The article constitutes a critical edition and a philological analysis of the text of Isa 46-48, based on the Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part provides general information on this fragment of the codex sa 52 (M 568), which includes the text being elaborated. This is followed by a list and a brief description of the remaining manuscripts, containing at least some verses from Isa 46-48. The most significant part of the article is the presentation of the Coptic text (in the Sahidic dialect) as well as its translation into English. The differences noted between the Sahidic text and the Greek Septuagint, on which the Coptic translation is based, are presented in a tabular form. It includes, i.a., additions and omissions in the Coptic translation, lexical changes and semantic differences. The last part of the article is devoted to more difficult philological issues, observed either in the Coptic text itself or in its relation to the Greek text LXX. Particularly noteworthy are those verses of Isa 46-48, which appear only in the manuscript sa 52.2 and have not been published anywhere so far.
{"title":"A Critical Edition and Philological Analysis of the Text of Isa 46–48 on the Basis of the Coptic Manuscript sa 52 (M 568) and other Coptic Manuscripts in the Sahidic Dialect and the Greek Text of the Septuagint","authors":"T. Bąk","doi":"10.31743/biban.12436","DOIUrl":"https://doi.org/10.31743/biban.12436","url":null,"abstract":"The article constitutes a critical edition and a philological analysis of the text of Isa 46-48, based on the Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part provides general information on this fragment of the codex sa 52 (M 568), which includes the text being elaborated. This is followed by a list and a brief description of the remaining manuscripts, containing at least some verses from Isa 46-48. \u0000The most significant part of the article is the presentation of the Coptic text (in the Sahidic dialect) as well as its translation into English. The differences noted between the Sahidic text and the Greek Septuagint, on which the Coptic translation is based, are presented in a tabular form. It includes, i.a., additions and omissions in the Coptic translation, lexical changes and semantic differences. The last part of the article is devoted to more difficult philological issues, observed either in the Coptic text itself or in its relation to the Greek text LXX. Particularly noteworthy are those verses of Isa 46-48, which appear only in the manuscript sa 52.2 and have not been published anywhere so far. ","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41695450","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Book Review: Mette Bundvad and Kasper Siegismund (eds.), with the collaboration of Melissa Sayyad Bach, Søren Holst, Jespers Høgenhaven, Vision, Narrative, and Wisdom in the Aramaic Texts from Qumran: Essays from the Copenhagen Symposium, 14-15 August, 2017 (STDJ 131; Leiden – Boston: Brill 2021)
{"title":"Mette Bundvad – Kasper Siegismund (eds.), Vision, Narrative… , and Wisdom in the Aramaic Texts from Qumran. Essays from the Copenhagen Symposium, 14–15 August, 2017 (with the collaboration of Melissa Sayyad Bach – Søren Holst – Jespers Høgenhaven)","authors":"Henryk Drawnel","doi":"10.31743/biban.12921","DOIUrl":"https://doi.org/10.31743/biban.12921","url":null,"abstract":"Book Review: Mette Bundvad and Kasper Siegismund (eds.), with the collaboration of Melissa Sayyad Bach, Søren Holst, Jespers Høgenhaven, Vision, Narrative, and Wisdom in the Aramaic Texts from Qumran: Essays from the Copenhagen Symposium, 14-15 August, 2017 (STDJ 131; Leiden – Boston: Brill 2021)","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47875844","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present study, acknowledging the centrality of Lam 3 in the book of Lamentations, examines the development of the speaking voice of the geber in this chapter and compares it with other voices speaking in the book. The questioned identity of the geber becomes a model for other ‘voices’: the narrator and the Daughter of Zion. The destruction of the city, carried out by God himself, indicates an exhaustion of the old institutions and the need for a new identity of both the Daughter of Zion and the supporters of the community of the city (i.e., the narrator) in the days of crisis.
