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The author of the Third Gospel decided to study the available narratives and to write down all the authentic and significant ones. The aim of this was to make the audience of the Gospel believe. Luke sketched a portrait of Jesus in the following verses of the Gospel. What made the image of Jesus so unusual was the fact that the evangelist had never met the Master of Nazareth. For this reason he had to follow certain examples. The man of God from Tishbe seems to be one of these examples.
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The means of expressing joy in the three Polish versions of Psautire: that of Wujek, that of the Millennium Bible and that of Staff, is the object of this article. The lexicon and the metaphors for joy have been compared with their equivalents in the Latin text. The appearance of phrases has been observed.
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The article addresses the question of how to translate the names of biblical realities (nature - plants) in the context of the Polish tradition encapsulate J. J. Wujek's translations into the Tyniec Bible.
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The article presents two fragments of the fourth century confined to the interpretation of the Nicene Creed. They describe the relationship between the Father and his Son in the Holy Trinity. The first fragment consists of the beginning of the Fourth Address against the Arians attributed to Athanasius, the second comes from the volume "for the inhabitants of Anthioche" where St. Athanasius gives two different interpretations of the Nicene Creed by judging both Orthodox. The two Christian groups, the Meltius and Paulinus supporters, accepted both of these interpretations. The comparison of these two texts shows that the ideas of the author of the Fourth Speech against the Arians are very similar to the ideas of the partisans of Paulinus, a conservative group, related to Anthioche's theological traditions. We can therefore believe that the unknown author of the Fourth Speech is related to this group and that he wrote his work about the same time as the volume for the inhabitants of Anthioche, perhaps a few years before 362.
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All his prophetic activity as well as an important part of his book concerns the holy city. The continuators of his ideas and his prophetic tradition (on the part attributed to Tritoeasea) represent the same zeol. On returning from Babylonian servitude, the idea of ancient splendor was still alive despite several difficulties. It was understood as "a new creation" defined again by Deuteroésaďe. The unknown prophet presents it as a continuation of consolation in the framework of true peace. He does not forget the idea of the general assembly of all the people in joy despite the skepticism of some brothers. The omens of consolation and those concerning punishment (according to apocalyptic tradition) increase the dramatic tension. The description of the pogrom, full of apocalyptic scenes, ends the omen of Tritoeasea.
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This article deals with the pedagogical relationship between God and human beings through the dimension of God’s creation and the rule of creation towards perfection, with an emphasis on Syrian theological tradition (Ephraim the Syrian). The guideline is the specific language of the Syrian tradition of God as a father-teacher who, through gifts and with love and mercy, teaches human beings how to do good and how to avoid evil. Since this is among the earliest such written work in Croatian, the aim of the paper is to offer some general insights on the topic. With the aim of putting the theme itself in the wider general context of the Syrian tradition, the first part of the paper briefly describes some general features of Syrian theological schools and thought; the middle section offers a short overview of discourse on translations of the Old Testament in the Syrian language, while the third section deals with some aspects of the theology of Ephraim the Syrian. The final section explores aspects of understanding of love and mercy by referring to the example of the relationship between Cain and Abel in which can be found relevant elements of discourse on God as a merciful teacher within the tradition of Ephraim’s thinking.
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Discrepancies between the versions of the Book of Proverbs in the Masoretic Text (MT) and Septuagint (LXX) have occupied scholars for centuries. Some solutions are briefly outlined in this article, together with a new proposal for resolving these discrepancies, based on the premise that the Book of Proverbs may have originally contained three independent textual collections: Proverbs 1–24, associated with King Solomon; Proverbs 25–29, associated with King Hezekiah, and an independent section, Proverbs 30–31, which could have been part of either Solomon’s or Hezekiah’s collection. It is further proposed that the redactors of the Masoretic Text simply appended Proverbs 30–31 to the end of the Book of Proverbs, i.e., Hezekiah’s collection, whereas the LXX translators adapted Proverbs 30–31 to be part of Solomon’s collection, within the new context of the LXX Proverbs 24.
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Starting from the contemporary dominant values of tolerance, dialogue, and political correctness, this article analyses Jesus’ speech and teachings in the synoptic gospels in the light of these values. First, the article analyses Jesus’ speech about love, and then the focus is on Jesus’ harsh language and teaching. After that the article analyses reactions of different people and groups on his language and teaching. Based on this analysis, in the final section the article compares Jesus of the gospels with the distorted portray of Jesus that is sometimes present in contemporary Christianity. The conclusion that is made is that contemporary Western culture has distorted the image of Jesus from the gospels and has created modern Jesus which in his speech and teachings reflects today’s dominant values. However, Jesus is the same yesterday, today and forever, and we should be very careful to follow not some “contemporary Jesus,” but Jesus of the gospels
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Na početku 21. stoljeća evanđeoski se kršćani nalaze u razdoblju povijesne tranzicije. Budući da zapadna kultura postaje sve više postkršćanska, to nas potiče da iznova preispitujemo što znači biti ljudsko biće. Duh našega vremena više ne razabire ljepotu Božjega plana za ljudski život te kao takav više ne može u njoj niti uživati. Mnogi poriču da je Bog stvorio ljudska bića na svoju slavu i da njegove dobre namjere za nas obuhvaćaju naša osobna i fizička bića kao muškaraca i žena. Uobičajeno je misliti da ljudski identitet muškarca i žena ne predstavlja dio prelijepoga Božjega plana, već da je on, naprotiv, samo izraz osobnih sklonosti pojedinca. Tako se put do potpune i trajne radosti, koji slijedi dobar Božji plan za njegova stvorenja, zamjenjuje kratkovidnim alternativama koje će prije ili kasnije dovesti do razaranja ljudskoga života i obeščastiti Boga.
