Andrzej Piwowar | John Paul II Catholic University of Lublin (original) (raw)
Papers by Andrzej Piwowar
Verbum Vitae, Dec 18, 2023
The Biblical Annals, Jan 30, 2024
The Biblical Annals, 2016
The Biblical Annals, 2014
The Biblical Annals, 2013
The Biblical Annals, 2015
The Biblical Annals, 2013
Oddział Zbiorów Cyfrowych, 2016
The article constitutes the third part of the analysis of Sir 6:18-37-the pericope in which Sirac... more The article constitutes the third part of the analysis of Sir 6:18-37-the pericope in which Sirach presents his reflections on the acquisition of wisdom. Following the admonition addressed to his disciple to undergo wisdom education/formation (6:18-22) and to yield to wisdom itself (6:23-31), the sage enumerates the means that are essential to acquire wisdom (6:32-37). The pericope under analysis here may be divided into three sections. Verses 32-33 refer to a disciple's freedom and encourage him to make a choice; they motivate him to undertake some actions that will lead to the acquisition of wisdom and they disclose the results of such an effort. In the second section (vv. 34-36) the sage suggests to his disciple concrete means that are necessary for the acquisition of wisdom. The pericope's closing verse (v. 37) focuses on God's role in the process. The first and most important step on the way to the acquisition of wisdom is listening (6:33.35). Subsequently, Sirach emphasizes the role played in the acquisition of wisdom by the elders (6:34) and sages (6:36) as well as by the contemplation of God's commandments (6:37).
The Biblical Annals
Ben Sira’s teaching on medicine and healing in Sir 38:1–15 is divided into two parts: the first (... more Ben Sira’s teaching on medicine and healing in Sir 38:1–15 is divided into two parts: the first (38:1–8) deals directly with the medicine of the time (doctors – 38:1–3 and the medicines they used – 38:4–8), while the second focuses on the healing process (38:9–15). In the latter, the sage first focuses on the attitude of the sick (38:9–11) towards God and the role and tasks of the physician in the process of healing the sick (38:12–15). The article addresses Ben Sira’s teaching on the relationship of the sick man to the Lord (38:9–11). The sage, after positively evaluating and responding to modern medicine (a novelty in the Old Testament), returns in 38:9–11 to the implicitly expressed conviction found in the Bible that only God can restore health to a sick person – that He is the only physician. He therefore urges the sick person to turn to God. According to the sage, turning to the Most High (38:9a), prayer (38:9b), the rejection of sin and iniquity (38:10) and sacrifices (38:11) ...
Verbum Vitae, 2017
Syr 42,15 – 43,33 jest hymnem na cześć Stwórcy i Jego dzieła. Mędrzec wyraża w nim zachwyt nad st... more Syr 42,15 – 43,33 jest hymnem na cześć Stwórcy i Jego dzieła. Mędrzec wyraża w nim zachwyt nad stworzonym światem, który jest świadectwem wielkości, wszechmocy i piękna Boga. W 43,1-10 Syrach opisuje nieboskłon i ciała niebieskie (słońce, księżyc i gwiazdy). Tekst ten wyraża przede wszystkim ich niezwykłą wielkość i piękno. Jednak gdy wczytamy się dokładnie i wnikniemy głębiej w jego grecką wersję, to odkryjemy, że mówi on również o harmonii i ładzie w makrokosmosie, które z kolei świadczą o mądrości Stwórcy. Prezentacja księżyca (43,6-8) i gwiazd (43,9-10) wyraża wprost (explicite) powyższe prawdy. Natomiast w poetyckiej prezentacji firmamentu (43,1) i słońca (43,2-5) zawarte są one implicite, tzn. w znaczeniu słów takich, jak np. stereōma, oraz w zadaniach (funkcjach w świecie) przypisanych im przez Boga.
Verbum Vitae, 2010
Księga Mądrości Syracha wyróżnia się spośród innych ksiąg mądrościowych Starego Testamentu zainte... more Księga Mądrości Syracha wyróżnia się spośród innych ksiąg mądrościowych Starego Testamentu zainteresowaniem kultem w wielu jego aspektach, począwszy od tych najważniejszych (kapłaństwo, ofiary, normy liturgiczne) aż do tych o mniejszym znaczeniu, jak np. czasy święte czy praktyki niedozwolone. To zainteresowanie liturgią nie oznacza, że Mędrzec był kapłanem. Najprawdopodobniej był laikiem, któremu sprawy kultu były ważne i bliskie. W Pochwale Ojców (Syr 44 – 50) Syrach poświęca dużo uwagi trzem arcykapłanom: pierwszemu z nich – Aaronowi (Syr 45,6-22), Pinchasowi (Syr 45,23-26) i Szymonowi, synowi Oniasza (Syr 50,1-21). W jego prezentacji tych postaci dominuje aspekt apologetyczny (ukazuje kapłaństwo jako przymierze, które Bóg zawarł z Aaronem i Pinchasem). Syrach opowiada się za kapłaństwem aaronowym i broni tego urzędu przed nieuprawomocnionymi uzurpatorami (Jazon i Menelaos). Niejako na marginesie mówi o zadaniach i funkcjach arcykapłanów. Przede wszystkim koncentruje się na aspek...
