Zechariah has been used by the author of the Fourth Gospel to address one of the most important i... more Zechariah has been used by the author of the Fourth Gospel to address one of the most important issues for both the early Church and first century AD Judaism: the destruction of the Jerusalem Temple. The Johannine references to this prophecy served to express the revolutionary truth that there is a new temple, the body of Jesus, the King-Messiah, which is rebuilt by means of his resurrection. The same prophecy served to illustrate yet another dramatic truth: just as the eschatological Jerusalem Temple is the source of the outflow of paradisiac water, so this Temple-Messiah is the source of the re-creating Spirit. Thus, the main contribution of this study is to show the relevance of Zechariah for the Johannine christology and pneumatology, both centered around the idea of the Temple.
Early Christian prophetesses in the New Testament This article presents a characterization of sev... more Early Christian prophetesses in the New Testament This article presents a characterization of several women identified explicitly in the New Testament as prophetesses: (1) Philip's daughters in Acts 21:9; and (2) the prophetesses in the community in Corinth mentioned in 1 Cor 11:5. The article highlights the historical and theological context of their activity and defines the content and object of Christian prophecy. The presentation of these two groups of prophetesses points out the major exegetical problems presented by the text and contemporary attempts to resolve them.
The article focuses on the understanding of sin in John 5:14, as well as the relationship between... more The article focuses on the understanding of sin in John 5:14, as well as the relationship between sin and sickness presented in this verse. It provides a thorough status quaestionis on both of these issues. After examining various hypotheses regarding the meaning of sin in John 5:14, the Johannine notion of sin as unbelief is expounded as the most convincing. This sin encompasses the past, present, and future life of the healed man. Thus, contrary to the exegetical opinio communis, the cause-and-effect relationship between sin and sickness does not apply to John 5:14. In light of this explanation, the messages of John 5:14 and 9:2-3 do not contradict each other. Jesus' words in 5:14, intentionally pronounced in the temple, should be understood as an invitation to follow him in faith.
The article deals with an exegetical misunderstanding revolving around the purported existence of... more The article deals with an exegetical misunderstanding revolving around the purported existence of two different ways of reckoning the hours of the day in antiquity, and consequently in the Gospels: an alleged Roman mode (in John's Gospel) and the Jewish one (in the Synoptics). Among Johannine scholars a disagreement exists over the issue of which system was embraced by the Evangelist. While the majority claim that John followed the known Jewish system of reckoning hours, a minority argue that another, distinctively Roman system was being employed in the FG. In its first part, the article reviews extrabiblical ancient literature to demonstrate that, while the Romans in fact had two systems of marking the beginning of the day (dies civilis, legitimus - starting at midnight, and dies naturalis, verus - starting at sunrise), the manner of reckoning the hours of the day (and the night) was precisely the same for the Romans as for the Jews. In the second part, both systems are applied to four specific Johannine references to the hours of the day (1:39; 4:6; 4:52; and 19:14) in order to assess which method of reckoning the hours better suits the literary context of each narrative. While this internal analysis of the Johannine text is inconclusive, our assessment of the external, extrabiblical evidence points to the conclusion that the ancients, including John the Evangelist, used only one, nearly universal manner of reckoning the hours, i.e. beginning from sunrise.
The first part of the article deals with four different understandings of Hosea 6:6 in the contex... more The first part of the article deals with four different understandings of Hosea 6:6 in the context of that entire book: (1) the repudiation of the cult as such; (2) the rejection of a particular notion of cult; (3) the priority of ethics over the cult; and (4) the symbiosis of cult and ethics, i.e. that an authentic cult interweaves ethical values and proper ritual conduct. The author concludes that the fourth interpretation best fits the message of the Book of Hosea. The second part of the article deals with the problem of the textual Vorlage which would have been used by Matthew. He seems to have quoted the Hebrew text in a way that remains faithful to his contemporary hermeneutical rule, according to which each element of a biblical parallelism was to be interpreted separately, based on the belief that every single line carried equal weight and conveyed a new truth or a new law. The Matthean rereading of Hosea 6:6, the focus of the third part, is presented from two perspectives: the synchronic and the diachronic. In the synchronic presentation, the main point of concern is the contribution of the quotes in 9:13 and 12:7 to the understanding of those Matthean pericopes. Finally, the diachronic reading deals with the Matthean use of Hosea 6:6 within the context of the Matthean community and its dialogue with the Rabbinic Judaism of that day.
The article surveys recent scholarship on the use of creation imagery in the Gospel of John, with... more The article surveys recent scholarship on the use of creation imagery in the Gospel of John, with the aim of presenting a rather exhaustive register of possible references. Both the obvious and the less clear-cut allusions to Gen 1-3 are discussed, the main focus being to accumulate and assess the evidence (for or against) all the apparent references to creation imagery. Included in this examination are several unconvincing and even far-fetched proposals advanced by some modern scholars, in order to give the fullest possible picture of the current discourse on these issues. After discussing the creation theme in the Prologue (1:1-18), the article explores the presence of creation imagery in the Book of Signs (1:19-12:50) and the Book of Glory (13:1-21:25).
The scope of the present study is the symbolic analysis of the two interwoven Markan narratives a... more The scope of the present study is the symbolic analysis of the two interwoven Markan narratives about the healing of the woman with the flow of blood (5:25-34) and the raising of Jairus' daughter (5:21-24.35-43). The principal thesis of this work consists in interpreting both women as symbols of Israel. The study begins with the presentation of the methodological premises of symbolic analysis. The main methodological premise of this work is the conviction that the literary sense of this pericope is in fact imbued with symbolism. Then there is a presentation of three criteria which help in detecting symbols in the biblical text: textual probability, conventions probability and contextual probability. Subsequently, in order to lend credence to the principal thesis of the article, seventeen literary elements found in Mark 5:21-43 are discussed; each of them meets the first two criteria and lends itself to symbolic interpretation of the two women as representations of Israel. The cumulative weight of these seventeen elements creates a rather strong cumulative argument in favor of the main thesis. Finally, the conformity between the symbolic interpretation of these women and both the immediate and global contexts of this peri-cope is discussed. The presence of this conformity meets the third criterion of contextual probability. The article thus offers a convincing case for the symbolic interpretation of the hemorrhaging woman and Jairus' daughter in Mark 5:21-43 as representations of Israel.
