Verbum Vitae, 2022, T. 40, Nr 4: Varia
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- ItemAngelika Berlejung – Michèle Daviau – Jens Kamlah – Gunnar Lehmann (eds.), Encyclopedia of Material Culture in the Biblical World. A New Biblisches Reallexikon (Tübingen: Mohr Siebeck 2022)(Wydawnictwo KUL, 2022) Lemański, Janusz AdamBook Review: Angelika Berlejung – Michèle Daviau – Jens Kamlah – Gunnar Lehmann (eds.), Encyclopedia of Material Culture in the Biblical World. A New Biblisches Reallexikon (Tübingen: Mohr Siebeck 2022). Ss. 1231. 169,00 €. ISBN 978-3-16148966-2.
- ItemOur Daily Bread Is At Risk: The Term rōzīq/g as Vorlage for ἐπιούσιος in Lord’s Prayer(Wydawnictwo KUL, 2022) Shapira, DanThis note proposes a new hypothesis that ἐπιούσιος of the Lord's Prayer in Matthew 6:11 and Luke 11:3 was an attempt to translate adequately rōzīq/g, the Middle Iranian loan word in Jesus' Hebrew / Aramaic, whose meaning was ‘nourishment provided by God's mercy day to day’, and not merely ‘daily [bread], needed for the day/for today’.
- ItemThe Imprecatory Psalms in the Liturgy of the Hours after the Second Vatican Council: Reform, Reception and the Current State of the Debate(Wydawnictwo KUL, 2022) Węgrzyniak, WojciechSince 1970, the Catholic Church has not used the so-called imprecatory Psalms and verses in the Liturgy of the Hours (in total, 122 verses have been removed). This article aims to analyze the presence of controversial fragments of the Psalms in the liturgy. It consists of four parts. First, it presents the history of the process that began during the Second Vatican Council and led to the decision to remove such fragments from the liturgy. What follows, is an overview of the reception and opinions on the imprecatory Psalms over the past fifty years. The next part of this study collects arguments in favor of removing the questionable texts from the liturgy as well as an argument in favor of keeping them in it. The article concludes with an appendix of all the texts from the Book of Psalms that have been removed from the Liturgy of the Hours. The author is personally in favor of leaving the unwanted verses in the liturgy.
- Item"Holy Seed" in Isaiah 6:13: Echo of an Exclusive Concept of Israel’s Identity(Wydawnictwo KUL, 2022) Szamocki, GrzegorzThe last phrase in Isa 6:1–13, in which critical exegesis sees an element of a post-exilic supplement to an existing text, communicates the thought of surviving the announced destruction of the little remainder referred to as the “holy seed.” The problem considered in the presented study is the meaning of the term “holy seed” in Isa 6:13bβ, the possible context and the historical motive for inserting this phrase into the text of Isa 6, as well as the place of this complementary interference in the historical process of formation of Isa 6. The article presents literary and historical-critical analyses of the terms “seed” and “holy people” relating to the people of God and Israel, especially the expression “holy seed,” which in the Old Testament, apart from Isa 6:13bβ, occurs only in Ezra 9:2, while it appears more often in the Book of Jubilees and in the Aramaic Levi Document. The results of the research lead to the thesis that the supplement in Isa 6:13bβ is a testimony to the last interferences in the composition of Isaiah, behind which stood literati from the Zadokite circles of the Hasmonean period. The prophetic statement in Isa 6:13bβ redefines Israel as God’s people, separate from other nations. For this people there is hope for survival in a small remnant that remains aware of its election and holiness, and faithful to the covenant. This remnant of the people will prove to be the holy seed.
- ItemThe Feigned Ignorance of Judas. Rhetorical Question from the Category interrogatio/ἐρώτημα in Matt 26:25(Wydawnictwo KUL, 2022) Grochowski, Zbigniew TadeuszThe article analyzes the utterance made by Judas in the Cenacle (1) in the context of his efforts to hand Jesus over to the chief priests (Matt 26:14–25). The fact that his question (Matt 26:25) includes the particle μήτι which assumes a negative response from the interlocutor (1–2) suggests that the disciple was unaware that he was betraying Jesus. Consequently, there is no shortage of positive opinions about Judas, expressed both in the past and today. Matthew’s narrative, however, says something different in this regard. The research problem is therefore seeking an answer to the question: how to interpret Judas’ words? The referenced various biblical translations (3.1) and claims of exegetes (3.2) quote the words of the apostles (Matt 26:22,25) and explain them in an ambiguous manner. The attempts to solve the problem shown in sections 2 and 3.1–2 do not provide a satisfactory conclusion. In the last section (4), the grammatical rules and narrative logic – which are clearly in contradiction – are supplemented with a rhetorical perspective, which leads to a definitive resolution of the dilemma. The synchronic approach applied to the pericope Matt 26:14–25 allows one to draw the conclusion that in Judas’ utterance one should identify a rhetorical question from the category interrogatio/ἐρώτημα whose function in Matt 26:25 is auferendae dissimulationis (“misleading pretense”). Many exegetes have decrypted Judas’ dishonest conduct, but it is only this article that precisely defines this rhetorical phenomenon.