Verbum Vitae, 2007
Il primo capitolo del Libro del Siracide e dedicato alla Sapienza. Dopo la presentazione della Sa... more Il primo capitolo del Libro del Siracide e dedicato alla Sapienza. Dopo la presentazione della Sapienza, il Saggio invita il suo discepolo/lettore ad acquistarla e a praticarla nella vita. Ben Sira, pero, non e idealista, percio mostra agli adepti della sua scuola le tentazioni, le difficołta e le prove che li aspettano sui sentieri della Sapienza. A questo tema viene dedicato il brano di Sir 2,1-6 che abbiamo intitolato "La fedelta durante la prova". Nella prima parte del suo poema (Sir 2,1-3), il Siracide da al suo discepolo/lettore che vuole avvicinarsi al Signore quattro consigli che riguardano la sua vita spirituale (Sir 2, 1b-2) e poi al tri due che si riferiscono al suo rapporto con Dio (2,3a). Il discepolo potra superare ogni prova soltanto se sara legato al Signore e sara costante. Per incoraggiare il suo discepolo, Ben Sira, in 2,3b, gli presenta il premio per la sua fedelta, cioe la sua crescita nella Sapienza alla fine dei suoi giomi. In Sir 2,4 inizia la secon...
Verbum Vitae, 2013
The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this... more The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this word, many people perceive the book as the one which deals primarily with vanity and which posits that everything is futile (cf. 1:2 and 12:8). The present article aims to answer the question posed in its title: Does Qoheleth really claim human life to be futile? The first part of the article comprises the analysis of the noun heḇel in the Old Testament. Subsequently, the word's usage and meaning in the Book of Ecclesiastes are explored. The final part of the article analyzes the texts that make use of the word heḇel to speak about human life (namely, 3:19; 6:4-12; 7:15; 9:9; 11:8-10). The interpretation of these texts and the supporting arguments resulting from the analyses conducted by other scholars (e.g. C.L. Seow, L. Mazzinghi, K. Bardski, G. Ravasi, A. Bonora, T. Krüger i L . Schwienhorst-Schönberger) lead to the conclusion that Qoheleth does not judge human life as futile. Wh...
Verbum Vitae, 2008
L'ultimo redattore del Libro dei Proverbi doveva avere un motivo importante per inserire nel ... more L'ultimo redattore del Libro dei Proverbi doveva avere un motivo importante per inserire nel testo di questo libro sacro l'insegnamento di un pagano; proveniente da Massa, chiamato Agur. Dalla sua dottrina possiamo dedurre che egli era un proselita oppure un saggio pagano che conosceva benissimo la tradizione biblica sapienziale: lo fanno capire molte allusioni e riferimenti ai testi biblici deli'Antico Testamento. Il presente articolo e dedicato alla prima parte delle parole di Agur (Pr 30, 1-6), la quale si concentra sulla sua ricerca della sapienza. Essa ha carettere di una testimonianza che viene basata sull'esperienza personale dell'autore. Il testo possiede una struttura raffinata. Inizia con l'autopresentazione di Agur (v. 1a), poi segue il cosidetto enigma dei destinatari secondo l'interpretazione classica del testo ( v. 1b) che, in verita, e una confessione delia faticosa ricerca delia sapienza da parte del saggio. In seguito Agur ammette la sua ...
The Biblical Annals, 2018
The Biblical Annals, 2017
The Biblical Annals
The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Propheti... more The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Prophetism in the Book of Sirach]. Following an initial presentation of the book, the author focuses on its methodological aspect and offers an assessment of its merit before discussing the main thesis of Pudełko in the context of other scholarly opinions on the issue. Based on her meticulous analysis of prophetism in the works of the Jerusalem sage, Pudełko concludes that Sirach saw himself as an heir to the Old Testament prophets, as his role of a sage corresponded to the tasks fulfilled earlier by prophets. Although this argument is questioned by most contemporary analysts of the Book of Sirach, still Pudełko’s book constitutes an important intervention in the debate on Sirach’s prophetic self-awareness.
