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Tytuł:: „Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej Część II
„Pilate saith unto him: What is truth?” Emet and alētheia in Jewish and Greco-Roman Tradition. Part 2
Autorzy:: Gajewski, Wojciech
Powiązania:: https://bibliotekanauki.pl/articles/425366.pdf
Data publikacji:: 2014
Wydawca:: Parafia Ewangelicko-Augsburska w Gdańsku z siedzibą w Sopocie
Tematy:: Truth
lexeme alētheia
New Testament
intertestamental Jewish literature
Opis:: The article continues to analyze the lexeme alētheia in the NT texts, aside from the Corpus Johanneum. The conclusions of the analysis point to a heterogeneity of influence. The inspiration has been observed to come both from the classic interpretation of the term (that of conformity to the reality) as well as its usage in the Old Testament or the literature of the Second Temple Judaism. The Synoptic authors in the vast majority used the lexeme alētheia in the meaning of the correspondent definition (that of conformity to the physical and metaphysical reality), and also in a manner similar to the Hebrew meaning of amen. Referring to the Old Testament announcements, they pointed to the fulfillment of the promises in the person of Jesus Christ and in the life of the early Church. According to Matthew and Mark, Jesus did not use this term, while Luke recorded several such instances, one of which is particularly interesting (Luke 16:11). His use of the adjective alēthinos in the parable shows physical goods in juxtaposition with true goods, and the context indicates the initiation base, similar to Jas 1:18 and 2 Pt 2,12. Paul used the lekseme alētheia in its various shades and configurations (the truth of God, the word of truth, the knowledge of truth, the reception of truth, and the truth of Christ). Besides the classic interpretation, he can be said to have contributed to the emergence of synonymy between the concepts of "truth" and "The Gospel". The term was used in a similar way in the letters of James and Peter. This shows the influence of the Qumran literature or – in more general terms – the theological and linguistic concepts of the early Judaism. We can also find specific examples of associating truth directly with the person of Jesus of Nazareth. Truth possesses not only intellectual value, nor is it equal to doctrine, but there has to be consistency between words and deeds, doctrine and morality.
Źródło:: Gdański Rocznik Ewangelicki; 2014, 8; 246-264
1898-1127
Pojawia się w:: Gdański Rocznik Ewangelicki
Dostawca treści:: Biblioteka Nauki

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Tytuł:: „Rzekł mu Piłat: Co to jest prawda?” ’Emet i alētheia w tradycji żydowskiej i grecko-rzymskiej. Kulturowo-teologiczne odczytanie J 8,31-32 i J 18,37-38a Cz.1
„Pilate saith unto him: What is truth?” Emet and alētheia in Jewish and Greco-Roman tradition. Cultural-theological reading of J 8,31-32 and J 18,37-38a. Part 1
Autorzy:: Gajewski, Wojciech
Powiązania:: https://bibliotekanauki.pl/articles/425516.pdf
Data publikacji:: 2013
Wydawca:: Parafia Ewangelicko-Augsburska w Gdańsku z siedzibą w Sopocie
Tematy:: Truth
'emet
alētheia
Old Testament
Greek philosophy
Opis:: During the interrogation of Jesus before the tribunal of Pilate a question is posed: “What is truth?” (Gospel of John). The author makes it a canvas of the article and on this basis in the first part he wants to present similarities and differences in perception of truth in Jewish and Greco-Roman tradition. He starts from the meaning of the Hebrew term ’emet and analyses its use in the Old Testamental environment as well as in the intertestamental period (Qumran, Philo of Alexandria). The term ’emet is much more capacious than its Polish equivalent and it means the truth as well as faithfulness, reliability, stability. In the OT writings it plays an important role in relation to God and His word as well as God’s deeds (eg. the Law, the Covenant), and together with the word hesed it constitutes a characteristic hendiadys. The Jews, however, knew also use of the term ’emet similar to the contemporary (compliance of a spoken judgment with reality; in this way it was used in everyday speech and the judiciary). In later texts it appears in the sense of knowledge hidden from the profanes, having its source in heaven and passed by messengers-angels to sages and prophets. Those in turn were to instruct worthy people, who in this way are acquainted with God’s plans. In the Greek culture, at least from the times of Parmenides, the truth (alētheia) was identified with being. Some philosophers identified pre-being with Deity (Xenophanes) or the Rule/Rules of the world (archē/archai). This concept was professed, among others, by Socrates, Plato and Aristotle, although each one of them within specifically conceived metaphysics. The objective nature of truth was negated by sophists, followed by agnostics. In other philosophical schools alētheia was conceived in close relation to ethics. However, depending on the schools and even on the period of their development, certain changes occurred, as in the case of intermediate and younger Academy (moderate skepticism and probabilism). In Rome, where the stoic mainstream and eclecticism (Cicero) dominated, awareness of the variety of definitions of truth led to the attitude of keeping distance to any certainties. Philosophising Romans, especially the skeptics and eclectics, referred to the principle of probability and common sense.
Źródło:: Gdański Rocznik Ewangelicki; 2013, 7; 267-295
1898-1127
Pojawia się w:: Gdański Rocznik Ewangelicki
Dostawca treści:: Biblioteka Nauki

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