reformers, epitomized the institution of papacy and the Roman Church for the Catholics as is clearly understandable from the poem Saint Peter’s Complaint by Robert Southwell or from the motet Tu es Petrus by William Byrd. In The Tragedy of Romeo and Juliet Shakespeare creatively adapted motifs taken from his sources (Brooke, Painter) but added to them a remarkable number of allusions, canonical terms, and references to St. Peter the apostle, to the Ecclesia Romana and to Rome as well as to the liturgy of Maundy Thursday and Good Friday, thereby underlining a sacrificial value of Juliet’s suffering in figura Christi for the sanctity of her marriage. This article supports the thesis that Shakespeare made use of the Bible and scholastic philosophy for his dramatic purpose, and deliberately imbued the secular subject-matter with a religious vocabulary and imagery.
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