Bóg Izraela w rozumieniu nie-Izraelitów. Studium historyczno-krytyczne wybranych tradycji deuteronomistycznej historiografii (Joz–2Krl)
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Date
2018-09-21
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Abstract
Praca wpisuje się w nurt badań nad dziełem deuteronomistycznym (Joz–2Krl), a jej celem jest analiza literacka i egzegetyczno-teologiczna tych passusów historiografii Izraela, które prezentują wiedzę, postawę i wypowiedzi nie-Izraelitów na temat Boga JHWH oraz ich relacje do narodu wybranego. Procesem badawczym zostało objętych dwanaście tekstów biblijnych, które w przeważającej większości zostały utrzymane w formie mowy niezależnej i zazwyczaj były kierowane do Izraelitów. Tylko w trzech przypadkach adresatami mów byli nie-Izraelici (Sdz 7,13-14; 1Sm 4,7-9; 5,7-11; 6,2-9; 2Krl 8,7-8). Najczęstszym kontekstem wypowiedzi nie-Izraelitów na temat JHWH i ludu wybranego był podbój Kanaanu i walki o jego utrzymanie (Joz 2,9-13; Joz 9,9-10,24-25; Sdz 7,13-14; 1Sm 4,7-9; 1Sm 29,6; 2Sm 18,31), a także plagi, nieszczęścia i choroby (1Sm 5,7-11; 6,2-9; 2Sm 24,22-23; 2Krl 8,7-8).
Badane teksty źródłowe zostały podzielone na trzy grupy relacjonujące kolejne etapy dziejów Izraela: epoka Jozuego, czas sędziów i okres monarchii. Każdy z tych passusów został poddany analizie literackiej podejmującej następujące kwestie badawcze: delimitacja tekstu, tekst hebrajski perykopy, przekład na język polski, kontekst bliższy i dalszy, proces redakcji, forma i struktura literacka. W następnych fazach naukowego procedowania dokonano gruntownego studium egzegetycznego i teologicznego wybranego do analizy materiału źródłowego.
W pierwszym rozdziale przeanalizowano dwa teksty: wypowiedź nierządnicy Rachab z Jerycha (Joz 2,9-13) i mowę Gibeonitów (Joz 9,9-10.24-25). Rachab i Gibeonici okazali wsparcie bądź lojalność wobec Izraelitów i ich Boga, czym doprowadzili do zawarcia przymierza z narodem wybranym, uniknęli śmierci związanej z prawem cheremu i zyskali prawo zamieszkania wśród ludu JHWH. Na bazie ich wypowiedzi lektor księgi może dojść do wniosku, że Boga Izraela cechuje wielkość, sława, potęga i wyższość nad innymi bogami.
W drugim rozdziale dysertacji dokonano analizy dwóch kolejnych tekstów: wypowiedzi Madianitów (Sdz 7,13-14) i Filistynów (Sdz 4,7-9; 5,7-11; 6,2-9), które oscylują wokół kwestii militarnej potęgi JHWH i Jego władzy nad historią narodów (sprawowanej zarówno na terenie Izraela, jak i poza jego granicami). W ich opinii JHWH - obecny w dziejach Izraela - dał się poznać jako jedyny, prawdziwy i potężny Bóg, którego nie można bezkarnie obrażać.
W ramach trzeciego rozdziału przeanalizowano aż osiem tekstów biblijnych, które zostały podzielone na trzy grupy. Dwa pierwsze fragmenty dotyczyły przysięgi złożonej na JHWH (1Sm 29,6; 1Krl 17,12.24), która powoływała Boga Izraela na świadka wymawianych słów oraz potwierdzała prawdomówność wypowiedzi. Kolejne cztery passusy to wypowiedziane przez nie-Izraelitów formuły błogosławieństwa w imię JHWH lub modlitwy do Boga Izraela (2Sm 18,31; 2Sm 24,22-23; 1Krl 5,21; 10,9). Dwa ostatnie teksty, jakie zostały przeanalizowane w dysertacji, to słowa Naamana - wodza syryjskiej armii (2Krl 5,1.11-18) oraz aramejskiego króla Ben-Hadada (2Krl 8,7-8), które zostały wypowiedziane w kontekście uzdrowienia dokonanego mocą Boga Izraela lub zapowiedzi uzdrowienia z choroby.