{"title":"The Voice of Geber (Lam 3) in the Panorama of Speaking Voices in the Book of Lamentations","authors":"Cezary Korzec","doi":"10.31743/biban.12286","DOIUrl":"https://doi.org/10.31743/biban.12286","url":null,"abstract":"The present study, acknowledging the centrality of Lam 3 in the book of Lamentations, examines the development of the speaking voice of the geber in this chapter and compares it with other voices speaking in the book. The questioned identity of the geber becomes a model for other ‘voices’: the narrator and the Daughter of Zion. The destruction of the city, carried out by God himself, indicates an exhaustion of the old institutions and the need for a new identity of both the Daughter of Zion and the supporters of the community of the city (i.e., the narrator) in the days of crisis.","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46224894","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Interpretacja rzeczownika φθόνος w Mdr 2,24 może rodzić pewne trudności. We egzegezie φθόνος jest generalnie odnoszony do postawy diabła, który, zazdrosny o człowieka, buntuje się przeciw Bogu. Takie znaczenie pojawia się już w literaturze apokryficznej i patrystycznej. Ten artykuł ukazuje kontekst analizowanego wersetu, kwestie związane z jego tłumaczeniem oraz możliwe interpretacje. Bada najpierw naturę śmierci, stara się ukazać, jaka rzeczywistość kryje się za terminem διάβολος i dlaczego autor opisuje jego działanie jako motywowane zawiścią. Opierając się na tekstach Filona z Aleksandrii argumentuje, że zawiść rozumiana jako smutek związany z brakiem różnych dóbr, które posiadają inni, to tylko określenie istoty tego uczucia. Wydaje się, że autor natchniony chciał przede wszystkim ukazać zawiść jako postawę negatywną, radykalnie przeciwstawną idei mądrości, cnoty i bliskości Boga. W takiej interpretacji zawiść objawia stan moralnego zła, absolutnego braku mądrości, który skutkuje oddzieleniem od Boga, wprowadza niezgodę między ludźmi i ostatecznie doprowadza do duchowej śmierci.
{"title":"Znaczenie rzeczownika φθόνος w Mdr 2,24","authors":"Marcin Zieliński","doi":"10.31743/biban.12981","DOIUrl":"https://doi.org/10.31743/biban.12981","url":null,"abstract":"Interpretacja rzeczownika φθόνος w Mdr 2,24 może rodzić pewne trudności. We egzegezie φθόνος jest generalnie odnoszony do postawy diabła, który, zazdrosny o człowieka, buntuje się przeciw Bogu. Takie znaczenie pojawia się już w literaturze apokryficznej i patrystycznej. Ten artykuł ukazuje kontekst analizowanego wersetu, kwestie związane z jego tłumaczeniem oraz możliwe interpretacje. Bada najpierw naturę śmierci, stara się ukazać, jaka rzeczywistość kryje się za terminem διάβολος i dlaczego autor opisuje jego działanie jako motywowane zawiścią. Opierając się na tekstach Filona z Aleksandrii argumentuje, że zawiść rozumiana jako smutek związany z brakiem różnych dóbr, które posiadają inni, to tylko określenie istoty tego uczucia. Wydaje się, że autor natchniony chciał przede wszystkim ukazać zawiść jako postawę negatywną, radykalnie przeciwstawną idei mądrości, cnoty i bliskości Boga. W takiej interpretacji zawiść objawia stan moralnego zła, absolutnego braku mądrości, który skutkuje oddzieleniem od Boga, wprowadza niezgodę między ludźmi i ostatecznie doprowadza do duchowej śmierci.","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42637337","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Book Review: Iveta Strenková, «Devastata è Ninive!» Studio esegetico di Na 3,1-7 alla luce del suo contesto storico-letterario (Studia Biblica Slovaca. Supplementum 4; Bratislava: Univerzita Komenského 2020)
书评：Iveta Strenková，“DevastaèNineveh！“根据其历史文学背景对Na 3,1-7的训释研究（Studia Biblica Slovaka，补编4；布拉迪斯拉发：Univerzita Komenského 2020）
{"title":"Iveta Strenková, «Devastata è Ninive!» Studio esegetico di Na 3,1-7 alla luce del suo contesto storico-letterario (Studia Biblica Slovaca. Supplementum 4; Bratislava: Univerzita Komenského 2020)","authors":"Mariusz Szmajdziński","doi":"10.31743/biban.12842","DOIUrl":"https://doi.org/10.31743/biban.12842","url":null,"abstract":"Book Review: Iveta Strenková, «Devastata è Ninive!» Studio esegetico di Na 3,1-7 alla luce del suo contesto storico-letterario (Studia Biblica Slovaca. Supplementum 4; Bratislava: Univerzita Komenského 2020)","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42678795","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.