The fulfillment of “the Scriptures” in John 17:12 has long been a bone of contention among commen... more The fulfillment of “the Scriptures” in John 17:12 has long been a bone of contention among commentators on the Fourth Gospel. The majority of authors have argued that ἡ γραφή unmistakably refers to a passage in the Hebrew Bible. Wendy Sproston (North) and Francis Moloney, however, picking up on an earlier observation by Edwin Freed, suggest Jesus’ own words as a more appropriate referent of ἡ γραφή in this verse. The issue of the correct scriptural referent is intrinsically connected with the question of the thematic referent within the verse in question. As it turns out, the fulfillment of the scripture can refer to either the tragic fate of Judas or the preserving of Jesus’ other disciples. The article surveys recent scholarship on these issues in order to identify the most convincing solutions.
Biblica et Patristica Thorunensia 11/4 (2018) 495-519
Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretat... more Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretations that seem in basic agreement, yet, at the same time, many others of a divergent and opposing nature. Among the many treatments of this verse is a whole set of proposals that see in Pilate’s words an allusion to various Old Testament texts. The present article aims at presenting the range of these scholarly interpretations (both older and modern ones) which resort to an Old Testament background for the famous ecce homo phrase. The article then focuses the discussion on Daniel’s “Son of Man”, the Isaianic “Suffering Servant”, the messianic “man” of Zec 6:12 and Num 24:17 (LXX), Adamic typology, the king of 1 Sm 9:17, and finally the figure of the bridegroom from the Song of Songs. In each case, an evaluation of the hypothetical Old Testament background is given. The author concurs with the idea of multiple intertextual Old Testament references encapsulated in Pilate’s ecce homo utterance.
The article advances a hypothesis that certain elements in the Johannine characterization of Jesu... more The article advances a hypothesis that certain elements in the Johannine characterization of Jesus and Peter can be profitably interpreted through the lens of the ancient rhetorical device of syncrisis. The analysis consists of six main parts. First, the hypothesis itself is laid out in detail. Second, the Jewish and Christian uses of syncri sis around the turn of era is described, as proof for the possibility that this rhetorical technique was employed in the FG. Third, the status quaestionis on the use of syncrisis in the FG is provided. Fourth, some arguments are presented to justify the choice of progymnasmata as a methodological framework in the exposition of σύνκρισις between Jesus and Peter. It is argued that the ancient rhetorical exercises called progymnasmata, which contain a reliable and helpful description of ancient syncrisis, can thus provide useful criteria in the search for elements of syncrisis in the Johannine description of the relationship between Jesus and Peter. Fifth, the Johannine comparison between Jesus and Peter is viewed according to some of the basic rules of the progymnasmatic theory of syncrisis. Sixth, a detailed analysis of a few elements of the Johannine syncrisis between Jesus and Peter is presented.
The episode of the trial of Jesus before Herod Antipas, being unique to Luke’s Gospel (23:6-12) –... more The episode of the trial of Jesus before Herod Antipas, being unique to Luke’s Gospel (23:6-12) – and despite the popular notion that it does not contribute to the development of the Lukan Passion Narrative – is nevertheless shown to fulfill a pertinent and multi-faceted function. In the course of the literary analysis, the most intriguing problem discussed was the origin of this narrative. Despite the prevailing opinion arguing for the Markan origin of the text, it seems more reasonable to assume the existence of an independent source (or sources), written or oral, which gave rise the whole tradition of the encounter between Jesus and Herod. Luke was fully responsible for the wording of this episode. As to the historicity of this encounter, there are good reasons to accept the fact that it really took place. All the objections advanced by a substantial number of authors can be reasonably countered. The exegetical analysis pointed out the importance of Jesus’ silence, the act of putting a white robe on Jesus, and the reconciliation between Herod and Pilate. Each of these three realities has profound christological meaning, revealing Jesus’ true identity.
The main objective of this article was the search for the most plausible reason(s) for including this episode within the Lukan Passion Narrative. Jesus always plays an active, dynamic role elsewhere in the Lukan Passion Narrative, but in the Herod pericope there is a striking contrast as Jesus remains passive. Jesus likewise usually dominates the Passion scenes, yet even when that domination is not by means of his words and deeds, as is the case in this episode, he remains in control through his silence. It seems that the main stress of the whole narrative lies on Jesus’ innocence. Under that overriding theme, the passage is seen to have at least a four-fold purpose: historical (Jesus was guiltless despite being placed on trial); christological (the true identity of Jesus’ person and mission is disclosed by Jesus’ behavior and its effect, i.e. reconciliation); pedagogical (Jesus is a model for later Christians to imitate, and Herod is an anti-model by his lack of faith); and apologetic (Jesus, and consequently Christians, are innocent of the charges brought against them by both Rome and the Jews).
The paper deals with the relationship between the literary form and the message of the pericope J... more The paper deals with the relationship between the literary form and the message of the pericope John 8:31-36 (along with its immediate literary context). Our examination of five different possible literary forms demonstrated that identifying the precise form bears directly on grasping the correct semantics and pragmatics of this Johannine passage. John 8:31-36 actually reflects the merging of at least two different literary forms: misunderstanding (also called riddle and test) and the covenantal offer of freedom. The ultimate meaning of the text, taken as a whole, should be seen as the offer of freedom. This, however, is misunderstood and eventually rejected by Jesus’ interlocutors, who failed to recognize in Jesus God, the Redeemer and Liberator, and thus did not pass the test of being his true disciples.