The Biblical Annals, 2021
In his reflection on doctors’ work and the process of treatment (Sir 38:1-15), Ben Sira draws att... more In his reflection on doctors’ work and the process of treatment (Sir 38:1-15), Ben Sira draws attention to the usage of medications (Sir 38:4-8). Many contemporary Jews were probably recalcitrant to use them as ancient medicine resorted to magic. Magic was also employed in the production of medications. The first part of the article synthetically presents the usage of medicines in ancient Israel on the basis of the Old Testament. Then a literary analysis and exegesis of Sir 38:4-8 is attempted. The present article takes into consideration the Greek version of this pericope, for it constitutes the canonical text of the Book of Sirach (the article nevertheless compares the Greek text to its Hebrew original). The pericope evinces a concentric structure (A – 38:4-5; B – 38:6; A’ – 38:7-8). The verses that frame the pericope refer to medicines (vv. 4–5 are devoted to the justification of their use while vv. 7–8 mention the reasons they are used for). The central part (38:6), in turn, foc...
Streszczenie. Artykul zwraca uwage na poprawne rozumienie tytulow chrystologicznych, ktore uzywan... more Streszczenie. Artykul zwraca uwage na poprawne rozumienie tytulow chrystologicznych, ktore uzywane są w apozycji do imienia ‘Jezus’ z punktu widzenia skladni jezyka greckiego i teologii Nowego Testamentu. Najpierw autor przedstawil i omowil zjawisko apozycji w jezyku greckim. Nastepnie, na tej podstawie, wyjaśnil w jaki sposob poprawnie powinniśmy rozumiec i interpretowac wybrane tytuly chrystologiczne (Chrystus, Pan, Syn Bozy i Zbawiciel), ktore znajdują sie w apozycji do imienia ‘Jezus’. Przeprowadzona w artykule analiza wykazala, ze apozycja byla podstawowym i najprostszym elementem chrystologii pierwotnego Kościola. Wydaje sie ponadto, ze autorzy Nowego Testamentu wprowadzili do jezyka greckiego apozycje zlozone (np. Zbawca, Pan nasz, Jezus, Chrystus; por. Flp 3,20).
Verbum Vitae, Dec 18, 2023
The Biblical Annals, Jan 30, 2024
The Biblical Annals, 2016
The Biblical Annals, 2014
The Biblical Annals, 2013
The Biblical Annals, 2015
The Biblical Annals, 2013
Oddział Zbiorów Cyfrowych, 2016
The article constitutes the third part of the analysis of Sir 6:18-37-the pericope in which Sirac... more The article constitutes the third part of the analysis of Sir 6:18-37-the pericope in which Sirach presents his reflections on the acquisition of wisdom. Following the admonition addressed to his disciple to undergo wisdom education/formation (6:18-22) and to yield to wisdom itself (6:23-31), the sage enumerates the means that are essential to acquire wisdom (6:32-37). The pericope under analysis here may be divided into three sections. Verses 32-33 refer to a disciple's freedom and encourage him to make a choice; they motivate him to undertake some actions that will lead to the acquisition of wisdom and they disclose the results of such an effort. In the second section (vv. 34-36) the sage suggests to his disciple concrete means that are necessary for the acquisition of wisdom. The pericope's closing verse (v. 37) focuses on God's role in the process. The first and most important step on the way to the acquisition of wisdom is listening (6:33.35). Subsequently, Sirach emphasizes the role played in the acquisition of wisdom by the elders (6:34) and sages (6:36) as well as by the contemplation of God's commandments (6:37).
The Biblical Annals
Ben Sira’s teaching on medicine and healing in Sir 38:1–15 is divided into two parts: the first (... more Ben Sira’s teaching on medicine and healing in Sir 38:1–15 is divided into two parts: the first (38:1–8) deals directly with the medicine of the time (doctors – 38:1–3 and the medicines they used – 38:4–8), while the second focuses on the healing process (38:9–15). In the latter, the sage first focuses on the attitude of the sick (38:9–11) towards God and the role and tasks of the physician in the process of healing the sick (38:12–15). The article addresses Ben Sira’s teaching on the relationship of the sick man to the Lord (38:9–11). The sage, after positively evaluating and responding to modern medicine (a novelty in the Old Testament), returns in 38:9–11 to the implicitly expressed conviction found in the Bible that only God can restore health to a sick person – that He is the only physician. He therefore urges the sick person to turn to God. According to the sage, turning to the Most High (38:9a), prayer (38:9b), the rejection of sin and iniquity (38:10) and sacrifices (38:11) ...