{"title":"Christian Worship at the Tomb of the Prophet Samuel on Mount Joy","authors":"P. Briks","doi":"10.31743/biban.12323","DOIUrl":"https://doi.org/10.31743/biban.12323","url":null,"abstract":"One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42650044","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The parable of the Pharisee and the tax collector (Luke 18:9-14) contains an enigmatic expression παρ’ ἐκεῖνον (v.14) which conveys the final judgment on the characters. It is not entirely clear whether it should be interpreted in a comparative or exclusive sense. The present study aims to examine the way the narrator presents the two characters of the parable, the Pharisee and the tax collector, as well as the content of their prayers. Narrative criticism suggests that although both interpretations (comparative and exclusive) are possible it might be better to construe παρ’ ἐκεῖνον with a distinctive value. In fact, the new condition of the tax collector is different from his previous one and clearly distinguishes him from the condition of the Pharisee. In other words, the application of the narrative method suggests to translate the enigmatic complement παρ’ ἐκεῖνον in such a way that it makes visible the difference existing between the two characters.
{"title":"Questi scese giustificato a differenza di quello L’analisi narrativa illumina la parabola del fariseo e del pubblicano (Luca 18,9-14)","authors":"Piotr Blajer","doi":"10.31743/biban.12568","DOIUrl":"https://doi.org/10.31743/biban.12568","url":null,"abstract":"The parable of the Pharisee and the tax collector (Luke 18:9-14) contains an enigmatic expression παρ’ ἐκεῖνον (v.14) which conveys the final judgment on the characters. It is not entirely clear whether it should be interpreted in a comparative or exclusive sense. The present study aims to examine the way the narrator presents the two characters of the parable, the Pharisee and the tax collector, as well as the content of their prayers. Narrative criticism suggests that although both interpretations (comparative and exclusive) are possible it might be better to construe παρ’ ἐκεῖνον with a distinctive value. In fact, the new condition of the tax collector is different from his previous one and clearly distinguishes him from the condition of the Pharisee. In other words, the application of the narrative method suggests to translate the enigmatic complement παρ’ ἐκεῖνον in such a way that it makes visible the difference existing between the two characters. \u0000 ","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43237361","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The author analyses Jesus’ baptism in Jordan, looking for its parallel in the Christian baptism. He begins by acknowledging the historicity of Jesus’ baptism and reflects on the meaning of the baptism of John by juxtaposing it with similar rites described in the Old Testament texts, in Second Temple Jewish literature, and in rabbinical sources. Then he analyses the meaning of Jesus’ baptism, criticizing the historical-critical interpretations that separate the scene of baptism from the theophany that follows it. According to the author, such an operation is unfounded due to the nature of ancient texts and the literary and thematic continuity between baptism and theophany in the synoptic Gospels. Further, the author presents arguments demonstrating that Jesus comes to Jordan already aware of his identity and mission, which the Father’s voice announces to others and objectivizes. In the last step, it is argued that Jesus’ baptism in Jordan together with the Lord’s death and resurrection could have been a point of reference for the early Christian understanding of baptism connected with the gift of the Spirit, with the filial dignity and the “Abba” prayer and with the inheritance of heaven. All these elements can be found in Rom 8:14-17,23 which describes the new life of those baptized in Christ.
