Blažej F Štrba | Comenius University (original) (raw)
Papers by Blažej F Štrba
Studia Biblica Slovaca, 2024
The legislative texts that are repeated in the Pentateuch were explored from the perspective of l... more The legislative texts that are repeated in the Pentateuch were explored from the perspective of literary and communicative strategy. James W. Watts (1999) suggested that the laws that are intended for public reading not only emphasized instruction and persuasion, but that their repetition also had an impact on the very formation of these laws. Therefore, by examining the hermeneutics of the formation of parallel laws, a refinement of biblical logic can be uncovered. Though Josh 20 is out of the Pentateuchal legislature, nevertheless it is a concrete example of the repetition of the juridical regulations concerning the cities of refuge (Exod 21:12-14; Num 35:9-34; Deut 19:1-13). They have become the subject of research both in redactional studies and literary studies. In Josh 20, the motif of the legal attitude towards the intentional manslayer dominates and our interest will be on the role of the authorities towards him. We compare the roles of the authorities involved in the handling of an innocent manslayer’s asylum application in each of the parallel regulations. Though the repeated law in Josh 20 is simpler than the Pentateuchal sources, interestingly the role of the authorities is more elaborated especially in vv. 4-5. Moreover, its Hebrew version is considerably longer than the Greek, suggesting a deliberate compositional innovation that may have arisen because of recontextualization.
Studia Biblica Slovaca, 2023
One of the two explicit references of Joshua in the Books of Maccabees is found in 1 Macc 2:55. P... more One of the two explicit references of Joshua in the Books of Maccabees is found in 1 Macc 2:55. Previous studies (e.g., R. Egger-Wenzel [2006], F.V. Reiterer [2007], T. Elßner [2008], J. Schnocks [2012] or Z. Farber [2016]) have mainly dealt with the issue of Joshua’s special title as judge in that verse. Elßner and Schnocks have examined the reception of Joshua’s actions and words in 1 Macc in more detail. The present study will focus on several textual references (syntagms and motifs) to the figure of Joshua, particularly in 1 Macc 1–2, that depict Mattathias with the characteristics of Joshua. In addition to being an example of intrabiblical interpretation, these references to a well-known figure from the famous ancestors, through identification with the heroic father Mattathias, also become the stock example for the heroes of the following parts of the book.
Spravodaj slovenskej speleologickej spolocnosti, 2023
Caves in the Bible. Štúdia predstavuje jaskyne v Biblii po stránke literárnej i teologickej.
Catholic Biblical Quarterly, 2021
Theologica Olomucensia, Acta Universitatis Palackianae Olomucensis, 2011
The Mosaic features in Matthew’s gospel are generally accepted as a matter of fact, but their int... more The Mosaic features in Matthew’s gospel are generally accepted as a matter of fact, but their interpretation is an issue of much discussion. Primarily, the Sermon on the Mount itself has often been used as an example of Mosaic typology. Our contribution points to (lexical, semantic and thematic) links between Ps 1 and the Sermon on the Mount (Mt 5–7) that go beyond the Mosaic typology. Our thesis is that the final redaction of the Sermon on the Mount reflects Ps 1. Broadly speaking, the Sermon on the Mount copies the theological shape of Ps 1 in order to give further theological specifi cation to the SM. In other words, the final redactor employed some of the key concepts of Ps 1 to add the further important characteristic to the SM.
Keywords: Biblical exegesis; Psalter; Psalm 1; Matthew’s Gospel; Beatitude(s); Righteous; Wicked; The Sermon on the Mount
Biblical Anthropology. A Message for Contemporary People, 2023
Both the Old and the New Testaments use the concept of fragrance. The Hebrew רֵיחַ and the Greek ... more Both the Old and the New Testaments use the concept of fragrance. The Hebrew רֵיחַ and the Greek ὀσμή and εὐωδία are especially employed in the description of aroma in the intensive relationship. The present study will examine the use of fragrance in the relationship between man and woman. Special attention will be paid to the intensity and the kind of aroma used, and to what stage of the relationship the fragrance plays as an important role. A second attention will be given to surveying whether fragrance is employed in prostitute relationships.
Liber Annuus, 2022
The pericope of Exod 32:15-19 proves that Joshua descended with Moses from the Mountain of God. S... more The pericope of Exod 32:15-19 proves that Joshua descended with Moses from the Mountain of God. Scholars generally explain Joshua’s descent minimalistically, i.e. Joshua was not in the camp, and thus from the perspective of the people’s idolatry, his profile remains unstained. Only recently has the view emerged that the privilege of accompanying Moses as his assistant is more important than merely being disassociated from idolatry. Similarly, Joshua’s first words about the sound of war in the camp (v. 17), are often considered as indicative of both Joshua’s military experience and his misinterpretation of the event. In their interpretations, Joshua dominates only as a military leader. However, the lacuna about Joshua’s whereabouts during Moses’ stay on the mountain can be explained differently, in Joshua’s favour without obscuring Moses’ role in communicating with the LORD. The text seems to present Joshua, Moses’ personal assistant, as a careful listener. Moreover, he seems to be the only speaker during the descent (v. 18) and not Moses as it is usually interpreted, and he was able to recognize the singing as cultic. All in all, Joshua’s image seems to reflect later postexilic redactional influence that highlighted him as a prudent assistant of Moses.
![Research paper thumbnail of Stopy „ducha múdrosti“ v Starom zákone [Traces of the "Spirit of Wisdom" in the Old Testament], StBiSl 14 (2022) 231-250](https://attachments.academia-assets.com/103982664/thumbnails/1.jpg)
](Studia Biblica Slovaca, 2022
Téma múdrosti חָכְמָה patrí k hlavným teologickým témam v knihách hebrejskej Biblie aj gréckej Se... more Téma múdrosti חָכְמָה patrí k hlavným teologickým témam v knihách hebrejskej Biblie aj gréckej Septuaginty. Podobný význam možno pozorovať aj v multifunkčnom použití motívu ducha רוּחַ. Zatiaľ čo viac ako 350 výskytov lexémy רוּחַ sa hojne používa u prorokov, ako sú Izaiáš, Ezechiel, alebo v spisoch, ako sú Žalmy, Jób, Príslovia a Kazateľ, dominantné použitie lexémy חָכְמָה má 149 výskytov v Prvej knihe kráľov (17 ×), v knihách Jób (18 ×), Príslovia (39 ×) a Kazateľ (28 ×). Syntagma, ktorú tvoria tieto dve lexémy – „duch múdrosti“ – je v Biblii veľmi zriedkavá a táto exegetická poznámka skúma použitie a význam syntagmy v rámci troch výskytov v hebrejskej Biblii: Ex 28, 3; Dt 34, 9 a Iz 11, 2. O syntagme v týchto biblických pasážach sa bude hovoriť najprv v ich vlastnom literárnom kontexte. Potom ich výklad môže poslúžiť ako jeden malý príspevok pre ďalšiu teologickú diskusiu o teologickom dopade postupnej zmeny významu múdrosti v rámci kánonu Starého zákona.