Verbum Vitae, 2017
Syr 42,15 – 43,33 jest hymnem na cześć Stwórcy i Jego dzieła. Mędrzec wyraża w nim zachwyt nad st... more Syr 42,15 – 43,33 jest hymnem na cześć Stwórcy i Jego dzieła. Mędrzec wyraża w nim zachwyt nad stworzonym światem, który jest świadectwem wielkości, wszechmocy i piękna Boga. W 43,1-10 Syrach opisuje nieboskłon i ciała niebieskie (słońce, księżyc i gwiazdy). Tekst ten wyraża przede wszystkim ich niezwykłą wielkość i piękno. Jednak gdy wczytamy się dokładnie i wnikniemy głębiej w jego grecką wersję, to odkryjemy, że mówi on również o harmonii i ładzie w makrokosmosie, które z kolei świadczą o mądrości Stwórcy. Prezentacja księżyca (43,6-8) i gwiazd (43,9-10) wyraża wprost (explicite) powyższe prawdy. Natomiast w poetyckiej prezentacji firmamentu (43,1) i słońca (43,2-5) zawarte są one implicite, tzn. w znaczeniu słów takich, jak np. stereōma, oraz w zadaniach (funkcjach w świecie) przypisanych im przez Boga.
Verbum Vitae, 2010
Księga Mądrości Syracha wyróżnia się spośród innych ksiąg mądrościowych Starego Testamentu zainte... more Księga Mądrości Syracha wyróżnia się spośród innych ksiąg mądrościowych Starego Testamentu zainteresowaniem kultem w wielu jego aspektach, począwszy od tych najważniejszych (kapłaństwo, ofiary, normy liturgiczne) aż do tych o mniejszym znaczeniu, jak np. czasy święte czy praktyki niedozwolone. To zainteresowanie liturgią nie oznacza, że Mędrzec był kapłanem. Najprawdopodobniej był laikiem, któremu sprawy kultu były ważne i bliskie. W Pochwale Ojców (Syr 44 – 50) Syrach poświęca dużo uwagi trzem arcykapłanom: pierwszemu z nich – Aaronowi (Syr 45,6-22), Pinchasowi (Syr 45,23-26) i Szymonowi, synowi Oniasza (Syr 50,1-21). W jego prezentacji tych postaci dominuje aspekt apologetyczny (ukazuje kapłaństwo jako przymierze, które Bóg zawarł z Aaronem i Pinchasem). Syrach opowiada się za kapłaństwem aaronowym i broni tego urzędu przed nieuprawomocnionymi uzurpatorami (Jazon i Menelaos). Niejako na marginesie mówi o zadaniach i funkcjach arcykapłanów. Przede wszystkim koncentruje się na aspek...
Verbum Vitae, 2007
Il primo capitolo del Libro del Siracide e dedicato alla Sapienza. Dopo la presentazione della Sa... more Il primo capitolo del Libro del Siracide e dedicato alla Sapienza. Dopo la presentazione della Sapienza, il Saggio invita il suo discepolo/lettore ad acquistarla e a praticarla nella vita. Ben Sira, pero, non e idealista, percio mostra agli adepti della sua scuola le tentazioni, le difficołta e le prove che li aspettano sui sentieri della Sapienza. A questo tema viene dedicato il brano di Sir 2,1-6 che abbiamo intitolato "La fedelta durante la prova". Nella prima parte del suo poema (Sir 2,1-3), il Siracide da al suo discepolo/lettore che vuole avvicinarsi al Signore quattro consigli che riguardano la sua vita spirituale (Sir 2, 1b-2) e poi al tri due che si riferiscono al suo rapporto con Dio (2,3a). Il discepolo potra superare ogni prova soltanto se sara legato al Signore e sara costante. Per incoraggiare il suo discepolo, Ben Sira, in 2,3b, gli presenta il premio per la sua fedelta, cioe la sua crescita nella Sapienza alla fine dei suoi giomi. In Sir 2,4 inizia la secon...
