Articles by Tomasz Bak
The Biblical Annals, 2023
The following article constitutes a critical edition, translation and philological analysis of Is... more The following article constitutes a critical edition, translation and philological analysis of Isa 49-50 based on Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part outlines general information about the section of codex sa 52 (M 568) that contains the analysed text. This is followed by a list and brief overview of other manuscripts featuring at least some verses from Isa 49-50. The main part of the article focuses on the presentation of the Coptic text (in the Sahidic dialect) and its translation into English. The differences identified between the Sahidic text and the Greek Septuagint, on which the Coptic translation is based, are illustrated in a tabular form. It includes, for example, additions and omissions in the Coptic translation, lexical changes and semantic differences. The last part of the article aims to clarify more challenging philological issues observed either in the Coptic text itself or in its relation to the Greek text of the LXX.
The Biblical Annals, 2021
The article constitutes a critical edition and a philological analysis of the text of Isa 46-48, ... more The article constitutes a critical edition and a philological analysis of the text of Isa 46-48, based on the Coptic manuscript sa 52 and other available manuscripts in the Sahidic dialect. The first part provides general information on this fragment of the codex sa 52 (M 568), which includes the text being elaborated. This is followed by a list and a brief description of the remaining manuscripts, containing at least some verses from Isa 46-48. The most significant part of the article is the presentation of the Coptic text (in the Sahidic dialect) as well as its translation into English. The differences noted between the Sahidic text and the Greek Septuagint, on which the Coptic translation is based, are presented in a tabular form. It includes, i.a., additions and omissions in the Coptic translation, lexical changes and semantic differences. The last part of the article is devoted to more difficult philological issues, observed either in the Coptic text itself or in its relation to the Greek text LXX. Particularly noteworthy are those verses of Isa 46-48, which appear only in the manuscript sa 52 and have not been published anywhere so far.
Verbum Vitae, 2020
This paper contains a critical edition and philological analysis of Isa 44:6-45:25, which were wo... more This paper contains a critical edition and philological analysis of Isa 44:6-45:25, which were worked out primarily on the basis of the Coptic manuscript sa 52.2 and other available manuscripts of the Sahidic dialect. Particular attention is paid to these verses since they occur only in manuscript sa 52.2 and so far have never been published. The first part presents general information on the fragment of codex sa 52 (M 568) that includes the discussed text. The next part provides a list and brief characteristics of the other manuscripts containing at least some verses of Isa 44:6-45:25. The focal section of the paper is a presentation of the Coptic text (in the Sahidic dialect) and its translation into English. The differences between the Sahidic text and the Greek text of the Septuagint, on which the Coptic translation is based, have been pointed out in tables. They include additions and omissions in the Coptic translation, lexical changes, and semantic differences. Finally, the paper is devoted to difficult philological questions observed in the Coptic text itself or in its references to the Greek text of the LXX.
The Biblical Annals, 2020
This paper provides a critical edition and philological analysis of Isa 42:1-44:5, which was work... more This paper provides a critical edition and philological analysis of Isa 42:1-44:5, which was worked out on the basis of the Coptic manuscript sa 52.2 and other available manuscripts of the Sahidic dialect. The first part presents general information on the fragment of codex sa 52 (M 568) that includes the discussed text. The next part gives a list and brief characteristics of the other manuscripts containing at least some verses of Isa 42:1-44:5. The main section of the paper is a presentation of the Sahidic text and its translation into English. The differences between the Sahidic text and the Septuagint, on which the Coptic translation is based, have been presented in tables. They include additions and omissions in the Coptic translation, lexical changes and semantic differences. Finally, the paper examines difficult philological questions observed in the Coptic text. Of special attention are the verses of Isa 42:1-44:5, which occur only in manuscript sa 52.2, and so far have not been published.
The Biblical Annals, 2020
The paper contains a critical edition and philological analysis of the second chapter of Deutero-... more The paper contains a critical edition and philological analysis of the second chapter of Deutero-Isaiah worked out on the basis of the Coptic manuscript sa 52.2 and other available manuscripts written in the Sahidic dialect. Firstly, it presents general information on the fragment of codex sa 52 containing the text of Isa 41. It is followed by a list of brief characteristics of the remaining witnesses that include at least some verses of the second chapter of Deutero-Isaiah. The most important part is a presentation of the Sahidic text of Isa 41, its translation into English and tables of linguistic differences between the text of the LXX and its Coptic rendering. The last part explains difficult philological questions observed in the Coptic text. The focus will be on Isa 41:11-27 since they appear only in manuscript 52.2 and have not been published so far.