An intriguing point of disagreement is evident among recent commentators on Mark 12:41-44 as to h... more An intriguing point of disagreement is evident among recent commentators on Mark 12:41-44 as to how we should understand the poor widow’s offering, whether as a positive or negative image. The crucial issue, raised for the first time by A.G. Wright, is a proper grasp of the immediate narrative context of the poor widow’s story, which in his case produced the lamentable reading of widow’s “deed.” Nevertheless, by widening the immediate narrative context and reading the account within the larger Markan framework, the interpretative ambiguity disappears. The widow is presented to Jesus’ disciples, and to the readers of the Markan story, as a positive example of self-denial motivated by faith, love and devotion toward God. Thus, she not only stands as a symbol of the faithful remnant of Israel, but, most importantly, presents a picture of Jesus’ own self-offering on the cross.
The explicit references to the Scripture ("grafe") in the Johannine cleansing narrative in 2:22 a... more The explicit references to the Scripture ("grafe") in the Johannine cleansing narrative in 2:22 as well as in the Johannine narrative about the empty tomb in 20:9 were always a perplexing mystery which raised a plethora of scholarly proposals. The article presents an argument in favor of Zech 6:12-13 as a scriptural referent in both these occurrences of "grafe". The Zechariah oracle about the future rebuilding of the temple by a messianic king perfectly dovetails with the Johannine Temple-Christology which depicts the resurrection of Jesus as the rebuilding of the temple by the King-Messiah.
This article presents a characterization of several women identified in the New Testament, either... more This article presents a characterization of several women identified in the New Testament, either explicitly or implicitly, as preachers of the Gospel: (1) Mary Magdalene and the other women at the tomb of Jesus; (2) the Samaritan woman in John 4:4–42; (3) Prisca/Priscilla; (4) Euodia and Syntyche in Philippians 4:2–3. The article highlights the historical and theological context of their activity and defines the content and object of their proclamation, i.e. the Gospel. The presentation of each woman or group points out the major exegetical problems presented by the text, and contemporary attempts to resolve them.
Zechariah has been used by the author of the Fourth Gospel to address one of the most important i... more Zechariah has been used by the author of the Fourth Gospel to address one of the most important issues for both the early Church and first century AD Judaism: the destruction of the Jerusalem Temple. The Johannine references to this prophecy served to express the revolutionary truth that there is a new temple, the body of Jesus, the King-Messiah, which is rebuilt by means of his resurrection. The same prophecy served to illustrate yet another dramatic truth: just as the eschatological Jerusalem Temple is the source of the outflow of paradisiac water, so this Temple-Messiah is the source of the re-creating Spirit. Thus, the main contribution of this study is to show the relevance of Zechariah for the Johannine christology and pneumatology, both centered around the idea of the Temple.
Early Christian prophetesses in the New Testament This article presents a characterization of sev... more Early Christian prophetesses in the New Testament This article presents a characterization of several women identified explicitly in the New Testament as prophetesses: (1) Philip's daughters in Acts 21:9; and (2) the prophetesses in the community in Corinth mentioned in 1 Cor 11:5. The article highlights the historical and theological context of their activity and defines the content and object of Christian prophecy. The presentation of these two groups of prophetesses points out the major exegetical problems presented by the text and contemporary attempts to resolve them.
The article focuses on the understanding of sin in John 5:14, as well as the relationship between... more The article focuses on the understanding of sin in John 5:14, as well as the relationship between sin and sickness presented in this verse. It provides a thorough status quaestionis on both of these issues. After examining various hypotheses regarding the meaning of sin in John 5:14, the Johannine notion of sin as unbelief is expounded as the most convincing. This sin encompasses the past, present, and future life of the healed man. Thus, contrary to the exegetical opinio communis, the cause-and-effect relationship between sin and sickness does not apply to John 5:14. In light of this explanation, the messages of John 5:14 and 9:2-3 do not contradict each other. Jesus' words in 5:14, intentionally pronounced in the temple, should be understood as an invitation to follow him in faith.
The article deals with an exegetical misunderstanding revolving around the purported existence of... more The article deals with an exegetical misunderstanding revolving around the purported existence of two different ways of reckoning the hours of the day in antiquity, and consequently in the Gospels: an alleged Roman mode (in John's Gospel) and the Jewish one (in the Synoptics). Among Johannine scholars a disagreement exists over the issue of which system was embraced by the Evangelist. While the majority claim that John followed the known Jewish system of reckoning hours, a minority argue that another, distinctively Roman system was being employed in the FG. In its first part, the article reviews extrabiblical ancient literature to demonstrate that, while the Romans in fact had two systems of marking the beginning of the day (dies civilis, legitimus - starting at midnight, and dies naturalis, verus - starting at sunrise), the manner of reckoning the hours of the day (and the night) was precisely the same for the Romans as for the Jews. In the second part, both systems are applied to four specific Johannine references to the hours of the day (1:39; 4:6; 4:52; and 19:14) in order to assess which method of reckoning the hours better suits the literary context of each narrative. While this internal analysis of the Johannine text is inconclusive, our assessment of the external, extrabiblical evidence points to the conclusion that the ancients, including John the Evangelist, used only one, nearly universal manner of reckoning the hours, i.e. beginning from sunrise.
The first part of the article deals with four different understandings of Hosea 6:6 in the contex... more The first part of the article deals with four different understandings of Hosea 6:6 in the context of that entire book: (1) the repudiation of the cult as such; (2) the rejection of a particular notion of cult; (3) the priority of ethics over the cult; and (4) the symbiosis of cult and ethics, i.e. that an authentic cult interweaves ethical values and proper ritual conduct. The author concludes that the fourth interpretation best fits the message of the Book of Hosea. The second part of the article deals with the problem of the textual Vorlage which would have been used by Matthew. He seems to have quoted the Hebrew text in a way that remains faithful to his contemporary hermeneutical rule, according to which each element of a biblical parallelism was to be interpreted separately, based on the belief that every single line carried equal weight and conveyed a new truth or a new law. The Matthean rereading of Hosea 6:6, the focus of the third part, is presented from two perspectives: the synchronic and the diachronic. In the synchronic presentation, the main point of concern is the contribution of the quotes in 9:13 and 12:7 to the understanding of those Matthean pericopes. Finally, the diachronic reading deals with the Matthean use of Hosea 6:6 within the context of the Matthean community and its dialogue with the Rabbinic Judaism of that day.