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Review of: BibleWorks 10 Copyright 2017 Bible Works, LLC. Michael S. Bushell, Michael D. Tan i Glenn L.Weaver. USB. $389. Program 10.0.8.133 (MCW 10-31) CodeWeavers, Inc. Norfolk, VA, USA by: Lidija Gunjević
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Different functioning of verb pairs of the type wpuścić-wpuszczać from the type kwiść-zakwiść proves that aspect oppositions were developed originally according to the following word-formation patterns a perfective verb form - an imperfective verb form derived by suffixation. In Old Polish the stem of the perfective form in a verb pair usually ended with -i. Further development of aspect oppositions results from the interaction of verb pairs which either are or are not ал aspect pair. Consequently, there is a considerable effect of current word-formation tendencies on aspect oppositions or quite the opposite: word-formation mechanisms may be modified as the result of functioning of aspect oppositions.
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The author of John appears not to have been completely immune from confusing prepositions, a linguistic fact demonstrated in this essay. The argument developed here points up several instances in which the preposition εἰς replaces other prepositions. In several texts, for instance in chapter 20, such confusion has no bearing on the translation, but at least in the case of John 4:5 the phenomenon of the rivality of prepositions must be heeded and the translation adjusted in the light of this discovery.
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There are many paintings and sculptures depicting a well-known motif from the garden of Eden: seducing Eve. The animal that tempts Eve in the Book of Genesis, the first book of the Old Testament, is referred to as the serpent. The modern meaning of the word "serpent" has largely determined the manner of presenting this animal in art. However, according to the literal interpretation of Genesis, before having given the forbidden fruit to Eve, the serpent must have had limbs. It seems that changing the appearance of the serpent is contrary to both the biblical and evolutionary record. Nowadays, the evolution of snakes from four-legged ancestors is well known on the basis of fossil record data and discoveries in the field of molecular biology. The process of ultimate limb loss and body extension in (proto) snakes is a great example of evolution. Equally fascinating is the fact that the loss of the legs by the serpent caught the attention of ancient civilization in the Middle East, which thought it was a divine punishment.
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The article deals with three thematic areas concerning joint decision-making in church communities of the first Christian century. The first is the establishment of the hierarchical ministers of the Church. These were most often elected, as evidenced by the Acts of the Apostles in the case of the Apostle Matthias and the group of seven deacons. The Didaché also entrusts to church communities the appointment of bishops and deacons. The second area is the joint participation of believers in carrying out the most serious criminal measures to exclude those who have committed the most serious offenses from the church community. Finally, the most significant example of the system of common meetings for the adoption of decisions in the early Church is the Apostolic Council, reported in the Acts of the Apostles. The aim of the council was to resolve the controversial question of whether the newly baptized members who had been formerly pagans must be circumcised and must follow other Torah regulations. According to Luke, the council issued a decree that describes the Holy Spirit as the one who immediately inspired the final decision of the council.
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Hellenism held that man had no worth in relation to God; it recognised the worth of human deeds, and it assumed them to be ultimately determined by the Absolute. Within the scope of doctrine, it was Christology that was most important; it held Christ combined in one person two natures: the divine and the human. Hellenism looked upon man as part of matter that happened to be enlivened by spirit. This led to the conclusion that the incarnation of God’s son could not have a redeeming function.Hellenism directly and indirectly influenced the life of Christians. Indirectly through the way of expressing the essence of the faith that shaped the mode of activities, and directly through the environment in which Christians lived.The struggle of the Church with Hellenism, which negated the worth of man as a being in relation to God, lasted over a long time or, to be exact, it has lasted ever since. Contemporary historical and exegetic research are often influenced by a Hellenistic and Gnostic way of thinking. The hypotheses put forward by present-day scholars make sometimes an impression that it is not the first Christians but the scholars themselves who make up their own Christology, divergent from the one preached by the Magisterium of the Church.
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In the ancient East one used to assign personal character to thousands of mysterious powers, whose presence one used to link to every kind of evil haunting man. The Bible does not only mention good spiritual beings – the angels – as described, but ones that also harm people, bring illness and cause temptation towards evilness are also spoken about. These spirits were called demons, and their commander was called Satan or the devil. The article depicts four points taken from biblical teachings about demons and Satan. The main development trends of this teaching in the history of Christian thought and the criteria applied in contemporary hermeneutics are looked at and linked to biblical texts about demons and Satan.
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Czy można powiedzieć, że Biblia hebrajska definiuje system gospodarczy, który byłby najbardziej pożądany dla ludzkości? Tak i nie zarazem. Biblia nie przedstawia nam szczegółowego programu ekonomicznego, ale prezentuje podstawowe zasady gospodarki, którą można nazwać moralną.
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Review of: Frans van Liere "An Introduction to the Medieval Bible"; Cambridge: Cambridge University Press, 2014 XVI, 320 [6] ss. by: Dariusz Tabor
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Review of: Božo Lujić, "Tragovima biblijskih prostora i događaja: Biblijsko-teološki i povijesno-arheološki uvidi i poruke", Zagreb: Kršćanska sadašnjost, 2016., 442 str. by: Darko Tomašević
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