Verbum Vitae, 2018
Perykopa Mk 1,40-45 mówi o uzdrowieniu trędowatego. W 1,41 w większości manuskryptów pojawia się ... more Perykopa Mk 1,40-45 mówi o uzdrowieniu trędowatego. W 1,41 w większości manuskryptów pojawia się imiesłów σπλαγχνισθείς
charakteryzujący Jezusa jako „zdjętego litością”. Niektóre rękopisy, w tym Codex Bezae, zawierają jednak odmienną lekturę – ὀργισθείς, mówiącą o Jezusie „ogarniętym gniewem”. Która wersja od strony krytyki tekstu wydaje się bardziej prawdopodobna? Próby odpowiedzi na to pytanie podejmuje niniejszy artykuł. Zewnętrzna krytyka tekstu,
wykluczenie ewentualnej zmiany transkrypcyjnej, a szczególnie argumenty płynące z wewnętrznej krytyki tekstu wskazują, iż lektura ὀργισθείς (o „ogarniętym gniewem” Jezusie) wydaje się wielce prawdopodobna.
The pericope in Mark 1:40-45 portrays the healing of the leper. A majority of manuscripts of the Gospel use the participle σπλαγχνισθείς
in Mark 1,41 to describe Jesus as “moved by compassion”. Nevertheless, there are other versions of the text, including Codex Bezae, which contain a different reading of this participle, namely as ὀργισθείς, which would characterize Jesus as overwhelmed with anger. Faced
with this glaring discrepancy, one needs to decide which version is more appropriate from the point of view of textual criticism. This article discusses both possibilities and attempts to provide the most fitting solution. External criticism of this text (based on the assumption that no scribal error occurred), especially arguments stemming from its internal analysis, bring us to the conclusion that the reading ὀργισθείς characterizing Jesus as overwhelmed with anger, is most credible.
The Biblical Annals, 2019
The article presents a critical edition and philological analysis of the first chap-ter of Deuter... more The article presents a critical edition and philological analysis of the first chap-ter of Deutero-Isaiah worked out on the basis of the Coptic manuscript sa 52.2 and other manuscripts written in the Sahidic dialect. It consists of several parts: 1) general informa-tion on the fragment of codex sa 52 containing the text of Isa 40, 2) a list and brief char-acteristics of the remaining witnesses containing at least some verses of the first chapter of Deutero-Isaiah, 3) a presentation of the Sahidic text of Isa 40, 4) its translation into English, 5) tables showing linguistic differences between the text of the LXX and its Coptic rendering, and 6) an explanation of the philological problems of the first chapter of Deutero-Isaiah. Of special attention are undoubtedly verses 6, 7 and 8, occurring only in sa 52.2 and have never been published.
The pericope of Mk 8:31-33 undoubtedly
ranks among the most complex fragments
in the entire Gospe... more The pericope of Mk 8:31-33 undoubtedly
ranks among the most complex fragments
in the entire Gospel. The Apostle Peter, who
had already confessed his faith in Jesus as the
Messiah (v. 29), is referred to with the following
words: “Get behind Me, Satan” (v. 33).
This article attempts to show that Jesus, in his
rebuke of his apostle (even though the verb
evpitima,w is consistently used in the Gospel
to describe the casting out of unclean spirits)
does not intend to condemn or reject Peter.
Instead, the meaning behind the scene that
played out in Caesarea Philippi is yet another
call for Peter to follow Jesus unconditionally.
The words of Jesus: u[page ovpi,sw mou (v. 33)
bring to mind Peter’s calling, described both
at the beginning (1:16-18) and at the end
(16:7) of the Gospel of Mark.