The article surveys recent scholarship on the use of creation imagery in the Gospel of John, with... more The article surveys recent scholarship on the use of creation imagery in the Gospel of John, with the aim of presenting a rather exhaustive register of possible references. Both the obvious and the less clear-cut allusions to Gen 1-3 are discussed, the main focus being to accumulate and assess the evidence (for or against) all the apparent references to creation imagery. Included in this examination are several unconvincing and even far-fetched proposals advanced by some modern scholars, in order to give the fullest possible picture of the current discourse on these issues. After discussing the creation theme in the Prologue (1:1-18), the article explores the presence of creation imagery in the Book of Signs (1:19-12:50) and the Book of Glory (13:1-21:25).
The scope of the present study is the symbolic analysis of the two interwoven Markan narratives a... more The scope of the present study is the symbolic analysis of the two interwoven Markan narratives about the healing of the woman with the flow of blood (5:25-34) and the raising of Jairus' daughter (5:21-24.35-43). The principal thesis of this work consists in interpreting both women as symbols of Israel. The study begins with the presentation of the methodological premises of symbolic analysis. The main methodological premise of this work is the conviction that the literary sense of this pericope is in fact imbued with symbolism. Then there is a presentation of three criteria which help in detecting symbols in the biblical text: textual probability, conventions probability and contextual probability. Subsequently, in order to lend credence to the principal thesis of the article, seventeen literary elements found in Mark 5:21-43 are discussed; each of them meets the first two criteria and lends itself to symbolic interpretation of the two women as representations of Israel. The cumulative weight of these seventeen elements creates a rather strong cumulative argument in favor of the main thesis. Finally, the conformity between the symbolic interpretation of these women and both the immediate and global contexts of this peri-cope is discussed. The presence of this conformity meets the third criterion of contextual probability. The article thus offers a convincing case for the symbolic interpretation of the hemorrhaging woman and Jairus' daughter in Mark 5:21-43 as representations of Israel.
The fulfillment of “the Scriptures” in John 17:12 has long been a bone of contention among commen... more The fulfillment of “the Scriptures” in John 17:12 has long been a bone of contention among commentators on the Fourth Gospel. The majority of authors have argued that ἡ γραφή unmistakably refers to a passage in the Hebrew Bible. Wendy Sproston (North) and Francis Moloney, however, picking up on an earlier observation by Edwin Freed, suggest Jesus’ own words as a more appropriate referent of ἡ γραφή in this verse. The issue of the correct scriptural referent is intrinsically connected with the question of the thematic referent within the verse in question. As it turns out, the fulfillment of the scripture can refer to either the tragic fate of Judas or the preserving of Jesus’ other disciples. The article surveys recent scholarship on these issues in order to identify the most convincing solutions.
Biblica et Patristica Thorunensia 11/4 (2018) 495-519
Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretat... more Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretations that seem in basic agreement, yet, at the same time, many others of a divergent and opposing nature. Among the many treatments of this verse is a whole set of proposals that see in Pilate’s words an allusion to various Old Testament texts. The present article aims at presenting the range of these scholarly interpretations (both older and modern ones) which resort to an Old Testament background for the famous ecce homo phrase. The article then focuses the discussion on Daniel’s “Son of Man”, the Isaianic “Suffering Servant”, the messianic “man” of Zec 6:12 and Num 24:17 (LXX), Adamic typology, the king of 1 Sm 9:17, and finally the figure of the bridegroom from the Song of Songs. In each case, an evaluation of the hypothetical Old Testament background is given. The author concurs with the idea of multiple intertextual Old Testament references encapsulated in Pilate’s ecce homo utterance.
The article advances a hypothesis that certain elements in the Johannine characterization of Jesu... more The article advances a hypothesis that certain elements in the Johannine characterization of Jesus and Peter can be profitably interpreted through the lens of the ancient rhetorical device of syncrisis. The analysis consists of six main parts. First, the hypothesis itself is laid out in detail. Second, the Jewish and Christian uses of syncri sis around the turn of era is described, as proof for the possibility that this rhetorical technique was employed in the FG. Third, the status quaestionis on the use of syncrisis in the FG is provided. Fourth, some arguments are presented to justify the choice of progymnasmata as a methodological framework in the exposition of σύνκρισις between Jesus and Peter. It is argued that the ancient rhetorical exercises called progymnasmata, which contain a reliable and helpful description of ancient syncrisis, can thus provide useful criteria in the search for elements of syncrisis in the Johannine description of the relationship between Jesus and Peter. Fifth, the Johannine comparison between Jesus and Peter is viewed according to some of the basic rules of the progymnasmatic theory of syncrisis. Sixth, a detailed analysis of a few elements of the Johannine syncrisis between Jesus and Peter is presented.
The episode of the trial of Jesus before Herod Antipas, being unique to Luke’s Gospel (23:6-12) –... more The episode of the trial of Jesus before Herod Antipas, being unique to Luke’s Gospel (23:6-12) – and despite the popular notion that it does not contribute to the development of the Lukan Passion Narrative – is nevertheless shown to fulfill a pertinent and multi-faceted function. In the course of the literary analysis, the most intriguing problem discussed was the origin of this narrative. Despite the prevailing opinion arguing for the Markan origin of the text, it seems more reasonable to assume the existence of an independent source (or sources), written or oral, which gave rise the whole tradition of the encounter between Jesus and Herod. Luke was fully responsible for the wording of this episode. As to the historicity of this encounter, there are good reasons to accept the fact that it really took place. All the objections advanced by a substantial number of authors can be reasonably countered. The exegetical analysis pointed out the importance of Jesus’ silence, the act of putting a white robe on Jesus, and the reconciliation between Herod and Pilate. Each of these three realities has profound christological meaning, revealing Jesus’ true identity.