Wszystkie analizowane passusy dzieła deuteronomistycznego ujawniły bardzo pozytywny stosunek nie-Izraelitów do JHWH, a ich postawa zyskała aprobatę u redaktora kompleksu Joz–2Krl. Deuteronomista, posługując się figurami nie-Izraelitów i ich wypowiedziami na temat JHWH, postanowił wpłynąć na postawę swych rodaków. Z jednej strony - poprzez usta nie-Izraelitów - przypomniał chlubne wydarzenia z przeszłości Izraela, a z drugiej strony potępił wszelkie formy bałwochwalstwa w Izraelu i zachęcił do nawrócenia.
The paper is a part of the research stream on the Deuteronomistic work (Josh–2Kgs), and its objective is a literary and exegetical-theological analysis of these fragments of Israeli historiography, which present knowledge, attitude and statements of non-Israelites about God Yahweh (YHWH) and their relationships with the chosen people. The research process covered twelve biblical texts, which were mainly maintained in the form of a direct speech, and they were usually addressed to the Israelites. Only in three cases, the addressees were non-Israelites (Judg 7,13-14; 1Sam 4,7-9; 5,7-11; 6,2-9; 2Kgs 8,7-8). The most frequent context of the non-Israelites' statements about YHWH and the chosen people was the conquest of Canaan and the fight for its preservation (Josh 2,9-13; Josh 9,9-10.24-25; Judg 7,13-14; 1Sam 4,7-9; 1Sam 29,6; 2Sam 18,31), as well as plagues, misfortune and diseases (1Sam 5,7-11; 6,2-9; 2Sam 24,22-23; 2Kgs 8,7-8). The studied source texts were divided into three groups reporting the subsequent stages of the history of Israel: the Joshua period, the time of judges, and the period of monarchy. Each of these fragments was subjected to a literary analysis dealing with the following research issues: text delimitation, Hebrew text pericopes, translation into Polish, a closer and further context, an editing process, and a literary form and structure. In the subsequent phases of the scientific procedure, a thorough exegetical and theological study selected for analysing the source material was carried out. In the first chapter, two texts: the statement of harlot Rahab from Jericho (Josh 2,9-13) and the speech of the Gibeonites (Josh 9,9-10.24-25) were analysed. Rahab and the Gibeonites showed support or loyalty to the Israelites and their God, which led to a covenant with the chosen people, as well as they avoided death related to the herem law, and they gained the right to live among the people of YHWH. On the basis of their statements, a reader of the book may come to the conclusion that the God of Israel is characterised by greatness, fame, power, and superiority over other gods. In the second chapter of the dissertation, two subsequent texts were analysed: the statements of the Midianites (Judg 7,13-14) and the Philistines (Judg 4,7-9; 5,7-11; 6,2-9), which oscillate around the issue of military power of YHWH and his power over the history of nations (exercised both in Israel and abroad). In their opinion, YHWH – present in the history of Israel – became known as the only true and powerful God, who cannot be insulted with impunity. As part of the third chapter, as many as eight biblical texts, divided into three groups, were analysed. The first two fragments were related to the oath given to YHWH (1Sam 29,6; 1Kgs 17,12.24), which called the God of Israel as a witness of the spoken words and confirmed truthfulness of the statement. The next four fragments include blessing formula uttered by non-Israelites in the name of YHWH or a prayer to the God of Israel (2Sam 18,31; 2Sam 24,22-23; 1Kgs 5,21; 10,9). The last two texts that were analysed in the dissertation are the word of Naaman – the leader of the Syrian army (2Kgs 5,1.11-18) and the Aramaic king, Ben-Hadad (2Kgs 8,7-8), which were uttered in the context of healing by the power of the God of Israel or the announcement of healing from disease. All the analysed fragments of the Deuteronomistic work revealed a very positive attitude of non-Israelites to YHWH, and their attitude was approved by the editor of the Josh–2Kgs complex. The Deuteronomist, using figures of non-Israelites and their statements about YHWH, decided to affect the attitude of his compatriots. On the one hand – through the mouth of non-Israelites – he recalled the glorious events of the past of Israel, and on the other hand, he condemned all forms of idolatry in Israel and encouraged conversion.
