The Biblical Annals, 2024, Tom 14 (71), Nr 2
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- ItemLa simbolica dello straniero nel Salterio(Wydawnictwo KUL, 2024) Bazyliński, StanisławWho is a foreigner in the Hebrew Psalter? The article answers this question in two sections. First, seven terms referring to “foreigner” are examined to determine their individual characteristicsin the Psalms and their correspondence to biblical texts outside the Psalter. Second, other literary motifs are analyzed in a cursory reading of Psalms 105, 106 and 137. The Psalter outlines a partial picture of the foreigner, which is subordinated to theological and symbolic issues. The Psalms primarily recall the adventures of Israel, which had to frequently change its place of residence for various reasons. As a foreigner, deprived of land and permanent residence, he experienced the ups and downs of migrant life and ultimately strove to integrate into a new socio-cultural environment. Defending one’s identity and maintaining national and religious integrity is portrayed as a difficult process, at risk. Another type of foreigner in the Psalms is the non-Jew, individually or communally, who enjoys the social and legal protection to which the poor are entitled. Either he is a well-integrated member of society, or he remains unassimilated. In the latter case, his false words, harmful actions and physical hostility toward Israel come to the fore. Finally, in the Book of Psalms, terms associated with “foreigner” are part of figurative language. The vocabulary sometimes either evokes non-literal associations with foreign countries, nations and foreign gods, or denotes an emotional state of suffering and isolation. Moreover, key lexemes symbolize the transitory human condition, emphasizing the marginalization and even segregation of the petitioner from the household.
- ItemThe Seductive Argumentation of the Adulterous Woman in Prov 7:16–17: Invitation to Love or Preparation for Death?(Wydawnictwo KUL, 2024) Chrostowski, MarcinThe Book of Proverbs abounds in characteristic and often very ambivalent vocabulary. Ambiguity of symbolism can also be found in smaller thematic units, a particular example being the passage of Prov 7:16–17, in which a strange, adulterous woman encourages a young man to engage in fornication. The terms used in the text for the bed and its decoration also referred to funerary practices. Myrrh was known as an aphrodisiac, but was also associated with funeral rites. When mixed with aloe and cinnamon, it made an ointment used to anoint the bodies of the dead, among other things. Cinnamon, the third ingredient in the perfume in Prov 7:17, was used to eliminate the odour of bodies at burial. The term used to refer to the bed was also used in the description of a burial site. A young man, tempted by a harlot woman to commit adultery, is actually being prepared for death (Prov 7:22–23.26–27).
- ItemEnoch’s Vision of the Heavenly Temple (1 En. 14:8–25) Reconsidered(Wydawnictwo KUL, 2024) Bokhorst, Mirjam JudithThe paper focuses on a reexamination and reassessment of the textual evidence of Enoch’s Vision of the Heavenly Temple and of its classical interpretation as a heavenly temple complex. In line with the common scholarly opinion, 1 En. 14:8–25 has so far been interpreted in the sense of a bipartite or even tripartite temple which resembles the earthly temple in Jerusalem not only in structure but also in appearance. In contrast, this paper claims that this passage of the Book of the Watchers provides a twofold vision of two different temples, namely the inferior earthly temple and the ideal heavenly sanctuary. In this way, it articulates one of the most radical temple critiques of ancient Judaism. This interpretation is based on a careful textual analysis and a meticulous discussion of the individual elements of, in particular, the first house, taking into account other ancient Jewish sources such as Ezekiel, Haggai and the Animal Apocalypse which partially have been ignored so far but provide a helpful and illuminating background for the interpretation of Enoch’s Heavenly Vision.
- ItemPaul’s Heart as Spatial Metaphor in 2 Corinthians(Wydawnictwo KUL, 2024) Pereira-Delgado, ÁlvaroIn 2 Cor 6:11–13, Paul states that his heart has been enlarged to welcome the Corinthians and urges them to reciprocate—although an insightful article by Christopher Land in ZNW has recently questioned this standard exegesis, which we will discuss. In 2 Cor 6:11–7:4, which functions as a peroratio of the preceding argumentation, Paul associates terms of body language (στόμα, καρδία, σπλάγχνα) with verbs of spatial meaning (πλατύνω, στενοχωρέω, χωρέω). Paul’s heart also appears in the letter as a spatial metaphor for his relationship with God ( 1:22; 3:2–3; 4:6). In our research, we will examine whether there could be a correlation between the horizontal dimension of the metaphor (Paul’s heart as a welcoming space for the Corinthians) and the vertical one (Paul’s heart as a place of encounter with God). Additionally, the heart serves Paul to establish the map of relationships in which his opponents are excluded because they boast ἐν προσώπῳ and not ἐν καρδίᾳ (5:12). In conclusion, drawing on the cognitive analysis of metaphors, we will try to highlight the semantic and pragmatic possibilities of Paul’s heart as a spatial metaphor in 2 Corinthians.
- ItemStrangers "par excellence". Arabs in the Neo-Assyrian Royal Inscriptions(Wydawnictwo KUL, 2024) Münnich, MaciejThe basic questions posed in the article were: what characteristics caused Arabs to be perceived by the elites of the Neo-Assyrian Empire as strangers, and whether such classification resulted in their treatment differently from other peoples? Neo-Assyrian royal inscriptions and correspondence with the court were analysed to answer these questions. On this basis, three features that together are unique only to Arabs were distinguished: nomadism, camel farming and the presence of queens. These traits are unique to Arabs, so they are strangers par excellence from Assyria’s perspective. Interestingly, these features generally do not result in exceptional treatment. Only in a situation of conflict and defeat of the Arabs can one perceive their specific treatment, marked by exceptional cruelty even for Assyrians. For example, mainly Arab rulers were chained along with wild animals to the gates of the Assyrian capital. Moreover, only Arab women were subjected to tearing unborn children out of their wombs. This shows that Arabs were treated as half-humans against whom the most heinous crimes could be committed because Assyrians were not bound by the standards applicable to other peoples.