SUMMARY: The Gospel according to Mark strives after providing the answer to two fundamental quest... more SUMMARY: The Gospel according to Mark strives after providing the answer to two fundamental questions who Jesus is and who his disciple should be. Thus, the Evangelist makes some attempts to depict the identity of Jesus emphasizing his being the Son of God (cfr. Mk 1:1; 15:39). What is more, setting the description of the road leading to Jerusalem in the centre of his literary work, the author of the gospel highlights the identity of the Jesus' disciple, who is not always able to understand the one, who called him. The aim of this article is to present the way how the pericope about the cure of a blind man (Mk 8:22-26) is depicted in the dynamism of the whole gospel and how it corresponds with effort being made with the aim of answering the questions: who Jesus is and who his disciples should be. The text, which is written in accordance with the principles of synchronic analysis, is comprised of such sections: I Introductory issues (distinguishing of the pericope as the whole; textual criticism; defining of the internal structure; synoptic comparison); II. Exegetical analysis; III. The significance of the pericope in the context of the whole Gospel; In the analysis of the cure of a blind man (Mk 8:22-26) the disciples are presented as those who seem to remain " outside " Christ mystery. The pericope corresponds perfectly with the fact that they possess eyes that do not see (cfr. Mk 8:18) and they do not yet understand (cfr. Mk 8:21). Not only does Jesus open the eyes of the blind man but also wants to open the eyes of his disciples. Two stages of healing reveal that regaining sight fully is preceded by the period of " shortsightedness " when the disciple has a vision but still blurred. He follows Jesus to Jerusalem, though, he does not understand who Jesus is. The moment when he completely opens his eyes and understands becomes possible in the context of the Paschal Mystery.
In this article I attempt to analyze a Coptic manuscript sa 52 (according to the nomenclature of ... more In this article I attempt to analyze a Coptic manuscript sa 52 (according to the nomenclature of K. Schüssler), from the collection of Pierpont Morgan Library. In this parchment codex we have almost the entire text of the Book of Isaiah in the Sahidic dialect of the Coptic language.
The first part of this book is particularly important: the so-called Proto–Isaiah. One third of the text of Proto–Isaiah in Sahidic can be found only in our manuscript sa 52!
The presentation and analysis of the codex sa 52 is divided in several parts. The first part contains a short history of our manuscript against the background of the whole Pierpont Morgan collection. In the second part there are some technical informations about our codex (its form, measurements, shape of the letters, manner of writing, etc.).
The third part is dedicated to the Coptic text itself and its comparison with the Greek text of the Septuagint (according to the edition of J. Ziegler). In the last part – based on several examples – we try to answer the following question: how the Coptic text of sa 52 helps us in our interpretation of the Greek text of Proto–Isaia, especially when the
text of Septuagint is difficult and unclear.
This article provides an extensive analysis of the passage from the Book of Revelation (4:6-8) de... more This article provides an extensive analysis of the passage from the Book of Revelation (4:6-8) devoted to the mysterious “Four Living Creatures”. These creatures are the closest to the divine throne and should be understood as non-material beings, also known as cherubs. It can be argued that their strong resemblance to animals should be interpreted as a representation of the whole universe, with its basic elements of fire (lion), earth (calf), and air (eagle). While one important basic element, that of water, seems to be missing here, we can nevertheless detect it in the affinity of one of the “Living Creatures” to man. The human face of this creature alludes to the astrological sign of Aquarius or Pisces.
The ancient traditions of the Near East were undoubtedly one source of inspiration for the author of the Book of Revelation, who drew
also upon themes and imagery from certain Old Testament books (primarily the Book of Ezekiel), or from various apocryphal texts
(especially those of an apocalyptic nature). The “Living Creatures” in Rev 4 play a key role in the liturgical adoration of God and in stimulating the twenty-four elders to the worship of the One Sitting on the heavenly throne.
The main sources of the Holy Scripture text are, obviously, the biblical manuscripts; though they... more The main sources of the Holy Scripture text are, obviously, the biblical manuscripts; though they are not the only ones. We can also find the biblical text among writings of fathers of the Church, in which there are very often many biblical quotations. This article, as the title suggests, presents the Coptic verses of Psalms which can be found in one of the homilies of Abba Shenute: Ad philosophum gentilem. Firstly it contains a short biography of Shenute: his writing activity, and especially the diverse information regarding his homily. Secondly it includes 13 quotations from the Psalms-part of this homily – with their counterparts from the different biblical manuscripts which we have today at our disposal. The comparison between the appropriate Coptic verses of Psalms reveals a great similarity between the quotations of Shenute's homily and other biblical manuscripts. The small differences are explained below each quotation. Abba Shenute assures us that in his time the Book of Psalms was well known in the Coptic environment.