Kľúčové slová: duch, múdrosť, tkáči, Jozue, ideálny vládca.
The theme of wisdom חָכְמָה belongs to the main theological subjects in the books of both the Hebrew Bible and the Greek Septuagint. A similar observation can be found in the multifunctional use of the motif of spirit רוּחַ. Whereas more than 350 occurrences of the lexeme רוּחַ are abundantly used in the prophets like Isaiah, and Ezechiel or in the Writings like Psalms, Job, Proverbs, and Ecclesiastes, the dominant usage of the lexeme חָכְמָה has its 149 occurrences in 1Kings (17×), Job (18×), Proverbs (39×) and Ecclesiastes (28×). The combination of these two lexemes – “the spirit of wisdom” – is very rare in the Bible and this essay examines the use and meaning of this syntagm within three occurrences in the Hebrew Bible: Exod 28:3; Deut 34:9 and Isa 11:2. The syntagm in these biblical passages will be discussed first in their own literary context. Then their interpretation may serve as one small contribution to the further theological discussion on the significance of a gradual change in the meaning of wisdom within the Old Testament.
Keywords: spirit, wisdom, weaver, Joshua, ideal ruler.
![Research paper thumbnail of Textová a teologická problematika súvisiaca s dialógom medzi Jozuem a Mojžišom v Nm 11,28-29 [Textual and theological issues related to the dialogue between Joshua and Moses in Num 11:28-29], ACTA 18 (2021) 14-36](https://attachments.academia-assets.com/100114443/thumbnails/1.jpg)
](Acta facultatis theologicae Universitatis Comenianae Bratislaviensis, 2021
Joshua is found only sporadically in the Books of Exodus, Numbers, and Deuteronomy. The massive p... more Joshua is found only sporadically in the Books of Exodus, Numbers, and Deuteronomy. The massive presence of Moses in these texts dazzles readers so much that they overlook or underestimate Joshua. The subject of this study is a brief dialogue between Joshua and Moses in Num 11:28-29. It is located at the end of the passage on the appointment of the elders in Num 11:24b-30. The dialogue is a good example of how Joshua’s character, both in the history of translation and in the history of interpretation, came not only under the shadow of Moses but also in the light of negative assessment. The aim of the study is to investigate both the textual problems related to Joshua’s attitude in a given passage and the theological issues of sharing leadership responsibilities.
Key words: Joshua – Moses’ servant – prophecy – zeal – team leadership.
Jozue sa nachádza v Knihách Exodus, Numeri a Deuteronómium iba sporadicky.
Masívna prítomnosť Mojžiša v textoch oslňuje čitateľov až tak, že Jozueho prehliadnu
alebo nedocenia. Predmetom tejto štúdie je krátky dialóg medzi Jozuem a Mojžišom v Nm 11,28-29. Nachádza sa na konci state o ustanovení starších v Nm 11,24b-30 a je dobrým príkladom toho, ako sa Jozueho črta tak v dejinách prekladov, ako aj v dejinách interpretácie dostala nie iba do Mojžišovho tieňa, ale aj na svetlo negatívneho hodnotenia. Cieľom štúdie je výskum textových problémov súvisiacich s Jozueho postojom v danej stati a teologická problematika spolupodieľania sa na vodcovskej zodpovednosti.
Kľúčové slová: Jozue – Mojžišov služobník – prorokovať – horlivosť – tímové vedenie.
Liber Annuus, 2020
There are different interpretations of Deut 34:10-12. Recent scholarly hypotheses are occupied wi... more There are different interpretations of Deut 34:10-12. Recent scholarly hypotheses are occupied with the solution of the supposed tension between 18:15-18 and 34:10-12. Some proposed Jeremiah as the prophet like Moses. Only very few proposed Joshua. In this paper, I argue that Joshua in the Book of Joshua is the prophet speaking Yahweh’s word as the prophet like Moses. Then the equal greatness of Moses and of Joshua, as presented in the Book of Joshua, is studied. This leads to another discussion addressing the issue of the “face to face” relationship in a few Pentateuchal texts (Exod 33:11; Num 12:8; Deut 34:10), which supports the reading that Joshua is the prophet like Moses. That text refers to “leader(s) through the waters”.
![Research paper thumbnail of Štruktúra modlitby v Neh 9,5–10,1. Nový návrh [The Structure of the Prayer in Neh 9:5–10:1: A New Proposal], StBiSl 14 (2022) 11-48](https://attachments.academia-assets.com/88644693/thumbnails/1.jpg)
](Studia Biblica Slovaca , 2022
Štruktúra Nehemiášovej modlitby (Neh 9,5–10,1) bola skúmaná veľakrát. Výsledky sa rôznia. Jeden z... more Štruktúra Nehemiášovej modlitby (Neh 9,5–10,1) bola skúmaná veľakrát. Výsledky sa rôznia. Jeden z problémov pri hľadaní štruktúry bolo opakovanie sa tém ako Božia dobrotivosť, neposlušnosť a hriechy predkov, trest v podobe nadvlády iných mocností, ktoré údajne iba ťažko tvoria akúsi harmonickú štruktúru. V predloženom výskume sme literárnu kompozíciu dlhej naratívnej kapitoly začali identifikovaním menších textových jednotiek na základe hebrejskej syntaxe, motív v menších sekciách a opakujúcej sa evidentnej sedempočetnosti. Až následne bolo možné ľahšie identifikovať väčšie sekcie zoskupením menších textových jednotiek. Prišli sme k záveru, že medzi počiatočnou Abramovou sekciou a koncovou sekciou „my“-dnes sú tri väčšie naratívne sekcie zamerané na tri skupiny ľudí: otcovia, synovia a „my“-minulosti. Kompozícia poukázala, že modliaci sa radia k predchádzajúcim dvom neposlušným generáciám, ale rovnako sa chcú poníženou prosbou pripodobniť predobrazu poslušného a verného Abrama.
The structure of Nehemiah’s prayer (Neh 9:5–10:1) has been examined many times. The results vary. One of the problems in the search for a structure has been the recurrence of themes such as God’s benevolence, the disobedience and sins of the ancestors, and punishment in the form of domination by other powers, which barely form any kind of harmonious structure supposedly. In the present research, we investigate the literary composition of the long narrative chapter by identifying smaller textual units on the bases of Hebrew syntax, motifs in the smaller sections, and the recurring, evident use of septennial recurrences. Only by clustering smaller textual units is it easier to identify the larger sections. We conclude that between the initial Abram section and the ending “we”-today section, there are three larger narrative sections focused on three groups of people: the fathers, the sons, and the “we”- of the past. The composition reveals that the praying ones count themselves among the previous two disobedient generations, but at the same time, by humble supplication, they want to resemble the prototype of the obedient and faithful Abram.
