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The works by Jan Hus contain a balanced proportion of the Holy Scripture in terms of tradition and intellect. The Scriptures contains God’s Law or Christ’s Law which is love. Hus deals with conscience in his Latin and Czech treatises and refers to it in his dispute. When Hus appeals to his conscience, he does so in connection with a certain norm which is Christ’s Law.
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In this article we present the continuation of our work on an alternative paraphrase of the Gospel according to St. Matthew. The specificity of the alternative paraphrase lies in the fact that we reach for new translation solutions that we confront with the existing translations of the Bible into Polish. The purpose of the alternative paraphrase is to revive the biblical message by abandoning some common formulations in favor of idiomatic constructions referring either to the context of Judaism in the time of Jesus, or to the etymology and original meaning of expressions that over the centuries have grown theological patina, or to modern formulations that may even be considered colloquialisms.
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The article aims to present and analyze the reinterpretation of the circumstances of the reconnaissance in Canaan in the texts of De vita Moysis Philo of Alexandria and Antiquitates Judaicae by Joseph Flavius. The text focuses on the theft of fruit from land that Moses did not own. Later authors tried to present the story in such a way that the leader of the nation would not be accused of theft. Philo describes Moses as the leader and ruler of the armies. Josephus Flavius shows the significant role of the people in leaving the borders of Canaan.
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The search for the historical sources of the tradition of Moses, with the present state of knowledge, leads to the conclusion that we can look for its traces primarily in biblical texts. These include the Egyptian name of Moses mentioned in the Pentateuch, his relationship with the Midianites / Kenites, and the current knowledge about the origins and development of Yahwism. Some references in other books of the Old Testament (Hosea 12:14; Judges 18:30; 2 Kings 18:4) linking Moses (without giving the name) with the Exodus (the first one) and with some forms of worship unorthodox for later authors (two other ones) deserve attention when examining these issues. The conclusion to be drawn from examining these issues is that the biblical “biography” of Moses is largely the result of the later literary and theological work of biblical authors and presents this protagonist in a way that differs significantly from the potential “historical” archetype.
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The main objective of the paper is to discuss the theme of apocalypse and post-apocalypse used by popular literature creators. Four types of possible apocalypses will be analyzed and will be examinated, each with an example from literature. The sources of contemporary apocalypse and the consequences of introducing the theme into fantastic worlds will also be described. This theme is popular with creators and is also of great interest to the public, especially nowadays.
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This paper examines the motif of the thief in Revelation 3:3 and 16:15. These verses are analysed in the light of other New Testament occurrences and possible Old Testament parallels. With this in mind, the first part of the paper deals with the parable of the thief (Mt 24:43–44; Lk 12:39–40). Since there has been a growing interest in recent decades in the study of the relationship between Revelation and the Synoptic Gospels, we will briefly review the history of this research. In the light of this, the second half of the study takes up an exegetical problem in both Revelation 3:3 and 16:15. We argue that Revelation 3:3, like other instances of the motif in the New Testament, testifies to the return of Christ. In the case of Revelation 16:15, a careful examination of the thief motif makes it possible to maintain that the verse is an integral part of the unit. This is confirmed, among other things, by the fact that the thief motif and the Day of the Lord are found in the same context (Rev 16:14–15; cf. 1 Thess 5:2.4; 2 Pet 3:10).
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Among these guides, a special place in the scriptural canon of the Old Testament is occupied by the prophet Jonah. In this canonical book of Holy Scripture we find special elements of irony, but they will always be accompanied by divine wisdom and morality, never separated. Jonah allegorically embodies the loneliness and quest of modern man. The sympathetic appearance, the “irony” that fills the Book of Jonah are difficult concepts to digest in the environment in which this book appeared, that's why the book was deliberately put under the name of a prophet, using a procedure known to antiquity. Another way to save the Book of Jonah might be to insert into the text concepts dear to Israel, and especially to the dominant religious authorities, so that the whole book would be given a pass. Another feature is that the Book of Jonah was placed among the prophetic writings, although, at first sight, it has little to do with them. Then another feature of this book is the literary genre used by the author - otherwise disputed even among modern exegetes of the book - one that is no longer found in any other part of the Old Testament if we think about the author's ironic tone, the history-psalm sequence -history, but also to the fact that it is the only biblical book that ends with a question posed by God to the hero. The book of Jonah in its entirety deserves its reputation because of: the last, unanswered question that intrigues the reader; to the fact that it is intended to be an event easy to remember and out of the ordinary; the circumstances, as if from a fairy tale, proposed by Iona's adventure; the sea monster, which aroused the most surprising interpretations.