{"title":"Baptism – the Revelation of the Filial Relationship of Christ and the Christian","authors":"M. Kowalski","doi":"10.31743/biban.12263","DOIUrl":"https://doi.org/10.31743/biban.12263","url":null,"abstract":"The author analyses Jesus’ baptism in Jordan, looking for its parallel in the Christian baptism. He begins by acknowledging the historicity of Jesus’ baptism and reflects on the meaning of the baptism of John by juxtaposing it with similar rites described in the Old Testament texts, in Second Temple Jewish literature, and in rabbinical sources. Then he analyses the meaning of Jesus’ baptism, criticizing the historical-critical interpretations that separate the scene of baptism from the theophany that follows it. According to the author, such an operation is unfounded due to the nature of ancient texts and the literary and thematic continuity between baptism and theophany in the synoptic Gospels. Further, the author presents arguments demonstrating that Jesus comes to Jordan already aware of his identity and mission, which the Father’s voice announces to others and objectivizes. In the last step, it is argued that Jesus’ baptism in Jordan together with the Lord’s death and resurrection could have been a point of reference for the early Christian understanding of baptism connected with the gift of the Spirit, with the filial dignity and the “Abba” prayer and with the inheritance of heaven. All these elements can be found in Rom 8:14-17,23 which describes the new life of those baptized in Christ.","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47154492","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Book Review: R. Alan Culpepper – Jörg Frey (eds.), The Opening of John’s Narrative (John 1:19 – 2:22). Historical, Literary, and Theological Readings from the Colloquium Ioanneum 2015 in Ephesus (WUNT 385; Tübingen: Mohr Siebeck 2017)
{"title":"R. Alan Culpepper – Jörg Frey (eds.), The Opening of John’s Narrative (John 1:19–2:22). Historical, Literary, and Theological Readings from the Colloquium Ioanneum 2015 in Ephesus (WUNT 385; Tübingen: Mohr Siebeck 2017)","authors":"Ł. Darowski","doi":"10.31743/biban.12843","DOIUrl":"https://doi.org/10.31743/biban.12843","url":null,"abstract":"Book Review: R. Alan Culpepper – Jörg Frey (eds.), The Opening of John’s Narrative (John 1:19 – 2:22). Historical, Literary, and Theological Readings from the Colloquium Ioanneum 2015 in Ephesus (WUNT 385; Tübingen: Mohr Siebeck 2017)","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43291109","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The presented article reviews the publications of 19th century Polish Bibles in order to find editorial models according to which subsequent editions appeared. The work considers 62 editions that appeared in the years 1810–1900. 42 of them were based on the translation adopted in the Danzig Bible and 20 on the translation by Jakub Wujek. Among the analyzed editions, 23 were indicated, according to which subsequent Polish Bibles were published (in the 19th centuries). In addition to the identified editorial models, the work also proposes 7 basic editing lines.
{"title":"Modele edytorskie XIX-wiecznych polskich Biblii – próba identyfikacji","authors":"Łukasz Zakonnik","doi":"10.31743/BIBAN.12185","DOIUrl":"https://doi.org/10.31743/BIBAN.12185","url":null,"abstract":"The presented article reviews the publications of 19th century Polish Bibles in order to find editorial models according to which subsequent editions appeared. The work considers 62 editions that appeared in the years 1810–1900. 42 of them were based on the translation adopted in the Danzig Bible and 20 on the translation by Jakub Wujek. Among the analyzed editions, 23 were indicated, according to which subsequent Polish Bibles were published (in the 19th centuries). In addition to the identified editorial models, the work also proposes 7 basic editing lines.","PeriodicalId":52162,"journal":{"name":"Biblical Annals","volume":"11 1","pages":"327-374"},"PeriodicalIF":0.0,"publicationDate":"2021-04-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47826970","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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