Tvoje oči videli. Štúdie venované Georgovi Braulikovi, OSB (Studia Biblica Slovaca - Supplementum 5), B. Štrba and M. Varšo (eds.), Bratislava: RKCMBF UK, s. 7-36, 2021
Mount Sinai defines the chapters 19 – 34 from the rest of the Book of Exodus. The LORD descended ... more Mount Sinai defines the chapters 19 – 34 from the rest of the Book of Exodus. The LORD descended on the mount to reveal his intentions for the benefit of his people. For this reason, Moses was going up to God to convey the LORD’s plan to the people. God called Moses to ascent to him, and he ascended. Some-times, however, Moses on his own initiative ascended the mount, although always in favor of the relationship between the LORD and the people. How many times and when exactly Moses climbed up to God is not so clear. The authors have different views on this. The present research examines the num-ber of Moses’ ascents to God. At the same time, it distinguishes each of the ascents by its content, but also in terms of personal companionship. For some ascents, Moses was accompanied by others – Aaron, priests and the elders, or Joshua. The biblical authors in the final form of the text count the ten ascents of Moses.
Keywords: Sinai, Moses, ascent, ten, Exod 19–34.
Rivista Biblica , 2020
At the waters of Meribah, the Israelites quarreled with Moses. Scholars tend to qualify the reaso... more At the waters of Meribah, the Israelites quarreled with Moses. Scholars tend to qualify the reason which was expressed in Nm 20,4-5 as the expression of nostalgia for the good life in Egypt. The present paper proposes a different understanding of the discontent of the people. On the textual basis of the seven texts with the eisodos sequence, my proposal is that the people were dissatisfied with the present situation because they were willing to move towards the Promised Land, rather than turning back to Egypt.
Meribah – Nm 20,5 – Eisodos sequence – Egypt nostalgia – New generation
Studia Biblica Slovaca, 2019
From the King’s Jug to the Prophet’s. Exploring the Motif of “Jug” צַפַּחַת in the Masoretic Te... more From the King’s Jug to the Prophet’s. Exploring the Motif of “Jug” צַפַּחַת in the Masoretic Text .
The subject of the study is the word צַפַּחַת “jug” in its seven occurrences in the Masoretic text. The appearance of the “water jug” of Saul in Sam 26 is not only remarkable, but also David’s explicit interest in it. However, David’s intention with it, which remains unspecified, as well as the unexpected disappearance of the jug in the narrative, raises the question of what happened to the jug. A similar oil jug appears in the story of Elijah’s miracle with oil and flour at the house of the widow of Zarephath (1 Kings 17:8-16). The last occurrence of the word is again related to the prophet Elijah when he escapes from Jezebel in 1 Kings 19:3b-8. The study points to the connection between the story in which the prophet receives a miraculous jug and the story where the water jug has been removed from Saul. The motif of the withdrawal of the jug from the king and its miraculous attribution to the prophet suggests some preferences for the prophetic leader who fulfills the Lord’s word.
Predmetom štúdie je sedem výskytov slova צַפַּחַת „krčah“ v masoretskom texte. Pozoruhodné je nielen objavenie sa „krčaha na vodu“ pri Šaulovi v 1Sam 26, ale Dávidov výslovný záujem oň. Avšak Dávidov zámer s ním, ktorý zostáva nešpecifikovaný, a tiež i nečakané vytratenie sa krčaha v narácii, vzbudzuje u čitateľa otázku, čo sa stalo s krčahom. Podobný krčah na olej sa objaví v príbehu o Eliášovom zázraku s olejom a múkou u vdovy v Sarepte (1Kr 17,8-16). Posledný výkyt slova súvisí opäť s prorokom Eliášovom, keď uniká pred Jezabel v 1Kr 19,3b-8. Štúdia poukazuje na súvis medzi príbehom, v ktorom dostane prorok zázračne krčah na vodu a medzi príbehom, kde sa krčah na vodu odníme od Šaula. Motív odňatia krčaha od kráľa a zázračné prisúdenie prorokovi naznačuje istú preferenciu v prospech prorockého vodcu, ktorý plní Pánovo slovo.
Kľúčové slová: krčah, צַפַּחַת, Šaul a Dávid, Eliáš a vdova, 1Kr 19,6.
Text v kontextoch (Text v interdisciplinárnych interpretáciách) Zborník príspevkov z medzinárodnej vedeckej konferencie , 2018
Štúdia predstavuje niektoré kroky historicko-kritickej metódy (HKM), ktoré priviedli exegétov k n... more Štúdia predstavuje niektoré kroky historicko-kritickej metódy (HKM), ktoré priviedli exegétov k nemalým problémom pri výklade textu o prechode
Izraelitov Jordánom (ďalej aj PJ) z Knihy Jozue (Joz 3,1–5,1). Príkladom sa priblížime k teoretickému uvažovaniu o HKM a súčasne si pripravíme pôdu pre možnosti výkladu novými prístupmi. Tie prirodzene vychádzajú z minulých prác a učia sa z chýb predchádzajúcich metód. V prvvej časti štúdie sa predkladá história výskumu za posledných 100 rokov. Druhá časť opisuje problematiku prechodu Jordánom podľa Joz 3,1 - 5,1, najmä sytnax a vplyvné návrhy riešenia literárnych napätí v texte. Tretia časť predkladá iný pohľad na príklady Joz 3,16 a 4,10 ako je tenz HKM a zdôrazňuje špecifické literárne stvárnenie rôznych rečí v texte, čím dáva nový výklad na tzv. napätia a zlomy v texte.
Martin Luther po päťsto rokoch, 2018
Štúdia je z troch štvrtín empirickývýskum spojenýs postupnou a kumulatívnou komparáciou nemecký... more Štúdia je z troch štvrtín empirickývýskum spojenýs postupnou a kumulatívnou komparáciou nemeckých prekladov Lutherovej Biblie (LB) s pôvodnými textami v hebrejčine, aramejčine a gréčtine. V prvých troch krokoch nezávisle porovnáva prvotné vydania Lutherovej Biblie s originálmi, následne vydanie z r. 1984 s LB a originálminými vydaniami a tiež s textami v pôvodine. Rozdiely v preklade jednotlivých vydaní sú sprevádzané stručným pozorovaním o prekladových voľbách Luthera a o revidujúcich prekladových tímoch na prelome druhého a tretieho tisícročia. Posledná štvrtina štúdie je súhrnná a zúročí výsledky predchádzajúceho empirického prieskumu.
a napokon najnovšie jubilejné vydanie z r. 20175 opäť z predchádzajúcimi predmet-
Modern translations of the New Testament both in Slovak and in Czech use a well-known adjective “... more Modern translations of the New Testament both in Slovak and in Czech use a well-known adjective “merciful”. In seven cases – Matt 5:7; Luke 6:36.36; Eph 4:32; 1 Pet 3:8; Heb 2:17; Jas 5:11 –, however, in Greek original the authors use four different words. The present study points to the influence of misericors from the Vulgate on this translation and at the same time proposes translations that reflects the Greek text.