The main objective of this article was the search for the most plausible reason(s) for including this episode within the Lukan Passion Narrative. Jesus always plays an active, dynamic role elsewhere in the Lukan Passion Narrative, but in the Herod pericope there is a striking contrast as Jesus remains passive. Jesus likewise usually dominates the Passion scenes, yet even when that domination is not by means of his words and deeds, as is the case in this episode, he remains in control through his silence. It seems that the main stress of the whole narrative lies on Jesus’ innocence. Under that overriding theme, the passage is seen to have at least a four-fold purpose: historical (Jesus was guiltless despite being placed on trial); christological (the true identity of Jesus’ person and mission is disclosed by Jesus’ behavior and its effect, i.e. reconciliation); pedagogical (Jesus is a model for later Christians to imitate, and Herod is an anti-model by his lack of faith); and apologetic (Jesus, and consequently Christians, are innocent of the charges brought against them by both Rome and the Jews).
The paper deals with the relationship between the literary form and the message of the pericope J... more The paper deals with the relationship between the literary form and the message of the pericope John 8:31-36 (along with its immediate literary context). Our examination of five different possible literary forms demonstrated that identifying the precise form bears directly on grasping the correct semantics and pragmatics of this Johannine passage. John 8:31-36 actually reflects the merging of at least two different literary forms: misunderstanding (also called riddle and test) and the covenantal offer of freedom. The ultimate meaning of the text, taken as a whole, should be seen as the offer of freedom. This, however, is misunderstood and eventually rejected by Jesus’ interlocutors, who failed to recognize in Jesus God, the Redeemer and Liberator, and thus did not pass the test of being his true disciples.
An intriguing point of disagreement is evident among recent commentators on Mark 12:41-44 as to h... more An intriguing point of disagreement is evident among recent commentators on Mark 12:41-44 as to how we should understand the poor widow’s offering, whether as a positive or negative image. The crucial issue, raised for the first time by A.G. Wright, is a proper grasp of the immediate narrative context of the poor widow’s story, which in his case produced the lamentable reading of widow’s “deed.” Nevertheless, by widening the immediate narrative context and reading the account within the larger Markan framework, the interpretative ambiguity disappears. The widow is presented to Jesus’ disciples, and to the readers of the Markan story, as a positive example of self-denial motivated by faith, love and devotion toward God. Thus, she not only stands as a symbol of the faithful remnant of Israel, but, most importantly, presents a picture of Jesus’ own self-offering on the cross.
The explicit references to the Scripture ("grafe") in the Johannine cleansing narrative in 2:22 a... more The explicit references to the Scripture ("grafe") in the Johannine cleansing narrative in 2:22 as well as in the Johannine narrative about the empty tomb in 20:9 were always a perplexing mystery which raised a plethora of scholarly proposals. The article presents an argument in favor of Zech 6:12-13 as a scriptural referent in both these occurrences of "grafe". The Zechariah oracle about the future rebuilding of the temple by a messianic king perfectly dovetails with the Johannine Temple-Christology which depicts the resurrection of Jesus as the rebuilding of the temple by the King-Messiah.
This article presents a characterization of several women identified in the New Testament, either... more This article presents a characterization of several women identified in the New Testament, either explicitly or implicitly, as preachers of the Gospel: (1) Mary Magdalene and the other women at the tomb of Jesus; (2) the Samaritan woman in John 4:4–42; (3) Prisca/Priscilla; (4) Euodia and Syntyche in Philippians 4:2–3. The article highlights the historical and theological context of their activity and defines the content and object of their proclamation, i.e. the Gospel. The presentation of each woman or group points out the major exegetical problems presented by the text, and contemporary attempts to resolve them.
[The Theme of Creation in the Gospel of John]
The article surveys recent scholarship on the use... more [The Theme of Creation in the Gospel of John]
The article surveys recent scholarship on the use of creation imagery in the Gospel of John, with the aim of presenting rather exhaustive register of possible references. Both the obvious and the less clear-cut allusions to Gen 1–3 are discussed, the main focus being to accumulate and assess evidence (for or against) all the apparent references to creation imagery. Included in this examination are several unconvincing and even far-fetched proposals advanced by some modern scholars, in order to give the fullest possible picture of current discourse on these issues. After discussing the creation theme in the Prologue (1:1-18), the article explores the presence of creation imagery in the Book of Signs (1:19–12:50) and the Book of Glory (13:1–21:25).
[Homicidal Anger. An Intertextual Reading of Mt 5:21-22]
The article opens with a discussion of... more [Homicidal Anger. An Intertextual Reading of Mt 5:21-22]
The article opens with a discussion of the originality of the adverb εἰκῇ (“without cause”) in Mt 5:22a, and the question of whether Jesus prohibits all anger or only unjustified anger. The main body of the article, however, examines to what degree Jesus’ teaching on homicidal anger should be viewed as innovative or even radical. This analysis is accomplished by looking at a wide range of intertextual connections between the Matthean idea of homicidal anger, as expressed in Mt 5:21-22, and various Old Testament and extra-biblical ancient Jewish texts. Jesus’ teaching does not in fact differ appreciably from biblical teaching on the issue, especially that found in wisdom literature. Peri-testamental and rabbinic literature likewise contain a number of more or less exact parallels to Mt 5:21-22. Taken together, these all help us establish the correct meaning of Mt 5:21-22. Nevertheless, there is an undeniable originality in the sharp and legalistic overtone of the Matthean formulation, specifically the idea of anger as a cause of murder. Moreover, the targumic reading of Gen 9:6 helps clarify the semantic field of κρίσις in Mt 5:22, which should be understood as divine punishment of any anger.
Sanktuarium św. Józefa w Rzeszowie-Staromieściu (red. M. Trawka - B. Walicki - S. Zych) (Rzeszów-Kolbuszowa: Nasza Drukarnia Justyna Adamiec 2022) 11-38.
Dobrze jest dziękować Panu (Ps 92,2). Księga Jubileuszowa dla Księdza Profesora Waldemara Chrostowskiego w 70. rocznicę urodzin (red. J. Kręcidło - B. Strzałkowska) (Ad Multos Annos 22; Warszawa: Stowarzyszenie Biblistów Polskich 2021) 316-335.