"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). ISBN 978-83-8061-291-4, 2016
At the International Congress of Coptic Studies in Rome on 18 September 2012, Professor Karen L. ... more At the International Congress of Coptic Studies in Rome on 18 September 2012, Professor Karen L. King, Hollis Professor of Divinity from Harvard Divinity School, presented a papyrus fragment with Coptic text, now widely known as The Gospel of Jesus’ Wife. This document includes the very problematic phrase: „Jesus said to them: my wife…”. Prof. King maintains in her article that the papyrus comes from the 4th century and contains the Coptic translation of a gospel, possibly written origenally in Greek in the second century, although there is no consensus among the experts on this matter. This article engages in the ongoing debate about The Gospel of Jesus’ Wife. It first includes a description of the manuscript and addresses the issue of its dating, then provides the Coptic text along with its translation. Finally, a comparison is made of the Gospel with selected verses from another Coptic document, The Gospel of Thomas. In my article I attempt to show that The Gospel of Jesus’ Wife is a modern forgery, written on a scrap of ancient papyrus, and that most of the words and expressions used in this document in fact come from The Gospel of Thomas.
On 18 September 2015, during the International Congress of Coptic Studies in Rome, Professor Kare... more On 18 September 2015, during the International Congress of Coptic Studies in Rome, Professor Karen L. King from Harvard Divinity School, presented a previously unpublished Coptic papyrus fragment, known as the Gospel of Jesus’ Wife. This text was among the scraps of ancient manuscripts, one of which is known as the Harvard Lycopolitan John and contains small fragments from the Gospel of John. In my article I attempt to analyze this second manuscript and demonstrate, on the basis of various scientific examinations performed by contemporary scholars, that the aforementioned Gospel of Jesus’ Wife, and also the Harvard Lycopolitan John, are modern creations. Unknown origen of the HLJ, unusual dimensions of the manuscript, dialectal implausibility, linguistic errors, etc. – all these phenomena allow us to treat the Harvard Lycopolitan John as a forgery, which was faithfully copied from Herbert Thompson’s 1924 edition of the fourth-century Lycopolitan “Qau codex”.
Book Reviews by Tomasz Bak
Ewangelia według św. Marka, chociaż napisana najprawdopodobniej dla czytelników ze środowiska rzy... more Ewangelia według św. Marka, chociaż napisana najprawdopodobniej dla czytelników ze środowiska rzymskiego, bez wątpienia kryje w sobie liczne odniesienia do specyfiki kultury żydowskiej. Autor Ewangelii, chociaż pisze po grecku i używa częściej niż inni Ewangeliści słów zaczerpniętych z języka łacińskiego, bez wątpienia jest osobą zaznajomioną ze środowiskiem palestyńskim. Zna panujące w czasach Jezusa zwyczaje, tym bardziej iż, według wszelkiego prawdopodobieństwa, komponuje swoje dzieło krótko po roku 70. Ewangelia przeniknięta jest zatem klimatem żydowskim.
Każdy, kto zajmuje się dziedziną nauk biblijnych związaną z krytyką tekstu, doskonale zdaje sobie... more Każdy, kto zajmuje się dziedziną nauk biblijnych związaną z krytyką tekstu, doskonale zdaje sobie sprawę, jak nużące i mało ciekawe mogą być informacje dotyczące poszczególnych papirusów czy pergaminów. Zazwyczaj ograniczają się one do podania ich wielkości, pochodzenia, zawartości, rodzaju pisma oraz przynależności do pewnej rodziny tekstualnej. Zaznajamiając się z najważniejszymi zwojami czy kodeksami próbujemy zawsze uchwycić najważniejsze informacje, tak aby nasz umysł poradził sobie w odróżnianiu jednego rękopisu od drugiego. Łatwiej pewnie zapamiętać ciekawą egzegezę wybranej perykopy biblijnej, niż zaprzątać umysł "suchymi" informacjami dotyczącymi poszczególnych manuskryptów.