Keywords: misericors, gracious, compassionate, pitiful, Bible translations.
SK: Moderné preklady Nového zákona tak v slovenčine, ako aj v češtine používajú viackrát prídavné meno „milosrdný“. V siedmich prípadoch – Mt 5,7; Lk 6,36.36; Ef 4,32; 1Pt 3,8; Hebr 2,17; Jak 5,11 – sa však objavujú štyri rozdielne grécke slová. Predložená štúdia poukazuje na vplyv misericors z Vulgáty na túto prekladovú voľbu a súčasne navrhuje preklady, ktoré reflektujú grécku pôvodinu.
Kľúčové slová: misericors, milostivý, súcitný, ľútostivý, preklady Biblie.
One of the most difficult texts of the Bible to explain according to the document The Inspiration... more One of the most difficult texts of the Bible to explain according to the document The Inspiration and Truth of Sacred Scripture (2014) is the large block Josh 6–12. The study in its first part presents the hermeneutic guidelines of ITSS (n. 127) related to one of the most problematic texts of the OT – namely to the law of extermination. In the second part, the study discusses the issue of understanding the term חרם especially in the Book of Joshua. In the third part, it deals with the three interpretation keys for the first half of the Book Joshua. The first one is Dozeman’s proposal based on the motif of the ark and its trajectory, the second one is based on the comparison of the biblical texts with the Assyrian textual warfare traditions, and the third key is based on the literary disposition of the four great episodes in the block Josh 5,13–9,29.
SK: Jedným z najťažších textov Biblie na vysvetlenie podľa dokumentu Inšpirácia a pravda Svätého písma (2014) je aj veľký blok Joz 6–12. Štúdia v prvej časti predstavuje hermeneutické usmernenia IPSP (č. 127) vzťahujúce sa na jeden z najproblematickejších textov SZ – na zákon o vyhubení. V druhej časti pojednáva o problematike porozumenia pojmu חרם najmä v Knihe Jozue. V tretej časti predstavuje tri interpretačné kľúče pre prvú polovicu Knihy Jozue. Prvý sa opiera o motív archy a jej trajektórie, druhý vychádza z porovnania biblického textu s asýrskymi tradíciami o vojnových ťaženiach a tretí literárne zameraný kľúč vychádza zo samotnej literárnej dispozície štyroch veľkých epizód v bloku Joz 5,13–9,29.
Infinitive absolute הָכֵן in Josh 3:17 is usually translated by the adverb “firmly” which alleged... more Infinitive absolute הָכֵן in Josh 3:17 is usually translated by the adverb “firmly” which allegedly characterizes the pose of the priests carrying the ark of the covenant of the Lord. This accepted translation seems to be heavily influenced by the Vulgate tradition, and yet, it is not supported by the Septuagint. The present study highlights the weaknesses of the commonly repeated translation and justifies an alternative rendition of the Hebrew infinitive as an adjective that characterizes Jordan – stopped flowing because of the procession led by the Lord of all the earth.
Keywords: Jordan, Joshua, the ark of the covenant of the Lord, priests, Josh 3:17.
The wrath of God in religious history, is associated with punishment for those who commit great i... more The wrath of God in religious history, is associated with punishment for those who commit great iniquity. Such a tradition already existed in Babylonian writings, and the biblical tradition draws on this. The Bible speaks of a wrathful, jealous and vindictive God. These attributes engender a rather negative image of God in the modern reader. In times of war, genocide and blood revenge, talking about “God the avenger” could appear dangerous but on the other hand it presents a timely warning. If understood judiciously and with great sensitivity, it prevents confusion. The paper focuses on the specific meaning of the Hebrew root נקם nqm (revenge) in seven texts in which God has characteristic emotional anger. Its aim is to present the importance of this biblical characteristic “the furious avenger God” and to draw attention to the meaning of the selected texts for the modern reader.
Staroveká hebrejská tradícia nielenže zakazuje pomstychtivosť a hnevlivosť, ale prikazuje ohľaduplnosť voči blížnemu: „Nepomsti sa a neprechovávaj hnev voči príslušníkom svojho ľudu, ale miluj svojho blížneho ako seba samého!“ (Lv 19,18). Naproti tomu tá istá biblická tradícia hovorí o hnevlivom, ba dokonca o pomstivom Bohu. Dnešnému čitateľovi je tak predložená tienistá stránka Boha. V čase vojen, genocíd a krvných pômst sa reč o Bohu pomstiteľovi môže zdať nebezpečná, ľahko zneužiteľná, ale ostáva aj dostatočne varovná a eventuálne aj múdro aplikovateľná. Ako pochopiť a následne vyložiť neľahké texty Biblie o Bohu, ktorý je nazlostený pomstiteľ? Predložená štúdia najprv (1.) objasní terminologickú problematiku, následne (2.) predstaví využitie hebrejského termínu נקם nqm a mimoriadny dôraz dá na (3.) texty Starého zákona, v ktorých Božia pomsta je emotívne podfarbená. Konklúzie (4.) na záver zúročia analýzy.
Studia Biblica Slovaca, 2024
The legislative texts that are repeated in the Pentateuch were explored from the perspective of l... more The legislative texts that are repeated in the Pentateuch were explored from the perspective of literary and communicative strategy. James W. Watts (1999) suggested that the laws that are intended for public reading not only emphasized instruction and persuasion, but that their repetition also had an impact on the very formation of these laws. Therefore, by examining the hermeneutics of the formation of parallel laws, a refinement of biblical logic can be uncovered. Though Josh 20 is out of the Pentateuchal legislature, nevertheless it is a concrete example of the repetition of the juridical regulations concerning the cities of refuge (Exod 21:12-14; Num 35:9-34; Deut 19:1-13). They have become the subject of research both in redactional studies and literary studies. In Josh 20, the motif of the legal attitude towards the intentional manslayer dominates and our interest will be on the role of the authorities towards him. We compare the roles of the authorities involved in the handling of an innocent manslayer’s asylum application in each of the parallel regulations. Though the repeated law in Josh 20 is simpler than the Pentateuchal sources, interestingly the role of the authorities is more elaborated especially in vv. 4-5. Moreover, its Hebrew version is considerably longer than the Greek, suggesting a deliberate compositional innovation that may have arisen because of recontextualization.
Studia Biblica Slovaca, 2023
One of the two explicit references of Joshua in the Books of Maccabees is found in 1 Macc 2:55. P... more One of the two explicit references of Joshua in the Books of Maccabees is found in 1 Macc 2:55. Previous studies (e.g., R. Egger-Wenzel [2006], F.V. Reiterer [2007], T. Elßner [2008], J. Schnocks [2012] or Z. Farber [2016]) have mainly dealt with the issue of Joshua’s special title as judge in that verse. Elßner and Schnocks have examined the reception of Joshua’s actions and words in 1 Macc in more detail. The present study will focus on several textual references (syntagms and motifs) to the figure of Joshua, particularly in 1 Macc 1–2, that depict Mattathias with the characteristics of Joshua. In addition to being an example of intrabiblical interpretation, these references to a well-known figure from the famous ancestors, through identification with the heroic father Mattathias, also become the stock example for the heroes of the following parts of the book.