Kogo szukasz? (J 20,15). Księga Pamiątkowa dla Księdza Profesora Henryka Witczyka w 65. rocznicę urodzin (red. W. Chrostowski - M. Kowalski) (Ad Multos Annos 21; Warszawa: Stowarzyszenie Biblistów Polskich - Kielce: Jedność 2021) 298-328.
Studia nad Ewangelią według św. Marka. Nowy Testament: geneza – interpretacja – aktualizacja (red. W. Linke – J. Kręcidło) (Lingua Sacra. Monografie 8; Warszawa: Bractwo Słowa Bożego – Ząbki: Apostolicum 2017) 66-111.
[The Woman with the Issue of Blood and Jairus’ Daughter as Symbol of Israel. Toward a Symbolical ... more [The Woman with the Issue of Blood and Jairus’ Daughter as Symbol of Israel. Toward a Symbolical Analysis of Mark 5:21-43]
The scope of the present study is the analysis of the Markan pericope about the healing of the woman with the flow of blood (5:25-34) and the rising of Jairus’ daughter (5:21-24.35-43), from a symbolic perspective. The main methodological premise of this work is the conviction that the literary sense of this pericope is in fact imbued with symbolism, and consequently the principal thesis of this work consists in interpreting both women as symbols of Israel. The study begins with the presentation of various definitions of symbol which function within biblical exegesis. Subsequently, in order to lend credence to the symbolic analysis of this Markan pericope, the presence of a symbolic dimension in other Markan texts is demonstrated. The study presents also the methodological premises of symbolic analysis, as well as two possible examples of symbolism found in our pericope. The final two parts of the study concentrate on the exegetical explanation of the pericope: first, without taking into consideration the symbolical dimension and, second, an interpretation taking the symbolic perspective into full account. The juxtaposition of these two possible readings of the pericope, non-symbolic versus symbolic, is aimed at demonstrating the undeniable value of the latter, which the scholarship has all too often relegated to oblivion.
"Niewiastę dzielną kto znajdzie?" (Prz 31,10). Rola kobiet w biblijnej historii zbawienia (red. A. Kubiś - K. Napora) (Analecta Biblica Lublinensia 14; Lublin: Wydawnictwo KUL 2016) 287-312., 2016
[The Poor Widow –
a Symbol of Israel, a Model of Discipleship, an Icon of Christ]
The interpreta... more [The Poor Widow – a Symbol of Israel, a Model of Discipleship, an Icon of Christ]
The interpretation of the poor widow's offering of her last penny and Jesus' comment on it, found in Mark 12:41-44 and Luke 21:1-4, has become in recent decades a debated point. Against the background of a unanimous and traditional interpretation, in which the figure of the widow is praised by Jesus as an exemplary model of generosity and true piety, some modern commentators advance a reading of this episode as a tragic and painful example of an exploited woman. The widow's act becomes nothing but a misguided expression of false piety, inspired and encouraged by the religious leaders, and consequently Jesus' comment ought to be read as a lament. To no surprise, other recent commentators have chosen a via media, suggesting a deliberate ambiguity in reading widow's act and Jesus' comment on it. The article demonstrates that the only valid interpretation is the positive one, which sees the widow as a symbol of Israel, a model of discipleship, and an icon of Christ.
Radość Ewangelii. Biblijne źródła chrześcijańskiej radości (red. A. Zawadzki) (Analecta Biblica Lublinensia 13; Lublin: Wydawnictwo KUL 2016) 163-192
[The Joy of the Bridegroom’s Friend because of the Bridegroom’s Voice in John 3:29]
The article ... more [The Joy of the Bridegroom’s Friend because of the Bridegroom’s Voice in John 3:29]
The article attempts to discover the meaning behind – and the rationale for – the joy experienced by John the Baptist in John 3:29, called there “the friend of the bridegroom”. John’s narration links this joy, which has already been fulfilled (as John himself professes), with the voice of bridegroom, who is identified as Jesus. Previous analysis of ancient Jewish wedding customs has yielded several possible explanations of the friend's joy, however the present article seeks to focus on the reasons for this joy rooted specifically in his hearing the bridegroom’s voice. At the same time, our lack of full, precise knowledge of these wedding customs prevents us from drawing from them a single, compelling explanation. The article thus attempts to expand the discussion of this Johannine crux interpretum by reference to OT. It is proposed that the Evangelist can be seen alluding here either to Jeremiah’s prophecy or to the Song of Songs. Finally, the article seeks the reason for John the Baptist’s joy within the very theological context of the Fourth Gospel. The semantic analysis of the lexeme “voice” (fone) in the Gospel produces the understanding that the true disciple of Jesus listens to Jesus’ “voice” and as a result experiences eschatological joy. Thus the Evangelist depicts John the Baptist, through his rejoicing, as a perfect disciple of Jesus.
Moc świadectwa. Sympozjum w Wyższym Śląskim Seminarium Duchownym. Katowice, 8-9 XI 2013 (red. J. Wilk) (Dni Duchowości 9; Katowice: Księgarnia św. Jacka 2014) 32-68, 2014
Świadkowie wiary. Biblia o wierze (red. D. Dziadosz) (Analecta Biblica Lublinensia 10; Lublin: Wydawnictwo KUL 2014) 133-170.
[Women as a model of faith in Mark's Gospel]
Among thirteen female characters appearing in the... more [Women as a model of faith in Mark's Gospel]
Among thirteen female characters appearing in the Gospel of Mark, four of them – the woman with an issue of blood, the Syrophoenecian woman, the poor widow, and the anointing woman – all exhibit exemplary qualities of faith and discipleship. Introduced by a brief overview of the narrative function of two other groups of female characters, namely the secondary figures (e.g. Peter’s mother-in-law) and women disciples (cf. 15:40-41; 16:1-6), the main part of the study provides a systematic analysis of the motif of faith as reflected in the deeds and words of these four emblematic figures. The analysis pays particular attention to immediate literary contexts of the four episodes, showing how each of the stories is integrated into a larger narrative and also woven into the overall framework of the Markan composition.
