Papers by Michał Klukowski
„I dam wam serce nowe”. Księga pamiątkowa dla o. prof. dr. hab. Andrzeja S. Jasińskiego OFM z okazji 70. rocznicy urodzin, 2023
Ruch Biblijny i Liturgiczny, 2023
Artykuł porusza problematykę rękopisów biblijnych odkrytych w latach 40. i 50. na Pustyni Judzkie... more Artykuł porusza problematykę rękopisów biblijnych odkrytych w latach 40. i 50. na Pustyni Judzkiej, w relacji do jedynej polskiej publikacji w języku polskim poświęconej temu zagadnieniu w całości. W artykule zawarte są informacje aktualizujące lub uzupełniające tę publikację w czterech aspektach: problemie identyfikacji tekstów biblijnych oraz sporządzania ich wykazu; kwestii kanonu biblijnego; identyfikacji rodzin tekstualnych w biblijnych tekstach z Pustyni Judzkiej; próbie wyjaśnienia wyłonionych w tych tekstach rodzin tekstualnych.
Revue de Qumran, 2023
The paper deals with the problem of non-sacrificial slaughter in MMT
(B 27–31). The key to unders... more The paper deals with the problem of non-sacrificial slaughter in MMT
(B 27–31). The key to understanding the controversy on this issue is the phrase כי א[ם ב]צפון המחנה “un[less in] the north of the camp,” which appears after the quotation formula כתוב, and which is neither part of Scripture nor the authors’ opinion. The expression was probably added to the law of Lev 17:3, which makes an exception to the absolute ban on non-sacrificial slaughter in Jerusalem. According to this clause, non-sacrificial slaughter could take place in the northern part of the city, i.e. close to the sanctuary, under the supervision of the priests. By adding this clause, the opponents might have wanted to relax this radical and impractical precept that prohibited non-sacrificial slaughter. However, the authors of MMT strongly upheld this law.
Dead Sea Discoveries , 2024
The analysis of the uses of the passive participle כתוב in the halakhic section of MMT shows t... more The analysis of the uses of the passive participle כתוב in the halakhic section of MMT shows that the כתוב formula introduces keywords rather than summative quotations. By quoting keywords, the authors of MMT enable their addressee to easily identify a passage from Scripture. The way in which the scriptural passage is quoted suggests that the words introduced by the formula have been selected so that they are appropriate for only one passage, and that the addressee knows perfectly well to which passage the author refers. The selection of keywords does not allow us to note any exegetical act in it; it is only about quoting a text, which in itself is an argument in the polemic.
The Biblical Annals, 2023
This publication presents a preliminary bibliography of material on the Dead Sea Scrolls for the ... more This publication presents a preliminary bibliography of material on the Dead Sea Scrolls for the years 1947-2022 (spring), which includes only Polish authors' works which were published. The bibliography has been divided into four parts. The first part gives a list of recent Polish bibliographies, the second one contains monographs and collective works, the third one comprises book chapters and articles appearing in collective works, and the fourth part-papers published in periodicals. The entire work is preceded by a list of abbreviations.
Dead Sea Discoveries, 2023
The paper discusses four motifs of the king in 4QMMT: (1) blessings and curses in the history of ... more The paper discusses four motifs of the king in 4QMMT: (1) blessings and curses in the history of the monarchy (C 18–20); (2) call to reflect on the deeds of the kings of Israel (C 23b–24); (3) call to study the writings related to King David (C 10); and (4) call to reflect on David’s deeds (C 25–26). The analysis of these motifs leads to the conclusion that they were not only intended to show the addressee the kings of Israel as role models, but by intertwining them with quotations from the Book of Deuteronomy, they were also to serve as historical evidence that would testify to the veracity of the blessings and curses foretold in the Law (Deut 28–30), and as a result, underline the seriousness of the situation in which the Law was still not properly obeyed in Israel.
Łódzkie Studia Teologiczne , 2022
The article deals with the emergence of the biblical canon in the light of the Qumran manuscripts... more The article deals with the emergence of the biblical canon in the light of the Qumran manuscripts. In the first part of the article, the author explains the terminology of the literature on the subject. In the second part, it presents the criteria on the basis of which a given book is considered authoritative. In the third part, it presents the issues of data interpretation based on these criteria.
Księga Proroka Ezechiela. Nowy Komentarz Ez 36-39, 2021
The Biblical Annals, 2022
The article discusses Elisha Qimron's suggestion that the syntagm חוק ומשפט וטהרה (B 52 = 4Q394 8... more The article discusses Elisha Qimron's suggestion that the syntagm חוק ומשפט וטהרה (B 52 = 4Q394 8 IV,2; 4Q396 1-2 II,3-4) from 4QMMT indicated the tripartite division of Jewish law in the understanding of the Qumran community. The first part presents the context of the use of חוק ומשפט וטהרה in 4QMMT, and briefly analyses the use of each of these terms in the literature of the Second Temple Period. The second part raises arguments refuting E. Qimron's idea and proposes an alternative meaning of חוק ומשפט וטהרה.
Verbum Vitae , 2020
The article presents the major hypotheses concerning the emergence of the 364-day calendar within... more The article presents the major hypotheses concerning the emergence of the 364-day calendar within Judaism and the related calendrical controversy, which presumably caused the separation of a certain group of Jews, known to us as the Qumran Community, from the temple cult in Jerusalem. It is not known whether the 364-day calendar tradition is older than that of the Astronomical Book, or whether the adoption of this tradition was accompanied by conflicts. The Qumran texts do not provide unequivocal evidence for any calendrical polemics. The only witness to these polemics is The Book of Jubilees, copies of which were found in the Qumran library. However, the Qumran Community itself did not share the radical line of The Book of Jubilees, which condemns reliance on the moon in time-keeping. The 364-day calendar is presumed to have been a distinctive feature of the Qumran Community, which however did not arouse any controversies within Second Temple Judaism.