Spravodaj slovenskej speleologickej spolocnosti, 2023
Caves in the Bible. Štúdia predstavuje jaskyne v Biblii po stránke literárnej i teologickej.
Catholic Biblical Quarterly, 2021
Theologica Olomucensia, Acta Universitatis Palackianae Olomucensis, 2011
The Mosaic features in Matthew’s gospel are generally accepted as a matter of fact, but their int... more The Mosaic features in Matthew’s gospel are generally accepted as a matter of fact, but their interpretation is an issue of much discussion. Primarily, the Sermon on the Mount itself has often been used as an example of Mosaic typology. Our contribution points to (lexical, semantic and thematic) links between Ps 1 and the Sermon on the Mount (Mt 5–7) that go beyond the Mosaic typology. Our thesis is that the final redaction of the Sermon on the Mount reflects Ps 1. Broadly speaking, the Sermon on the Mount copies the theological shape of Ps 1 in order to give further theological specifi cation to the SM. In other words, the final redactor employed some of the key concepts of Ps 1 to add the further important characteristic to the SM.
Keywords: Biblical exegesis; Psalter; Psalm 1; Matthew’s Gospel; Beatitude(s); Righteous; Wicked; The Sermon on the Mount
Biblical Anthropology. A Message for Contemporary People, 2023
Both the Old and the New Testaments use the concept of fragrance. The Hebrew רֵיחַ and the Greek ... more Both the Old and the New Testaments use the concept of fragrance. The Hebrew רֵיחַ and the Greek ὀσμή and εὐωδία are especially employed in the description of aroma in the intensive relationship. The present study will examine the use of fragrance in the relationship between man and woman. Special attention will be paid to the intensity and the kind of aroma used, and to what stage of the relationship the fragrance plays as an important role. A second attention will be given to surveying whether fragrance is employed in prostitute relationships.
Liber Annuus, 2022
The pericope of Exod 32:15-19 proves that Joshua descended with Moses from the Mountain of God. S... more The pericope of Exod 32:15-19 proves that Joshua descended with Moses from the Mountain of God. Scholars generally explain Joshua’s descent minimalistically, i.e. Joshua was not in the camp, and thus from the perspective of the people’s idolatry, his profile remains unstained. Only recently has the view emerged that the privilege of accompanying Moses as his assistant is more important than merely being disassociated from idolatry. Similarly, Joshua’s first words about the sound of war in the camp (v. 17), are often considered as indicative of both Joshua’s military experience and his misinterpretation of the event. In their interpretations, Joshua dominates only as a military leader. However, the lacuna about Joshua’s whereabouts during Moses’ stay on the mountain can be explained differently, in Joshua’s favour without obscuring Moses’ role in communicating with the LORD. The text seems to present Joshua, Moses’ personal assistant, as a careful listener. Moreover, he seems to be the only speaker during the descent (v. 18) and not Moses as it is usually interpreted, and he was able to recognize the singing as cultic. All in all, Joshua’s image seems to reflect later postexilic redactional influence that highlighted him as a prudent assistant of Moses.
Studia Biblica Slovaca, 2022
Téma múdrosti חָכְמָה patrí k hlavným teologickým témam v knihách hebrejskej Biblie aj gréckej Se... more Téma múdrosti חָכְמָה patrí k hlavným teologickým témam v knihách hebrejskej Biblie aj gréckej Septuaginty. Podobný význam možno pozorovať aj v multifunkčnom použití motívu ducha רוּחַ. Zatiaľ čo viac ako 350 výskytov lexémy רוּחַ sa hojne používa u prorokov, ako sú Izaiáš, Ezechiel, alebo v spisoch, ako sú Žalmy, Jób, Príslovia a Kazateľ, dominantné použitie lexémy חָכְמָה má 149 výskytov v Prvej knihe kráľov (17 ×), v knihách Jób (18 ×), Príslovia (39 ×) a Kazateľ (28 ×). Syntagma, ktorú tvoria tieto dve lexémy – „duch múdrosti“ – je v Biblii veľmi zriedkavá a táto exegetická poznámka skúma použitie a význam syntagmy v rámci troch výskytov v hebrejskej Biblii: Ex 28, 3; Dt 34, 9 a Iz 11, 2. O syntagme v týchto biblických pasážach sa bude hovoriť najprv v ich vlastnom literárnom kontexte. Potom ich výklad môže poslúžiť ako jeden malý príspevok pre ďalšiu teologickú diskusiu o teologickom dopade postupnej zmeny významu múdrosti v rámci kánonu Starého zákona.
Kľúčové slová: duch, múdrosť, tkáči, Jozue, ideálny vládca.
The theme of wisdom חָכְמָה belongs to the main theological subjects in the books of both the Hebrew Bible and the Greek Septuagint. A similar observation can be found in the multifunctional use of the motif of spirit רוּחַ. Whereas more than 350 occurrences of the lexeme רוּחַ are abundantly used in the prophets like Isaiah, and Ezechiel or in the Writings like Psalms, Job, Proverbs, and Ecclesiastes, the dominant usage of the lexeme חָכְמָה has its 149 occurrences in 1Kings (17×), Job (18×), Proverbs (39×) and Ecclesiastes (28×). The combination of these two lexemes – “the spirit of wisdom” – is very rare in the Bible and this essay examines the use and meaning of this syntagm within three occurrences in the Hebrew Bible: Exod 28:3; Deut 34:9 and Isa 11:2. The syntagm in these biblical passages will be discussed first in their own literary context. Then their interpretation may serve as one small contribution to the further theological discussion on the significance of a gradual change in the meaning of wisdom within the Old Testament.
Keywords: spirit, wisdom, weaver, Joshua, ideal ruler.
Acta facultatis theologicae Universitatis Comenianae Bratislaviensis, 2021
Joshua is found only sporadically in the Books of Exodus, Numbers, and Deuteronomy. The massive p... more Joshua is found only sporadically in the Books of Exodus, Numbers, and Deuteronomy. The massive presence of Moses in these texts dazzles readers so much that they overlook or underestimate Joshua. The subject of this study is a brief dialogue between Joshua and Moses in Num 11:28-29. It is located at the end of the passage on the appointment of the elders in Num 11:24b-30. The dialogue is a good example of how Joshua’s character, both in the history of translation and in the history of interpretation, came not only under the shadow of Moses but also in the light of negative assessment. The aim of the study is to investigate both the textual problems related to Joshua’s attitude in a given passage and the theological issues of sharing leadership responsibilities.
Key words: Joshua – Moses’ servant – prophecy – zeal – team leadership.