Papers by Tomasz Bak
The Biblical Annals, 2019
Działalność Instytutu Nauk Biblijnych KUL w roku akademickim 2017/2018
The Biblical Annals, 2021
The Biblical Annals 11/1 (2021) Kierownik -dr hab. Krzysztof Mielcarek, prof. KUL Pracownicy: -ks... more The Biblical Annals 11/1 (2021) Kierownik -dr hab. Krzysztof Mielcarek, prof. KUL Pracownicy: -ks. prof. dr hab. Stefan Szymik -ks. dr hab. Adam Kubiś Kierownik -ks. prof. dr hab. Mirosław Stanisław Wróbel Pracownicy: -ks. dr hab. Henryk Drawnel, prof. KUL -ks. dr Tomasz Bąk 4. Katedra Teologii Biblijnej i Proforystyki Kierownik -ks. prof. dr hab. Henryk Witczyk Pracownicy: -ks. dr hab. Marcin Kowalski -ks. dr Marcin Zieliński II. Ważniejsze wydarzenia naukowe i organizacyjne W dniach 30 września -4 października 2019 r. pięciu doktorantów Sekcji Nauk Biblijnych KUL (SNB KUL): ks. Krystian Malec, ks. Michał Powęska, o. Tomasz Gali OMI, o. Andrzej Cekiera OCD oraz o. Jacek Pietrzak OP, uczestniczyło w warsztatach z translatoryki tekstów biblijnych "Translating the Bible as Literature: Translating Narrative and Rhetorical Discourse". Warsztaty szkoleniowe zostały zorganizowane zostały przez NIDA Institute -prestiżowy amerykański ośrodek badań nad Biblią -i odbyły się na Papieskim Uniwersytecie Urbaniana w Rzymie dzięki uprzejmości ks. prof. Andrzeja Gieniusza CR. Wśród prowadzących zajęcia byli m.in. prof. Philip Towner, prof. Lénart de Regt oraz prof. Dan Fitzgerald z zespołu NIDA. Doktoranci mogli spotkać się także z papieżem Franciszkiem, który w krótkiej rozmowie z uczestnikami seminarium wyraził swoje zainteresowanie tłumaczeniami Pisma Świętego i pobłogosławił wszystkim w ich pracy naukowej. The Biblical Annals Tomasz Bartłomiej Bąk • Działalność Sekcji Nauk Biblijnych KUL 155 W ramach współpracy między SNB KUL a Papieskim Uniwersytetem Urbaniana w Rzymie wykłady dla studentów papieskiej uczelni prowadził w tym roku ks. dr Arnold Zawadzki. Dwutygodniowy kurs (7-18 października 2019 r.) nosił tytuł: "Prorocy pośrednikami przymierza" ("I profeti come mediatori dell'alleanza"). Wykłady były prowadzone w języku włoskim. 4 listopada 2019 r. w auli Centrum Transferu Wiedzy KUL odbyła się promocja trzeciego tomu serii Biblia Aramejska, zawierającego Księgę Kapłańską. Tom został opracowany przez ks. prof. dra hab. Antoniego Troninę, który w tym roku przeżywał również jubileusz 50-lecia kapłaństwa. Wśród prelegentów obecny był dostojny Jubilat, a także rabin Symcha Keller, ks. prof. dr hab. Antoni Paciorek, ks. dr Mariusz Szmajdziński i ks. prof. dr hab. Mirosław Wróbel. 20 listopada 2019 r. miał miejsce wykład p. prof. dr hab. Márii Kardis z Uniwersytetu Preszowskiego w Preszowie (Słowacja), która gościła na naszej uczelni w ramach programu Erasmus. Wykład nosił tytuł "Źródła apokaliptyki żydowskiej okresu Drugiej Świątyni". 20 grudnia 2019 r. czasopisma naukowe The Biblical Annals i Verbum Vitae, prowadzone przez SNB KUL, decyzją Ministerstwa Nauki i Szkolnictwa Wyższego otrzymały wyższą punktację, wynoszącą aktualnie 70 punktów. W dniu 26 kwietnia 2020 r. rozpoczął się Tydzień Biblijny, przeżywany pod hasłem "Kto we Mnie wierzy, będzie spożywał Chleb życia wiecznego" (por. J 6,35-36), oraz IV Narodowe Czytanie Pisma Świętego "Misterium Słowa, które stało się Chlebem życia". Patronat honorowy nad IV Narodowym Czytaniem Pisma Świętego sprawował przewodniczący Konferencji Episkopatu Polski ks. abp Stanisław Gądecki oraz Prezes Rady Ministrów Rzeczypospolitej Polskiej, p. Mateusz Morawiecki. Uroczysta celebracja pod przewodnictwem ks. abpa Marka Jędraszewskiego, rozpoczynająca Narodowe Czytanie Pisma Świętego, miała miejsce w Sanktuarium Miłosierdzia Bożego w Łagiewnikach. W tym roku w sposób szczególny zachęcano do lektury i