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The article explores the issue of the Name Theology as one of the elements that characterize and represent the Deuteronomistic redaction. In light of the arguments that have been appearing for several decades challenging the interpretation of the Name Theology or denying its existence, the author attempts to re-examine the biblical material from which the concept originated, in an attempt to answer the question of whether the Name Theology in the Deuteronomistic Work is present and whether it actually refers to the issue of God’s presence on earth. The „Name formulas” in both Deuteronomy and the Deuteronomistic History are subjected to textual, lexical and grammatical analysis. An important point of the article is the reference to a comparative study of extra-biblical materials, with particular emphasis on Akkadian literature, since it is on these that the hypotheses undermining the so-called Name Theology are commonly based.
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In this paper, a fragment of the series about Elijah has been looked at with the usage of the historical-critical method. Its purpose was to examine the relationship between the prophet and king based on three fragments (1 Kings 17: 1; 18: 1–2. 41–46), which present their interactions. The hypothesis of this article was the assumption of the existence of one, archaic tradition to which belonged mentioned fragments. Those texts don’t fill in into the interaction image of Elijah and Achab, that outcomes from context (16: 29–34; 18: 17–20; 21: 17–29), where the king is pictured as evil, impious and in confrontation with the prophet. From an examination of the main texts, it can be extracted neutral or even positive relations between those characters. Moreover, it is needed to point out the existence of confrontation with Baalism present in the archaic layer of the texts, even more so in its final form. Accordingly, to used method context (closer and farther) of examined texts has been analyzed, as well as their literary analysis, textual criticism, exegesis, and arising theology. After examination of the texts, it can be stated existence of one, predeutronomistic tradition, which has been, in time, redrafted and augmented several times, for it to be adapted to the deuteronomistic vision of the text.
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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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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 por- trait 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 founda- tion 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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What was the biblical interpretation of the Jews’ conduct in the final stage of the history of Israel in the context of the Law of Moses right before the times of the New Testament? The proposed exe-gesis of 1 Macc 8:17–20, which describes the covenant between Judas Maccabeus and the Roman republic, strives to discover the theological evaluation of the behavior of the revolt’s leader con-ducted by the author of the book. The intertextual method is particularly helpful in discovering the right understanding of the text. This method enables one to purposefully combine the expressions found in the consecutive verses with the same expressions found in the earlier biblical books. The theology that underlies these books will reveal the right sense of the studied passage of 1 Macc. It turns out that the theological evaluation is totally different than the political evaluation, the latter being solely taken into consideration in historical-literary analyses and commentaries. The bibli-cal author has a restrained stance toward the political success of the Maccabees. He wants to reveal their conduct in the context of the Lord’s Law, which strongly proves that the First Book of Macca-bees should belong to the canon of the inspired texts.
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What was the biblical interpretation of the Jews’ conduct in the final stage of the history of Israel in the context of the Law of Moses right before the times of the New Testament? The proposed exe- gesis of 1 Macc 8:17–20, which describes the covenant between Judas Maccabeus and the Roman republic, strives to discover the theological evaluation of the behavior of the revolt’s leader con- ducted by the author of the book. The intertextual method is particularly helpful in discovering the right understanding of the text. This method enables one to purposefully combine the expressions found in the consecutive verses with the same expressions found in the earlier biblical books. The theology that underlies these books will reveal the right sense of the studied passage of 1 Macc. It turns out that the theological evaluation is totally different than the political evaluation, the latter being solely taken into consideration in historical-literary analyses and commentaries. The bibli- cal author has a restrained stance toward the political success of the Maccabees. He wants to reveal their conduct in the context of the Lord’s Law, which strongly proves that the First Book of Macca- bees should belong to the canon of the inspired texts.
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Der weisheitlich geprägte Schöpfungspsalm Ps 104 gehört für viele zu den Lieblingstexten des Psalters. Der Beitrag fragt zunächst nach der Bedeutung von Weisheit (1) und interpretiert den Psalm anschließend auf dem Hintergrund seiner Traditionen und Motive (2). Wie die abschließenden Überlegungen deutlich machen, ist der Mensch nach Ps 104 nicht der Mittelpunkt der Schöpfung (sog. Anthropozentrismus), sondern in die Gemeinschaft der Geschöpfe (Tiere) und die Erscheinungen der natürlichen Lebenswelt (Wasser, Berge, Täler, Pflanzen, Bäume) eingebunden. Das Staunen ist die dem Menschen angemessene Haltung angesichts des Wunders der Schöpfung (3).