Jozue sa nachádza v Knihách Exodus, Numeri a Deuteronómium iba sporadicky.
Masívna prítomnosť Mojžiša v textoch oslňuje čitateľov až tak, že Jozueho prehliadnu
alebo nedocenia. Predmetom tejto štúdie je krátky dialóg medzi Jozuem a Mojžišom v Nm 11,28-29. Nachádza sa na konci state o ustanovení starších v Nm 11,24b-30 a je dobrým príkladom toho, ako sa Jozueho črta tak v dejinách prekladov, ako aj v dejinách interpretácie dostala nie iba do Mojžišovho tieňa, ale aj na svetlo negatívneho hodnotenia. Cieľom štúdie je výskum textových problémov súvisiacich s Jozueho postojom v danej stati a teologická problematika spolupodieľania sa na vodcovskej zodpovednosti.
Kľúčové slová: Jozue – Mojžišov služobník – prorokovať – horlivosť – tímové vedenie.
Liber Annuus, 2020
There are different interpretations of Deut 34:10-12. Recent scholarly hypotheses are occupied wi... more There are different interpretations of Deut 34:10-12. Recent scholarly hypotheses are occupied with the solution of the supposed tension between 18:15-18 and 34:10-12. Some proposed Jeremiah as the prophet like Moses. Only very few proposed Joshua. In this paper, I argue that Joshua in the Book of Joshua is the prophet speaking Yahweh’s word as the prophet like Moses. Then the equal greatness of Moses and of Joshua, as presented in the Book of Joshua, is studied. This leads to another discussion addressing the issue of the “face to face” relationship in a few Pentateuchal texts (Exod 33:11; Num 12:8; Deut 34:10), which supports the reading that Joshua is the prophet like Moses. That text refers to “leader(s) through the waters”.
Studia Biblica Slovaca , 2022
Štruktúra Nehemiášovej modlitby (Neh 9,5–10,1) bola skúmaná veľakrát. Výsledky sa rôznia. Jeden z... more Štruktúra Nehemiášovej modlitby (Neh 9,5–10,1) bola skúmaná veľakrát. Výsledky sa rôznia. Jeden z problémov pri hľadaní štruktúry bolo opakovanie sa tém ako Božia dobrotivosť, neposlušnosť a hriechy predkov, trest v podobe nadvlády iných mocností, ktoré údajne iba ťažko tvoria akúsi harmonickú štruktúru. V predloženom výskume sme literárnu kompozíciu dlhej naratívnej kapitoly začali identifikovaním menších textových jednotiek na základe hebrejskej syntaxe, motív v menších sekciách a opakujúcej sa evidentnej sedempočetnosti. Až následne bolo možné ľahšie identifikovať väčšie sekcie zoskupením menších textových jednotiek. Prišli sme k záveru, že medzi počiatočnou Abramovou sekciou a koncovou sekciou „my“-dnes sú tri väčšie naratívne sekcie zamerané na tri skupiny ľudí: otcovia, synovia a „my“-minulosti. Kompozícia poukázala, že modliaci sa radia k predchádzajúcim dvom neposlušným generáciám, ale rovnako sa chcú poníženou prosbou pripodobniť predobrazu poslušného a verného Abrama.
The structure of Nehemiah’s prayer (Neh 9:5–10:1) has been examined many times. The results vary. One of the problems in the search for a structure has been the recurrence of themes such as God’s benevolence, the disobedience and sins of the ancestors, and punishment in the form of domination by other powers, which barely form any kind of harmonious structure supposedly. In the present research, we investigate the literary composition of the long narrative chapter by identifying smaller textual units on the bases of Hebrew syntax, motifs in the smaller sections, and the recurring, evident use of septennial recurrences. Only by clustering smaller textual units is it easier to identify the larger sections. We conclude that between the initial Abram section and the ending “we”-today section, there are three larger narrative sections focused on three groups of people: the fathers, the sons, and the “we”- of the past. The composition reveals that the praying ones count themselves among the previous two disobedient generations, but at the same time, by humble supplication, they want to resemble the prototype of the obedient and faithful Abram.
Tvoje oči videli. Štúdie venované Georgovi Braulikovi, OSB (Studia Biblica Slovaca - Supplementum 5), B. Štrba and M. Varšo (eds.), Bratislava: RKCMBF UK, s. 7-36, 2021
Mount Sinai defines the chapters 19 – 34 from the rest of the Book of Exodus. The LORD descended ... more Mount Sinai defines the chapters 19 – 34 from the rest of the Book of Exodus. The LORD descended on the mount to reveal his intentions for the benefit of his people. For this reason, Moses was going up to God to convey the LORD’s plan to the people. God called Moses to ascent to him, and he ascended. Some-times, however, Moses on his own initiative ascended the mount, although always in favor of the relationship between the LORD and the people. How many times and when exactly Moses climbed up to God is not so clear. The authors have different views on this. The present research examines the num-ber of Moses’ ascents to God. At the same time, it distinguishes each of the ascents by its content, but also in terms of personal companionship. For some ascents, Moses was accompanied by others – Aaron, priests and the elders, or Joshua. The biblical authors in the final form of the text count the ten ascents of Moses.
Keywords: Sinai, Moses, ascent, ten, Exod 19–34.
Rivista Biblica , 2020
At the waters of Meribah, the Israelites quarreled with Moses. Scholars tend to qualify the reaso... more At the waters of Meribah, the Israelites quarreled with Moses. Scholars tend to qualify the reason which was expressed in Nm 20,4-5 as the expression of nostalgia for the good life in Egypt. The present paper proposes a different understanding of the discontent of the people. On the textual basis of the seven texts with the eisodos sequence, my proposal is that the people were dissatisfied with the present situation because they were willing to move towards the Promised Land, rather than turning back to Egypt.
Meribah – Nm 20,5 – Eisodos sequence – Egypt nostalgia – New generation
Studia Biblica Slovaca, 2019
From the King’s Jug to the Prophet’s. Exploring the Motif of “Jug” צַפַּחַת in the Masoretic Te... more From the King’s Jug to the Prophet’s. Exploring the Motif of “Jug” צַפַּחַת in the Masoretic Text .
The subject of the study is the word צַפַּחַת “jug” in its seven occurrences in the Masoretic text. The appearance of the “water jug” of Saul in Sam 26 is not only remarkable, but also David’s explicit interest in it. However, David’s intention with it, which remains unspecified, as well as the unexpected disappearance of the jug in the narrative, raises the question of what happened to the jug. A similar oil jug appears in the story of Elijah’s miracle with oil and flour at the house of the widow of Zarephath (1 Kings 17:8-16). The last occurrence of the word is again related to the prophet Elijah when he escapes from Jezebel in 1 Kings 19:3b-8. The study points to the connection between the story in which the prophet receives a miraculous jug and the story where the water jug has been removed from Saul. The motif of the withdrawal of the jug from the king and its miraculous attribution to the prophet suggests some preferences for the prophetic leader who fulfills the Lord’s word.