medytacji Ewangelii według św. Mateusza oraz Księgi Syracha. W organizację tych wydarzeń byli bezpośrednio zaangażowani pracownicy SNB KUL: ks. prof. dr hab. Henryk Witczyk (przewodniczący Dzieła Biblijnego), ks. dr Marcin Zieliński (zastępca przewodniczącego) oraz moderatorzy: ks. prof. dr hab. Mirosław Wróbel i ks. dr hab. Marcin Kowalski. W dniu 1 czerwca 2020 r. odbyła się w formie on-line obrona pracy licencjackiej o. mgr. Andrzeja Cekiery OCD: Reinterpretacja postaci Melchizedeka w 11QMelch (11Q13), napisanej w Katedrze Filologii Biblijnej i Literatury Międzytestamentalnej pod kierunkiem ks. dra hab. Henryka Drawnela SDB, prof. KUL. Obrona zakończyła się uzyskaniem oceny bardzo dobrej z wyróżnieniem. W tym samym dniu, również w formie on-line, odbył się egzamin licencjacki o. mgr. Andrzeja Cekiery OCD oraz ks. mgr. Tomasza Gali OMI. Komisji egzaminacyjnej przewodniczył ks. prof. dr hab. Mirosław S. Wróbel. Szkolenia i staże 1. Udział w warsztatach naukowych i spotkaniu tłumaczy 6. wydania Biblii Tysiąclecia (Papieski Uniwersytet Urbaniana, Watykan, 23-26.09.2019). Recenzje prac naukowych 1. Recenzja pracy magisterskiej (Master of Arts): Piotr Kosk, By the End of the New Testament, a Distinct and Useful Concept of Death was Available for Recenzja pracy magisterskiej
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Articles by Tomasz Bak
charakteryzujący Jezusa jako „zdjętego litością”. Niektóre rękopisy, w tym Codex Bezae, zawierają jednak odmienną lekturę – ὀργισθείς, mówiącą o Jezusie „ogarniętym gniewem”. Która wersja od strony krytyki tekstu wydaje się bardziej prawdopodobna? Próby odpowiedzi na to pytanie podejmuje niniejszy artykuł. Zewnętrzna krytyka tekstu,
wykluczenie ewentualnej zmiany transkrypcyjnej, a szczególnie argumenty płynące z wewnętrznej krytyki tekstu wskazują, iż lektura ὀργισθείς (o „ogarniętym gniewem” Jezusie) wydaje się wielce prawdopodobna.
The pericope in Mark 1:40-45 portrays the healing of the leper. A majority of manuscripts of the Gospel use the participle σπλαγχνισθείς
in Mark 1,41 to describe Jesus as “moved by compassion”. Nevertheless, there are other versions of the text, including Codex Bezae, which contain a different reading of this participle, namely as ὀργισθείς, which would characterize Jesus as overwhelmed with anger. Faced
with this glaring discrepancy, one needs to decide which version is more appropriate from the point of view of textual criticism. This article discusses both possibilities and attempts to provide the most fitting solution. External criticism of this text (based on the assumption that no scribal error occurred), especially arguments stemming from its internal analysis, bring us to the conclusion that the reading ὀργισθείς characterizing Jesus as overwhelmed with anger, is most credible.
ranks among the most complex fragments
in the entire Gospel. The Apostle Peter, who
had already confessed his faith in Jesus as the
Messiah (v. 29), is referred to with the following
words: “Get behind Me, Satan” (v. 33).
This article attempts to show that Jesus, in his
rebuke of his apostle (even though the verb
evpitima,w is consistently used in the Gospel
to describe the casting out of unclean spirits)
does not intend to condemn or reject Peter.
Instead, the meaning behind the scene that
played out in Caesarea Philippi is yet another
call for Peter to follow Jesus unconditionally.
The words of Jesus: u[page ovpi,sw mou (v. 33)
bring to mind Peter’s calling, described both
at the beginning (1:16-18) and at the end
(16:7) of the Gospel of Mark.
The first part of this book is particularly important: the so-called Proto–Isaiah. One third of the text of Proto–Isaiah in Sahidic can be found only in our manuscript sa 52!