Od wiary Abrahama do wiary Kościoła (red. M. Kowalski) (Analecta Biblica Lublinensia 11; Lublin: Wydawnictwo KUL 2014) 83-102.
[The Struggle for an Integral Christological Faith in the First Letter of John and the History of... more [The Struggle for an Integral Christological Faith in the First Letter of John and the History of the Johannine Community]
The terminology of faith (pistis, pisteuo) in 1 John refers in one way or another to the problem of an orthodox Christology. 1 John appears to be a polemical writing, which aims at countering the ethical and Christological claims of the secessionist who at some point left the Johannine community. The present work leaves aside the attempts of previous exegetes to identify the secessionist with various ancient heterodox groups known from extra-biblical sources (e.g. Ebionites, Docetists, Gnostics etc.). Instead, the reading of the Johannine letters reveals that three main Christological claims – namely that Jesus is God, Jesus is Christ, and Jesus has come in the flesh – might be approached from pneumatological and anthropological angles. The secessionist believed that the role of Jesus was limited to announcing the outpouring of the Spirit, and that believers, having received the Spirit, possessed a status not much different from that of Jesus himself.
Prawda was wyzwoli (Scripturae Lumen 4. Biblia i jej oddziaływanie; Tarnów: Biblos 2012) 59-85., 2012
["You Will Know the Truth and the Truth Will Set You Free." The Johannine Concepts of Truth and F... more ["You Will Know the Truth and the Truth Will Set You Free." The Johannine Concepts of Truth and Freedom as Reflected in John 8:31-36]
The Johannine phrase "you will know the truth and the truth will set you free" (Jn 8:32) is one of the best known epigrams to be mined from the biblical text. Regrettably, its frequent use in a multitude of sermons, talks and printed media demonstrates that the usual, everyday application of this saying in fact has no basis in the Johannine context within which it was originally written. Instead, its common use today is rooted in a modern, essentially philosophical, perception of the two key concepts: truth and freedom. This inquiry into the Johannine context of the quote demonstrates that (1) the truth denotes the revelation of God, whose fullness is expressed in the incarnation of the Son, Jesus Christ, the “Truth”; and (2) freedom can be understood both negatively (freedom from) and positively (freedom to). According to the first meaning, it is liberation from the diabolic bondage of sin (meant as unbelief) and death, while the latter sense refers to entering into mystical communion with the triune God, finding its ultimate expression in the notion of eternal life. Jesus, presenting himself as a bestower of freedom (8:32.36), sets himself in the place of God, a Liberator par excellence, and attributes to himself the prerogatives of the Torah. In fact, for Jesus’ contemporaries, exemplified in his dialogue with the figure of the Jews (8:31), the offspring of Abraham (8:33), the pre-existing Torah was believed to have the effect of setting man free."
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The main objective of this article was the search for the most plausible reason(s) for including this episode within the Lukan Passion Narrative. Jesus always plays an active, dynamic role elsewhere in the Lukan Passion Narrative, but in the Herod pericope there is a striking contrast as Jesus remains passive. Jesus likewise usually dominates the Passion scenes, yet even when that domination is not by means of his words and deeds, as is the case in this episode, he remains in control through his silence. It seems that the main stress of the whole narrative lies on Jesus’ innocence. Under that overriding theme, the passage is seen to have at least a four-fold purpose: historical (Jesus was guiltless despite being placed on trial); christological (the true identity of Jesus’ person and mission is disclosed by Jesus’ behavior and its effect, i.e. reconciliation); pedagogical (Jesus is a model for later Christians to imitate, and Herod is an anti-model by his lack of faith); and apologetic (Jesus, and consequently Christians, are innocent of the charges brought against them by both Rome and the Jews).
group points out the major exegetical problems presented by the text, and contemporary attempts to resolve them.
The main objective of this article was the search for the most plausible reason(s) for including this episode within the Lukan Passion Narrative. Jesus always plays an active, dynamic role elsewhere in the Lukan Passion Narrative, but in the Herod pericope there is a striking contrast as Jesus remains passive. Jesus likewise usually dominates the Passion scenes, yet even when that domination is not by means of his words and deeds, as is the case in this episode, he remains in control through his silence. It seems that the main stress of the whole narrative lies on Jesus’ innocence. Under that overriding theme, the passage is seen to have at least a four-fold purpose: historical (Jesus was guiltless despite being placed on trial); christological (the true identity of Jesus’ person and mission is disclosed by Jesus’ behavior and its effect, i.e. reconciliation); pedagogical (Jesus is a model for later Christians to imitate, and Herod is an anti-model by his lack of faith); and apologetic (Jesus, and consequently Christians, are innocent of the charges brought against them by both Rome and the Jews).
group points out the major exegetical problems presented by the text, and contemporary attempts to resolve them.
The article surveys recent scholarship on the use of creation imagery in the Gospel of John, with the aim of presenting rather exhaustive register of possible references. Both the obvious and the less clear-cut allusions to Gen 1–3 are discussed, the main focus being to accumulate and assess evidence (for or against) all the apparent references to creation imagery. Included in this examination are several unconvincing and even far-fetched proposals advanced by some modern scholars, in order to give the fullest possible picture of current discourse on these issues. After discussing the creation theme in the Prologue (1:1-18), the article explores the presence of creation imagery in the Book of Signs (1:19–12:50) and the Book of Glory (13:1–21:25).
The article opens with a discussion of the originality of the adverb εἰκῇ (“without cause”) in Mt 5:22a, and the question of whether Jesus prohibits all anger or only unjustified anger. The main body of the article, however, examines to what degree Jesus’ teaching on homicidal anger should be viewed as innovative or even radical. This analysis is accomplished by looking at a wide range of intertextual connections between the Matthean idea of homicidal anger, as expressed in Mt 5:21-22, and various Old Testament and extra-biblical ancient Jewish texts. Jesus’ teaching does not in fact differ appreciably from biblical teaching on the issue, especially that found in wisdom literature. Peri-testamental and rabbinic literature likewise contain a number of more or less exact parallels to Mt 5:21-22. Taken together, these all help us establish the correct meaning of Mt 5:21-22. Nevertheless, there is an undeniable originality in the sharp and legalistic overtone of the Matthean formulation, specifically the idea of anger as a cause of murder. Moreover, the targumic reading of Gen 9:6 helps clarify the semantic field of κρίσις in Mt 5:22, which should be understood as divine punishment of any anger.