Predmetom štúdie je sedem výskytov slova צַפַּחַת „krčah“ v masoretskom texte. Pozoruhodné je nielen objavenie sa „krčaha na vodu“ pri Šaulovi v 1Sam 26, ale Dávidov výslovný záujem oň. Avšak Dávidov zámer s ním, ktorý zostáva nešpecifikovaný, a tiež i nečakané vytratenie sa krčaha v narácii, vzbudzuje u čitateľa otázku, čo sa stalo s krčahom. Podobný krčah na olej sa objaví v príbehu o Eliášovom zázraku s olejom a múkou u vdovy v Sarepte (1Kr 17,8-16). Posledný výkyt slova súvisí opäť s prorokom Eliášovom, keď uniká pred Jezabel v 1Kr 19,3b-8. Štúdia poukazuje na súvis medzi príbehom, v ktorom dostane prorok zázračne krčah na vodu a medzi príbehom, kde sa krčah na vodu odníme od Šaula. Motív odňatia krčaha od kráľa a zázračné prisúdenie prorokovi naznačuje istú preferenciu v prospech prorockého vodcu, ktorý plní Pánovo slovo.
Kľúčové slová: krčah, צַפַּחַת, Šaul a Dávid, Eliáš a vdova, 1Kr 19,6.
Text v kontextoch (Text v interdisciplinárnych interpretáciách) Zborník príspevkov z medzinárodnej vedeckej konferencie , 2018
Štúdia predstavuje niektoré kroky historicko-kritickej metódy (HKM), ktoré priviedli exegétov k n... more Štúdia predstavuje niektoré kroky historicko-kritickej metódy (HKM), ktoré priviedli exegétov k nemalým problémom pri výklade textu o prechode
Izraelitov Jordánom (ďalej aj PJ) z Knihy Jozue (Joz 3,1–5,1). Príkladom sa priblížime k teoretickému uvažovaniu o HKM a súčasne si pripravíme pôdu pre možnosti výkladu novými prístupmi. Tie prirodzene vychádzajú z minulých prác a učia sa z chýb predchádzajúcich metód. V prvvej časti štúdie sa predkladá história výskumu za posledných 100 rokov. Druhá časť opisuje problematiku prechodu Jordánom podľa Joz 3,1 - 5,1, najmä sytnax a vplyvné návrhy riešenia literárnych napätí v texte. Tretia časť predkladá iný pohľad na príklady Joz 3,16 a 4,10 ako je tenz HKM a zdôrazňuje špecifické literárne stvárnenie rôznych rečí v texte, čím dáva nový výklad na tzv. napätia a zlomy v texte.
Martin Luther po päťsto rokoch, 2018
Štúdia je z troch štvrtín empirickývýskum spojenýs postupnou a kumulatívnou komparáciou nemecký... more Štúdia je z troch štvrtín empirickývýskum spojenýs postupnou a kumulatívnou komparáciou nemeckých prekladov Lutherovej Biblie (LB) s pôvodnými textami v hebrejčine, aramejčine a gréčtine. V prvých troch krokoch nezávisle porovnáva prvotné vydania Lutherovej Biblie s originálmi, následne vydanie z r. 1984 s LB a originálminými vydaniami a tiež s textami v pôvodine. Rozdiely v preklade jednotlivých vydaní sú sprevádzané stručným pozorovaním o prekladových voľbách Luthera a o revidujúcich prekladových tímoch na prelome druhého a tretieho tisícročia. Posledná štvrtina štúdie je súhrnná a zúročí výsledky predchádzajúceho empirického prieskumu.
a napokon najnovšie jubilejné vydanie z r. 20175 opäť z predchádzajúcimi predmet-
Modern translations of the New Testament both in Slovak and in Czech use a well-known adjective “... more Modern translations of the New Testament both in Slovak and in Czech use a well-known adjective “merciful”. In seven cases – Matt 5:7; Luke 6:36.36; Eph 4:32; 1 Pet 3:8; Heb 2:17; Jas 5:11 –, however, in Greek original the authors use four different words. The present study points to the influence of misericors from the Vulgate on this translation and at the same time proposes translations that reflects the Greek text.
Keywords: misericors, gracious, compassionate, pitiful, Bible translations.
SK: Moderné preklady Nového zákona tak v slovenčine, ako aj v češtine používajú viackrát prídavné meno „milosrdný“. V siedmich prípadoch – Mt 5,7; Lk 6,36.36; Ef 4,32; 1Pt 3,8; Hebr 2,17; Jak 5,11 – sa však objavujú štyri rozdielne grécke slová. Predložená štúdia poukazuje na vplyv misericors z Vulgáty na túto prekladovú voľbu a súčasne navrhuje preklady, ktoré reflektujú grécku pôvodinu.
Kľúčové slová: misericors, milostivý, súcitný, ľútostivý, preklady Biblie.
One of the most difficult texts of the Bible to explain according to the document The Inspiration... more One of the most difficult texts of the Bible to explain according to the document The Inspiration and Truth of Sacred Scripture (2014) is the large block Josh 6–12. The study in its first part presents the hermeneutic guidelines of ITSS (n. 127) related to one of the most problematic texts of the OT – namely to the law of extermination. In the second part, the study discusses the issue of understanding the term חרם especially in the Book of Joshua. In the third part, it deals with the three interpretation keys for the first half of the Book Joshua. The first one is Dozeman’s proposal based on the motif of the ark and its trajectory, the second one is based on the comparison of the biblical texts with the Assyrian textual warfare traditions, and the third key is based on the literary disposition of the four great episodes in the block Josh 5,13–9,29.
SK: Jedným z najťažších textov Biblie na vysvetlenie podľa dokumentu Inšpirácia a pravda Svätého písma (2014) je aj veľký blok Joz 6–12. Štúdia v prvej časti predstavuje hermeneutické usmernenia IPSP (č. 127) vzťahujúce sa na jeden z najproblematickejších textov SZ – na zákon o vyhubení. V druhej časti pojednáva o problematike porozumenia pojmu חרם najmä v Knihe Jozue. V tretej časti predstavuje tri interpretačné kľúče pre prvú polovicu Knihy Jozue. Prvý sa opiera o motív archy a jej trajektórie, druhý vychádza z porovnania biblického textu s asýrskymi tradíciami o vojnových ťaženiach a tretí literárne zameraný kľúč vychádza zo samotnej literárnej dispozície štyroch veľkých epizód v bloku Joz 5,13–9,29.
Infinitive absolute הָכֵן in Josh 3:17 is usually translated by the adverb “firmly” which alleged... more Infinitive absolute הָכֵן in Josh 3:17 is usually translated by the adverb “firmly” which allegedly characterizes the pose of the priests carrying the ark of the covenant of the Lord. This accepted translation seems to be heavily influenced by the Vulgate tradition, and yet, it is not supported by the Septuagint. The present study highlights the weaknesses of the commonly repeated translation and justifies an alternative rendition of the Hebrew infinitive as an adjective that characterizes Jordan – stopped flowing because of the procession led by the Lord of all the earth.