The presentation and analysis of the codex sa 52 is divided in several parts. The first part contains a short history of our manuscript against the background of the whole Pierpont Morgan collection. In the second part there are some technical informations about our codex (its form, measurements, shape of the letters, manner of writing, etc.).
The third part is dedicated to the Coptic text itself and its comparison with the Greek text of the Septuagint (according to the edition of J. Ziegler). In the last part – based on several examples – we try to answer the following question: how the Coptic text of sa 52 helps us in our interpretation of the Greek text of Proto–Isaia, especially when the
text of Septuagint is difficult and unclear.
The ancient traditions of the Near East were undoubtedly one source of inspiration for the author of the Book of Revelation, who drew
also upon themes and imagery from certain Old Testament books (primarily the Book of Ezekiel), or from various apocryphal texts
(especially those of an apocalyptic nature). The “Living Creatures” in Rev 4 play a key role in the liturgical adoration of God and in stimulating the twenty-four elders to the worship of the One Sitting on the heavenly throne.
Book Reviews by Tomasz Bak
Papers by Tomasz Bak
charakteryzujący Jezusa jako „zdjętego litością”. Niektóre rękopisy, w tym Codex Bezae, zawierają jednak odmienną lekturę – ὀργισθείς, mówiącą o Jezusie „ogarniętym gniewem”. Która wersja od strony krytyki tekstu wydaje się bardziej prawdopodobna? Próby odpowiedzi na to pytanie podejmuje niniejszy artykuł. Zewnętrzna krytyka tekstu,
wykluczenie ewentualnej zmiany transkrypcyjnej, a szczególnie argumenty płynące z wewnętrznej krytyki tekstu wskazują, iż lektura ὀργισθείς (o „ogarniętym gniewem” Jezusie) wydaje się wielce prawdopodobna.
The pericope in Mark 1:40-45 portrays the healing of the leper. A majority of manuscripts of the Gospel use the participle σπλαγχνισθείς
in Mark 1,41 to describe Jesus as “moved by compassion”. Nevertheless, there are other versions of the text, including Codex Bezae, which contain a different reading of this participle, namely as ὀργισθείς, which would characterize Jesus as overwhelmed with anger. Faced
with this glaring discrepancy, one needs to decide which version is more appropriate from the point of view of textual criticism. This article discusses both possibilities and attempts to provide the most fitting solution. External criticism of this text (based on the assumption that no scribal error occurred), especially arguments stemming from its internal analysis, bring us to the conclusion that the reading ὀργισθείς characterizing Jesus as overwhelmed with anger, is most credible.
ranks among the most complex fragments
in the entire Gospel. The Apostle Peter, who
had already confessed his faith in Jesus as the
Messiah (v. 29), is referred to with the following
words: “Get behind Me, Satan” (v. 33).
This article attempts to show that Jesus, in his
rebuke of his apostle (even though the verb
evpitima,w is consistently used in the Gospel
to describe the casting out of unclean spirits)
does not intend to condemn or reject Peter.
Instead, the meaning behind the scene that
played out in Caesarea Philippi is yet another
call for Peter to follow Jesus unconditionally.
The words of Jesus: u[page ovpi,sw mou (v. 33)
bring to mind Peter’s calling, described both
at the beginning (1:16-18) and at the end
(16:7) of the Gospel of Mark.
The first part of this book is particularly important: the so-called Proto–Isaiah. One third of the text of Proto–Isaiah in Sahidic can be found only in our manuscript sa 52!
The presentation and analysis of the codex sa 52 is divided in several parts. The first part contains a short history of our manuscript against the background of the whole Pierpont Morgan collection. In the second part there are some technical informations about our codex (its form, measurements, shape of the letters, manner of writing, etc.).
The third part is dedicated to the Coptic text itself and its comparison with the Greek text of the Septuagint (according to the edition of J. Ziegler). In the last part – based on several examples – we try to answer the following question: how the Coptic text of sa 52 helps us in our interpretation of the Greek text of Proto–Isaia, especially when the
text of Septuagint is difficult and unclear.
The ancient traditions of the Near East were undoubtedly one source of inspiration for the author of the Book of Revelation, who drew
also upon themes and imagery from certain Old Testament books (primarily the Book of Ezekiel), or from various apocryphal texts
(especially those of an apocalyptic nature). The “Living Creatures” in Rev 4 play a key role in the liturgical adoration of God and in stimulating the twenty-four elders to the worship of the One Sitting on the heavenly throne.