The paper is a part of the research stream on the Deuteronomistic work (Josh–2Kgs), and its objective is a literary and exegetical-theological analysis of these fragments of Israeli historiography, which present knowledge, attitude and statements of non-Israelites about God Yahweh (YHWH) and their relationships with the chosen people. The research process covered twelve biblical texts, which were mainly maintained in the form of a direct speech, and they were usually addressed to the Israelites. Only in three cases, the addressees were non-Israelites (Judg 7,13-14; 1Sam 4,7-9; 5,7-11; 6,2-9; 2Kgs 8,7-8). The most frequent context of the non-Israelites' statements about YHWH and the chosen people was the conquest of Canaan and the fight for its preservation (Josh 2,9-13; Josh 9,9-10.24-25; Judg 7,13-14; 1Sam 4,7-9; 1Sam 29,6; 2Sam 18,31), as well as plagues, misfortune and diseases (1Sam 5,7-11; 6,2-9; 2Sam 24,22-23; 2Kgs 8,7-8). The studied source texts were divided into three groups reporting the subsequent stages of the history of Israel: the Joshua period, the time of judges, and the period of monarchy. Each of these fragments was subjected to a literary analysis dealing with the following research issues: text delimitation, Hebrew text pericopes, translation into Polish, a closer and further context, an editing process, and a literary form and structure. In the subsequent phases of the scientific procedure, a thorough exegetical and theological study selected for analysing the source material was carried out. In the first chapter, two texts: the statement of harlot Rahab from Jericho (Josh 2,9-13) and the speech of the Gibeonites (Josh 9,9-10.24-25) were analysed. Rahab and the Gibeonites showed support or loyalty to the Israelites and their God, which led to a covenant with the chosen people, as well as they avoided death related to the herem law, and they gained the right to live among the people of YHWH. On the basis of their statements, a reader of the book may come to the conclusion that the God of Israel is characterised by greatness, fame, power, and superiority over other gods. In the second chapter of the dissertation, two subsequent texts were analysed: the statements of the Midianites (Judg 7,13-14) and the Philistines (Judg 4,7-9; 5,7-11; 6,2-9), which oscillate around the issue of military power of YHWH and his power over the history of nations (exercised both in Israel and abroad). In their opinion, YHWH – present in the history of Israel – became known as the only true and powerful God, who cannot be insulted with impunity. As part of the third chapter, as many as eight biblical texts, divided into three groups, were analysed. The first two fragments were related to the oath given to YHWH (1Sam 29,6; 1Kgs 17,12.24), which called the God of Israel as a witness of the spoken words and confirmed truthfulness of the statement. The next four fragments include blessing formula uttered by non-Israelites in the name of YHWH or a prayer to the God of Israel (2Sam 18,31; 2Sam 24,22-23; 1Kgs 5,21; 10,9). The last two texts that were analysed in the dissertation are the word of Naaman – the leader of the Syrian army (2Kgs 5,1.11-18) and the Aramaic king, Ben-Hadad (2Kgs 8,7-8), which were uttered in the context of healing by the power of the God of Israel or the announcement of healing from disease. All the analysed fragments of the Deuteronomistic work revealed a very positive attitude of non-Israelites to YHWH, and their attitude was approved by the editor of the Josh–2Kgs complex. The Deuteronomist, using figures of non-Israelites and their statements about YHWH, decided to affect the attitude of his compatriots. On the one hand – through the mouth of non-Israelites – he recalled the glorious events of the past of Israel, and on the other hand, he condemned all forms of idolatry in Israel and encouraged conversion.
Description
Wydział Teologii, Instytut Nauk Biblijnych; promotor rozprawy doktorskiej: ks. dr hab. Dariusz Dziadosz
Keywords
Izraelici, nie-Izraelici, JHWH, wiara, apostazja, Israelites, non-Israelites, YHWH, faith, apostasy