Keywords: Jordan, Joshua, the ark of the covenant of the Lord, priests, Josh 3:17.
The wrath of God in religious history, is associated with punishment for those who commit great i... more The wrath of God in religious history, is associated with punishment for those who commit great iniquity. Such a tradition already existed in Babylonian writings, and the biblical tradition draws on this. The Bible speaks of a wrathful, jealous and vindictive God. These attributes engender a rather negative image of God in the modern reader. In times of war, genocide and blood revenge, talking about “God the avenger” could appear dangerous but on the other hand it presents a timely warning. If understood judiciously and with great sensitivity, it prevents confusion. The paper focuses on the specific meaning of the Hebrew root נקם nqm (revenge) in seven texts in which God has characteristic emotional anger. Its aim is to present the importance of this biblical characteristic “the furious avenger God” and to draw attention to the meaning of the selected texts for the modern reader.
Staroveká hebrejská tradícia nielenže zakazuje pomstychtivosť a hnevlivosť, ale prikazuje ohľaduplnosť voči blížnemu: „Nepomsti sa a neprechovávaj hnev voči príslušníkom svojho ľudu, ale miluj svojho blížneho ako seba samého!“ (Lv 19,18). Naproti tomu tá istá biblická tradícia hovorí o hnevlivom, ba dokonca o pomstivom Bohu. Dnešnému čitateľovi je tak predložená tienistá stránka Boha. V čase vojen, genocíd a krvných pômst sa reč o Bohu pomstiteľovi môže zdať nebezpečná, ľahko zneužiteľná, ale ostáva aj dostatočne varovná a eventuálne aj múdro aplikovateľná. Ako pochopiť a následne vyložiť neľahké texty Biblie o Bohu, ktorý je nazlostený pomstiteľ? Predložená štúdia najprv (1.) objasní terminologickú problematiku, následne (2.) predstaví využitie hebrejského termínu נקם nqm a mimoriadny dôraz dá na (3.) texty Starého zákona, v ktorých Božia pomsta je emotívne podfarbená. Konklúzie (4.) na záver zúročia analýzy.
Menný register Čísla odkazujú na text na uvedenej strane v poznámkach pod čiarou, ak sú v kurzíve... more Menný register Čísla odkazujú na text na uvedenej strane v poznámkach pod čiarou, ak sú v kurzíve, označujú autora implicitne (napr. slovník), ak sú vyznačené boldom, odkazujú na autora v hlavnom texte. Menný register A
Gorazd, 2019
From Preface Prophets were and still remain an echo of God’s voice. The aim of the internation... more From Preface
Prophets were and still remain an echo of God’s voice. The aim of the international biblical conference Intrabiblical Interpretation of the Former Prophets, 13 – 15 December in Badín is to help gain a more acute hearing to pick up the sound of that divine voice.
This Conference Guidebook intends to serve you, dear conference attendants, as a source of information about the main speakers at the conference, about the topics of the individual conference papers as well as about the conference programme. Last but not least, the aim of the Conference Guidebook is to make your stay at the conference more pleasant and inspiring by presenting you with the possibilities offered by the conference venue.
As a part of the conference, a unique exhibition Prophets in Icons, thematically linked to the conference topic, was opened at Diocesan St. Francis Xavier Seminary in Badín, so that both hearing and sight might have been touched by the prophetic words. The exhibition was solemnly open on 14 December 2019 and the icons, that are from the personal collection of Mr. Milan Urbaník.
Besides listening to the conference papers, you may further draw from the written prophetic words of your own, studying them individually and in an undisturbed manner in the seminary’s library. Moreover, in the seminary’s church, God’s word will speak to you visually through the installed works of art such as Via Crucis made with a glass etching technique by Ladislav Záborský (1921 – 2016), and the mosaic dedicated to St. Francis Xavier (installed in 2003) by the renowned artist, Marko Ivan Rupnik, S.J. You can also visit the most ancient primeval forest in Slovakia, one of the Slovakian nature conservation areas, located near Badín to “breathe in” the word of God heard at the conference and/or recognized by your walk in the nearby created nature.
Dear conference attendants, in name of all the conference staff members and many generous people and donors who have made the conference possible, we wish you a pleasant stay in Badín. May we all together be able to hear God’s word in the prophetic voice during the conference and may we all embody the divine voice by our lives as the Word’s living interpretation.
Kňazský seminár sv. Františka Xaverského, 2018
Editor: Blažej Štrba Emócie v Biblii. Výskum fenoménu emócií v biblickej tradícii / Blažej Štrba ... more Editor: Blažej Štrba Emócie v Biblii. Výskum fenoménu emócií v biblickej tradícii / Blažej Štrba a kolektív -1. vyd. -Bratislava: RKCMBF UK, 2018. -328 s. Anglické summary Edícia: Studia Biblica Slovaca -Supplementum, 3. zväzok 150 psychológia -152.4 emócie a city -220 Biblia -221 Starý zákon -222 historické knihy -223 poetické knihy -225 Nový zákon -226.4 Lukáš -227 listy -492.4 hebrejský jazyk -480 helénske jazyky: klasická gréčtina Vydavateľ: Univerzita Komenského v Bratislave Rímskokatolícka cyrilometodská bohoslovecká fakulta, 2018 Obrázok na obálke: súsošie Zvestovanie anjela Gabriela Márii (1605 -1608) od ranobarokového talianskeho majstra Francesca Mochioho (1580 -1654) vytvorené pre dóm v Orviete (Taliansko) ISBN 978-80-88696-75-9 Úvod V stati o kríku (Ex 3-4) sa Boh Izraela zjavuje Mojžišovi. V dlhom dialógu sa vypuklo odkrývajú vnútorné postoje oboch -Mojžiša aj PÁNA. Na začiatku sa Mojžiš zvedavo priblíži k horiacemu kríku. Sotva sa mu prihovorí Boh, dostáva strach a padá na tvár (3,1-6). Keď mu Boh predstaví svoj záchranný plán a pozve ho k spolupráci s tým, že mu sľubuje svoju božskú pomoc, Mojžiš misiu prijíma. Keď mu však PÁN vysvetľuje personálnu stratégiu v Egypte, začína v Mojžišovi vzrastať obava až tak veľmi, že ponuku odmieta a žiada Boha, aby poslal niekoho iného. Tento postoj vyprovokoval nečakanú Božiu reakciu -PÁN vzplanie hnevom (4,13) a neprijíma Mojžišovu námietku. Nástojí na tom, aby Mojžiš išiel do Egypta. Čo následne Mojžiš prežíval sa už v texte nedočítame. Čitateľ však ľahko pochopí, že Mojžiš dostal panický strach a PÁN sa rozhneval. Skrátka, stretnutie bolo silne emotívne.