The scope of the present study is the analysis of the Markan pericope about the healing of the woman with the flow of blood (5:25-34) and the rising of Jairus’ daughter (5:21-24.35-43), from a symbolic perspective. The main methodological premise of this work is the conviction that the literary sense of this pericope is in fact imbued with symbolism, and consequently the principal thesis of this work consists in interpreting both women as symbols of Israel. The study begins with the presentation of various definitions of symbol which function within biblical exegesis. Subsequently, in order to lend credence to the symbolic analysis of this Markan pericope, the presence of a symbolic dimension in other Markan texts is demonstrated. The study presents also the methodological premises of symbolic analysis, as well as two possible examples of symbolism found in our pericope. The final two parts of the study concentrate on the exegetical explanation of the pericope: first, without taking into consideration the symbolical dimension and, second, an interpretation taking the symbolic perspective into full account. The juxtaposition of these two possible readings of the pericope, non-symbolic versus symbolic, is aimed at demonstrating the undeniable value of the latter, which the scholarship has all too often relegated to oblivion.
a Symbol of Israel, a Model of Discipleship, an Icon of Christ]
The interpretation of the poor widow's offering of her last penny and Jesus' comment on it, found in Mark 12:41-44 and Luke 21:1-4, has become in recent decades a debated point. Against the background of a unanimous and traditional interpretation, in which the figure of the widow is praised by Jesus as an exemplary model of generosity and true piety, some modern commentators advance a reading of this episode as a tragic and painful example of an exploited woman. The widow's act becomes nothing but a misguided expression of false piety, inspired and encouraged by the religious leaders, and consequently Jesus' comment ought to be read as a lament. To no surprise, other recent commentators have chosen a via media, suggesting a deliberate ambiguity in reading widow's act and Jesus' comment on it. The article demonstrates that the only valid interpretation is the positive one, which sees the widow as a symbol of Israel, a model of discipleship, and an icon of Christ.
The article attempts to discover the meaning behind – and the rationale for – the joy experienced by John the Baptist in John 3:29, called there “the friend of the bridegroom”. John’s narration links this joy, which has already been fulfilled (as John himself professes), with the voice of bridegroom, who is identified as Jesus. Previous analysis of ancient Jewish wedding customs has yielded several possible explanations of the friend's joy, however the present article seeks to focus on the reasons for this joy rooted specifically in his hearing the bridegroom’s voice. At the same time, our lack of full, precise knowledge of these wedding customs prevents us from drawing from them a single, compelling explanation. The article thus attempts to expand the discussion of this Johannine crux interpretum by reference to OT. It is proposed that the Evangelist can be seen alluding here either to Jeremiah’s prophecy or to the Song of Songs. Finally, the article seeks the reason for John the Baptist’s joy within the very theological context of the Fourth Gospel. The semantic analysis of the lexeme “voice” (fone) in the Gospel produces the understanding that the true disciple of Jesus listens to Jesus’ “voice” and as a result experiences eschatological joy. Thus the Evangelist depicts John the Baptist, through his rejoicing, as a perfect disciple of Jesus.
Among thirteen female characters appearing in the Gospel of Mark, four of them – the woman with an issue of blood, the Syrophoenecian woman, the poor widow, and the anointing woman – all exhibit exemplary qualities of faith and discipleship. Introduced by a brief overview of the narrative function of two other groups of female characters, namely the secondary figures (e.g. Peter’s mother-in-law) and women disciples (cf. 15:40-41; 16:1-6), the main part of the study provides a systematic analysis of the motif of faith as reflected in the deeds and words of these four emblematic figures. The analysis pays particular attention to immediate literary contexts of the four episodes, showing how each of the stories is integrated into a larger narrative and also woven into the overall framework of the Markan composition.
The terminology of faith (pistis, pisteuo) in 1 John refers in one way or another to the problem of an orthodox Christology. 1 John appears to be a polemical writing, which aims at countering the ethical and Christological claims of the secessionist who at some point left the Johannine community. The present work leaves aside the attempts of previous exegetes to identify the secessionist with various ancient heterodox groups known from extra-biblical sources (e.g. Ebionites, Docetists, Gnostics etc.). Instead, the reading of the Johannine letters reveals that three main Christological claims – namely that Jesus is God, Jesus is Christ, and Jesus has come in the flesh – might be approached from pneumatological and anthropological angles. The secessionist believed that the role of Jesus was limited to announcing the outpouring of the Spirit, and that believers, having received the Spirit, possessed a status not much different from that of Jesus himself.
The Johannine phrase "you will know the truth and the truth will set you free" (Jn 8:32) is one of the best known epigrams to be mined from the biblical text. Regrettably, its frequent use in a multitude of sermons, talks and printed media demonstrates that the usual, everyday application of this saying in fact has no basis in the Johannine context within which it was originally written. Instead, its common use today is rooted in a modern, essentially philosophical, perception of the two key concepts: truth and freedom. This inquiry into the Johannine context of the quote demonstrates that (1) the truth denotes the revelation of God, whose fullness is expressed in the incarnation of the Son, Jesus Christ, the “Truth”; and (2) freedom can be understood both negatively (freedom from) and positively (freedom to). According to the first meaning, it is liberation from the diabolic bondage of sin (meant as unbelief) and death, while the latter sense refers to entering into mystical communion with the triune God, finding its ultimate expression in the notion of eternal life. Jesus, presenting himself as a bestower of freedom (8:32.36), sets himself in the place of God, a Liberator par excellence, and attributes to himself the prerogatives of the Torah. In fact, for Jesus’ contemporaries, exemplified in his dialogue with the figure of the Jews (8:31), the offspring of Abraham (8:33), the pre-existing Torah was believed to have the effect of setting man free."