Volume 5, Issue 1, 2013
Articles published in the latest issue of Studia Biblica Slovaca
The Psalm 130 in Psalter and in the Gospel of Matthew
Petr MAREČEK
volume 5, issue 1, 2013, pages 1-24
DOI: https://doi.org/10.64438/sbsGWHF1884
Abstract
The purpose of this paper is on the one hand to draw attention to the message of Psalm 130 and its importance in the setting and the composition of the Book of Psalms and on the other hand to point out its usage in the Gospel of Matthew in connection with the presentation of the person of Jesus and his significance. This paper is divided into four main parts. The first part refers to the prominence and the importance of the Psalter and of the Psalm 130 both in Church and Judaism. The second part is concerned with the historical background of the origin of the Psalm 130 and with its
context in the Psalter. First, attention is paid to the question of the formation of the cycle of so-called “Songs of Ascents” or “Pilgrim Songs” (Psalm 120–134), further Psalm 130 is
discussed from the viewpoint of source criticism, form criticism and redaction criticism and finally the period and the milieu of the composition of Psalm 130 is determined. In the third part on the one hand the structure of the Psalm 130 is suggested and on the other hand an
exegesis of the text based on the structure proposed is offered. The fourth part focusses on the usage of Psalm 130 in the Gospel of Matthew, namely the presence of Psalm 130:8 in Matt 1:21. By the utilization of this OT text the evangelist Matthew does not only portray Jesus with the effective power which is reserved only to God and which belongs to his main characteristics but he also points out that the saving activity of God announced in Psalm 130:8 comes to its fulfilment in the work of Jesus Christ which is presented as a gift for “his people” which includes both Jews and Gentiles and which relates to “his Church” (Matt 16:18).
War Scroll XII and Its Allusions to Psalm 24
Libor MAREK
volume 5, issue 1, 2013, pages 41-57
DOI: https://doi.org/10.64438/sbsGWMY5349
Abstract
The War Scroll from among the Dead Sea Scrolls uses numerous biblical texts in different ways, quoting them explicitly in some instances, but mostly alluding to them and incorporating them into its own compositions. A significant part of this Old Testament material is from the Book of Psalms. Several allusions to Psalm 24 have been detected in col. XII of the War Scroll. This fact can have an impact on our understanding of Psalm 24, since the scholarly debate has not agreed on its specific historical background yet and its alleged function in the liturgy is still questioned. Studying these allusions, one has to avoid the danger of transferring the meaning of a more recent document (War Scroll) and its use of material from Ps 24 to the older document itself. At the same time, use of the older material shows how it was understood in successive periods plus the possible meanings to which the older document (Ps 24) was opening itself. Most likely the hymn XII,7-16 was intended for a moment during the actual combat and it combines liturgical features with a military context, thus conveying the idea of holy war. Here the two titles from Ps 24 are being used: “King of glory” and “War Hero”. The explicit presence of God as a strong hero in the army is a guarantee of success and victory, now envisioned for the future. The second instance is a reworking of Ps 24:7.9 “Lift up your heads, O gates; rise up, you ancient portals, that the king of glory may enter” into “Open your gates continuously so that the wealth of the nations can be brought to you” (XII,13-14). There is continuity as far as the military context is concerned, but the emphasis is shifted to the profit of people involved in the war now.
The Technique of Translating from Biblical Greek (2): Kinds of Translation Technique in Translating Ancient Literature and the Example of the Translation of Participles in the Slovak Commentary Translation
Helena PANCZOVÁ
volume 5, issue 1, 2013, pages 58-73
DOI: https://doi.org/10.64438/sbsGWXS5468
Abstract
For a translator of ancient literature three basic techniques are considered legitimate: philological, cultural, and commentary translation – all of them respect the principle of the functional equivalence. While being linguistically faithful to the original, the philological translation chooses the most elegant way of expression. Explanatory notes are concise. The cultural translation attempts to “translate” cultural realia as well. Any commentary is built into the text of the translation itself. A commentary translation chooses such a translational equivalent that is formally closest to the original expression – it respects also the formal correspondence as far as possible. Such a translation does not have any life of its own, but forms a Siamese twin with the exhaustive textual commentary. Studia Biblica Slovaca Technika prekladu z biblickej gréčtiny (2): 73 The commentary translation with its secondary principle of formal correspondence is often confused with the illegitimate translation technique of the literal translation. The difference between them is shown on the example of participles. Linguistic analysis of the original recognizes several kinds of usage: (1) adjective participles, (2) adverbial and predicative participles, (3) analytic verbal expressions, (4) graphic participles, (5) participles expressing purpose, (6) construction of the type ei=pen le,gwn, (7) Greek participle as the translation of the Hebrew absolute infinitive. Each of these groups should be restructured in Slovak in a different way. Within the boundaries of one group, however, the translation is consistent.
“From the Mouth of Infants and Nursing Babes…” Psalm 8:2b,3 and Its Echo in Matt 21:16
Marek VAŇUŠ
volume 5, issue 1, 2013, pages 25-40
DOI: https://doi.org/10.64438/sbsGYWJ1687
Abstract
Psalm 8 is one of those psalms that elicit a wide range of reactions, and not only among scholars. It is cited in the New Testament several times. The present article focuses on verses 2b and 3 which are probably influenced by later redaction (during the time of the Exile and shortly after). After a textual critical overview of these verses (the question of ʼăšertenāh andʼōz) as well as some notes regarding their interpretation, the article proceeds to consider their theological content, in particular from the perspective of the Exodus events. The second part of the article deals with the New Testament citation of Ps 8:3 in Mt 21:16, in the context of Jesus’ cleansing of the Temple and the children’s acclamation of him. Unlike the other Synoptic accounts, the one of Matthew introduces – along with the chief priests – the blind and the lame, and also the children. Their role here, as well as in other Matthean texts where children are involved, is to aid in understanding Jesus’ point in citing the Psalm in 21:16. Particularly inspiring, in connection with the expression paídes, is the episode at beginning of the gospel about the massacre of the infants. The link to the Exodus events sheds light on the Temple episode, too. Children represent the community persecuted for its confession of Christ while, at the same time, already participating in His victorious power. In citing the Psalm, therefore, Matthew develops its christological and ecclesiological dimensions.
Why “You Have Denied Him” in Ps 8:6a
Blažej ŠTRBA
volume 5, issue 1, 2013, pages 74-85
DOI: https://doi.org/10.64438/sbsGXDL8838
Abstract
Created and glorified human being is the main theme of the central verses of Psalm 8 (vv. 5-6). Based on lexical arguments, v. 6a could be translated “you have denied him a little bit of God”. Reasoning is supported by the observation of key terms “man” ~d”a’ and “God” ~yhil{a/ (365 occurrences) in the Psalter, by a thoughtful literary placement of Psalm 8 in the context of Psalms 3–8 and by literary-thematic relation of Psalm 8 with the story of creation in Genesis 1. Psalm 8:6 introduces humans to a fuller understanding of the reality of the human relation to God. That a person does not have a divine faultlessness, it is not because of God’s arbitrary decision. Humans were denied of divine perfection not primarily because of sin, but as the psalm highlights, because they are creatures and (they are) not (equal to) God.
VARŠO, Miroslav: Obadiah, Jonah, Micah (Commentaries on the Old Testament 2), Trnava: Dobrá kniha, 2010. 320 pp. ISBN 978-80-7141-690-6.
Blažej ŠTRBA
volume 5, issue 1, 2013, pages 86-89
DOI: https://doi.org/10.64438/sbsGYGQ7069