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Praxis Pietatis, or the Practice of Piety: The Relationship between Faith and Deeds in the New Testament ─ From the Perspective of a Historical Impact Point. This article delves into the intricate relationship between faith and deeds as it pertains to the teachings of the New Testament, drawing from the legacy of the Reformation. It emphasizes the necessity of re-evaluating church doctrine based on the foundation of the Scripture. However, it recognizes that understanding the message of the Scripture is not an objective, detached process but rather one that is deeply entwined with individual religious experiences and interpretations. The dynamic interaction between faith and the tangible, visible world shapes our comprehension of the Bible’s words and meanings. The complex interplay of faith and deeds is recognized, as various denominations stress different aspects of biblical teachings. The role of faith in the New Testament is not solely to lead to salvation; it also establishes a framework for the believer’s relationship with good deeds, setting it within a temporal framework. The New Testament understanding of salvation, whether it is eternal life or the acquisition of God’s kingdom, is framed by the faith of God’s chosen people, and this faith presupposes the intervention of God. Thus, faith cannot be separated from God’s action, making it the foundation for understanding good deeds.
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Did warrior heroines exist in the Hebrew tradition? The answer is a seemingly reassuring yes, but the paper shows that the topos of female heroism was not a popular theme in Jewish tradition. To imagine ancient war scenes according to depictions in modern media can be misleading; the central purpose of this brief survey is to give a glimpse into this topic.
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Old Testament Theology and the Religion of the Ancient Near East. The study discusses how mythical elements of the Ancient Near East have entered Old Testament theology and how they are placed within the statements of Old Testament faith. As an example, Psalm 11 is tackled with which originally was explained by exegetes as an individual lament. It turns out that the pivotal term, God’s throne, originated in the mythology of the Ancient Near East, but in its actual place it represents the presence of the God of Israel amongst His people.
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How did Paul use the Scriptures - using the example of 1 Corinthians 1:26-31? We have chosen 1Cor for our study because we find no reference to external attacks on the Apostle in this letter. We may therefore assume that Paul used the Old Testament “freely” in his argumentation. Although the apostle was now forced to communicate with the congregation by letter, he nevertheless reminded them of his teaching fifteen times by means of various Old Testament quotations, which obviously referred back to his sermons, or he wished to use them to emphasize the vitality and reality of the dialogue. In our study, we are not looking for an answer to the question of how the first readers of the letter understood these quotations. We do not want to answer the question of how literal the quotations are or on which text they are based. Rather, we want to use a specific text to approach the question of how Paul used these Old Testament references in his argumentation. To do this, we will look at a specific passage, namely 1Cor 1:26–31.
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The Importance of Individual Lament Psalms in Worship Practice. The theological significance of individual lament songs lies primarily in their giving voice to suffering. Despite the complaint, the sufferer does not turn away from God since the centre of human existence is God. Suffering does not rule out the connection with God but rather confirms it. The lament has by now lost its original meaning and has received a negative report, as in the eyes of today’s humanity complaint is an expression of unbelief and a distrustful attitude. This aspect, the importance of lament songs, has been ignored by scholars until now. However, the predominance of lament songs in the Book of Psalms means that the issue of complaint is not something marginal or unusual but an important element of faith. One of the most important characteristics of this genre is the sudden change of mood, when the complaint unexpectedly turns into praise. This poetic form involves the transition from hopelessness to joy, for the form not only contains a description of the problem but also the solution to it as well. In a world that has become desensitized, it is important to use these psalms.
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Péter Nemeshegyi SJ Interpreter of the Scripture. The one hundredth birthday of Péter Nemeshegyi SJ was celebrated with a conference by members of the Hungarian Jesuit order on 25 March 2023. On this occasion, I was asked to appraise this excellent theologian as the interpreter of the Bible. One of Father Nemeshegyi’s most important foreign mission assignments during the decades he spent in Japan was his work in the Japanese ecumenical Bible translation. His experience and impressions during this work provide encouragement and guidance to those involved in a similar enterprise in Hungary. Péter Nemeshegyi was a true Catholic interpreter of the Bible, who believed that the Biblical tradition of the church brings parts of the Holy Scriptures that seem contradictory or difficult to a higher level of synthesis. His favourite hermeneutical starting point was the assumption of God’s goodness in every interpretation of the Scriptures, as well as the Christological principle, which he may have adopted from St Augustine. He taught about the Bible very effectively and creatively in various cultural environments (such as Japan or other East Asian countries) because he always found the fitting inculturation aspects of the Gospel and used them in both his teaching and application.
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