Verbum Vitae, 2013
The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this... more The noun heḇel is the most characteristic term in the whole Book of Ecclesiastes. Because of this word, many people perceive the book as the one which deals primarily with vanity and which posits that everything is futile (cf. 1:2 and 12:8). The present article aims to answer the question posed in its title: Does Qoheleth really claim human life to be futile? The first part of the article comprises the analysis of the noun heḇel in the Old Testament. Subsequently, the word's usage and meaning in the Book of Ecclesiastes are explored. The final part of the article analyzes the texts that make use of the word heḇel to speak about human life (namely, 3:19; 6:4-12; 7:15; 9:9; 11:8-10). The interpretation of these texts and the supporting arguments resulting from the analyses conducted by other scholars (e.g. C.L. Seow, L. Mazzinghi, K. Bardski, G. Ravasi, A. Bonora, T. Krüger i L . Schwienhorst-Schönberger) lead to the conclusion that Qoheleth does not judge human life as futile. Wh...
Verbum Vitae, 2008
L'ultimo redattore del Libro dei Proverbi doveva avere un motivo importante per inserire nel ... more L'ultimo redattore del Libro dei Proverbi doveva avere un motivo importante per inserire nel testo di questo libro sacro l'insegnamento di un pagano; proveniente da Massa, chiamato Agur. Dalla sua dottrina possiamo dedurre che egli era un proselita oppure un saggio pagano che conosceva benissimo la tradizione biblica sapienziale: lo fanno capire molte allusioni e riferimenti ai testi biblici deli'Antico Testamento. Il presente articolo e dedicato alla prima parte delle parole di Agur (Pr 30, 1-6), la quale si concentra sulla sua ricerca della sapienza. Essa ha carettere di una testimonianza che viene basata sull'esperienza personale dell'autore. Il testo possiede una struttura raffinata. Inizia con l'autopresentazione di Agur (v. 1a), poi segue il cosidetto enigma dei destinatari secondo l'interpretazione classica del testo ( v. 1b) che, in verita, e una confessione delia faticosa ricerca delia sapienza da parte del saggio. In seguito Agur ammette la sua ...
The Biblical Annals, 2018
The Biblical Annals, 2017
The Biblical Annals
The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Propheti... more The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Prophetism in the Book of Sirach]. Following an initial presentation of the book, the author focuses on its methodological aspect and offers an assessment of its merit before discussing the main thesis of Pudełko in the context of other scholarly opinions on the issue. Based on her meticulous analysis of prophetism in the works of the Jerusalem sage, Pudełko concludes that Sirach saw himself as an heir to the Old Testament prophets, as his role of a sage corresponded to the tasks fulfilled earlier by prophets. Although this argument is questioned by most contemporary analysts of the Book of Sirach, still Pudełko’s book constitutes an important intervention in the debate on Sirach’s prophetic self-awareness.
The Biblical Annals, 2021
In his reflection on doctors’ work and the process of treatment (Sir 38:1-15), Ben Sira draws att... more In his reflection on doctors’ work and the process of treatment (Sir 38:1-15), Ben Sira draws attention to the usage of medications (Sir 38:4-8). Many contemporary Jews were probably recalcitrant to use them as ancient medicine resorted to magic. Magic was also employed in the production of medications. The first part of the article synthetically presents the usage of medicines in ancient Israel on the basis of the Old Testament. Then a literary analysis and exegesis of Sir 38:4-8 is attempted. The present article takes into consideration the Greek version of this pericope, for it constitutes the canonical text of the Book of Sirach (the article nevertheless compares the Greek text to its Hebrew original). The pericope evinces a concentric structure (A – 38:4-5; B – 38:6; A’ – 38:7-8). The verses that frame the pericope refer to medicines (vv. 4–5 are devoted to the justification of their use while vv. 7–8 mention the reasons they are used for). The central part (38:6), in turn, foc...
Streszczenie. Artykul zwraca uwage na poprawne rozumienie tytulow chrystologicznych, ktore uzywan... more Streszczenie. Artykul zwraca uwage na poprawne rozumienie tytulow chrystologicznych, ktore uzywane są w apozycji do imienia ‘Jezus’ z punktu widzenia skladni jezyka greckiego i teologii Nowego Testamentu. Najpierw autor przedstawil i omowil zjawisko apozycji w jezyku greckim. Nastepnie, na tej podstawie, wyjaśnil w jaki sposob poprawnie powinniśmy rozumiec i interpretowac wybrane tytuly chrystologiczne (Chrystus, Pan, Syn Bozy i Zbawiciel), ktore znajdują sie w apozycji do imienia ‘Jezus’. Przeprowadzona w artykule analiza wykazala, ze apozycja byla podstawowym i najprostszym elementem chrystologii pierwotnego Kościola. Wydaje sie ponadto, ze autorzy Nowego Testamentu wprowadzili do jezyka greckiego apozycje zlozone (np. Zbawca, Pan nasz, Jezus, Chrystus; por. Flp 3,20).