Verbum Vitae, 2019
This article presents a 364-day year as a schematic
year, being an innovation within Second
Templ... more This article presents a 364-day year as a schematic
year, being an innovation within Second
Temple Judaism which emerged from Neo–
Babylonian astrology in the Hellenistic period.
The very first appearance of the year is found in
the Enochic Astronomical Book (1 Enoch 72–
82), after which it was set in the context of the
covenant by an author of the Book of Jubilees.
Scholars suggest that the year was transformed
from a Babylonian ideal year (i.e. 360-day year)
into the 364-day year by means of four phenomenal
days added singly at the end of each
quarter, so as to adjust the year to a sabbatical
temporal system. In the Qumran scrolls, the
364-day year is a common denominator for all
calendrical texts.
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Artykuł przedstawia rok 364-dniowy jako rok
schematyczny, będący innowacją w ramach
judaizmu Drugiej Świątyni, która wyłoniła się
z astrologii mezopotamskiej. Po raz pierwszy na
gruncie judaizmu rok ten spotykamy w Księdze
Astronomicznej (1 Hen 72–82), a następnie
w Księdze Jubileuszy, której autor włącza go
w ramy przymierza z Bogiem. Rok schematyczny
prawdopodobnie wyłonił się z babilońskiego
roku idealnego, złożonego z 360 dni, do którego
dodano cztery dodatkowe dni, po jednym
na koniec każdego kwartału, tak aby dostosować
go do cyklu szabatowego. Świadkami tego
dostosowania są zwoje wspólnoty z Qumran,
w których wszystkie teksty kalendarzowe opierają
się na 364-dniowym roku. Roku schematycznego
nie należy ściśle utożsamiać z rokiem
słonecznym, gdyż uwzględnia on również fenomeny
związane z księżycem.
Verbum Vitae, 2018
There are two passages about acts of tearing
in the Gospel of Matthew. The first one
is when the ... more There are two passages about acts of tearing
in the Gospel of Matthew. The first one
is when the High Priest tore his robes after
hearing supposed blasphemy against God
from Jesus’ mouth (26,65), and the second
when the Temple curtain was torn in two
from top to bottom (27,51). In this article
I try to show that the tearing of the Temple
curtain was God’s response to the previous
act of the High Priest tearing his robes. The
Old Testament tradition confirms that the
tearing of clothes was a sign of grief or anger
in response to blasphemy. Although the
tearing of the Priest’s robes was forbidden
by the Law (Lev 10:6; 21:10), the Mishnaic
tradition testifies that the High Priest could
have torn his robes immediately after hearing
a blasphemy against God. It is possible that
Matthew saw in the Temple curtain a sort of
symbolic image of the robes of God, and that
by tearing this curtain God expressed his grief
and anger towards blasphemy against himself,
i.e. the mocking and cursing of his Son. It is interesting that the curtain was torn in two
from top to bottom, just like the Mishnah
specifies that the High Priest had to tear his
robe from top to bottom. There are two possible
problems challenging my hypothesis. First,
the Mishnah (though undoubtedly containing
earlier traditions) is a later work than the
Gospel of Matthew. Secondly, Matthew employs
two different verbs to describe the acts
of tearing, the priestly robe versus the veil.
Studia Oecumenica, 2016
The article presents a discussion of and elaboration upon the hermeneutical statement received by... more The article presents a discussion of and elaboration upon the hermeneutical statement received by the LWF Council in 2016 entitled " In the Beginning was the Word ". The Bible in the Life of the Lutheran Communion. The document engages the question of how Lutheran churches in many far-flung and varied contexts can reach some shared, mutual understanding regarding their reading and interpretation of biblical texts. The answer is that the whole Bible, particularly the most difficult passages, must be interpreted in light of its salvific message and also with regard to Luther's crucial hermeneutical rules (Was Christum treibet). The key concept emphasizes that a reading of the Bible has a dynamic character: neither the Bible nor our situation is static. It means that our biblical interpretation may be a kind of " hermeneutical spiral " which is indeed a listening to the word of God along with the questions of our time and contexts. Consequently, a biblical text may have a different meaning in different parts of the world. Furthermore, the document emphasizes the importance of theological education in order to prepare pastors, teachers and leaders for effectively interpreting Scripture.
Streszczenie Artykuł stanowi omówienie dokumentu wydanego w 2016 r. przez Światową Federację Luteranów " Na początku było Słowo ". Biblia w życiu wspólnoty luterańskiej, poświę
Niewiastę dzielną kto znajdzie? (Prz 31,10). Rola kobiet w biblijnej historii zbawienia, 2016
Matthew's account of the trial of Jesus contains a few passages that belongs only to his work. On... more Matthew's account of the trial of Jesus contains a few passages that belongs only to his work. One of these is the mention of Pilate's wife who sent him the message Have nothing to do with that righteous man. I suffered much in a dream today because of him. Dreams are an unquestionable source of divine guidance in Matthew, therefore Pilate's wife is only a puppet in God's hands who testifies to Jesus' righteousness. The adjective " righteous " in her mouth is used to describe Jesus as properly religious person with reference to contemporary religious standards. In this way Jesus is said to be innocent of the charges levied against him. The intervention of Pilate's wife serves only to deepen the guilt of her husband who rejects divine revelation the same as the Jewish leaders and the crowds. This scene does not seem to be based on a historical event but rather is the result of Matthew's literary work. It is likely that Matthew based the scenario on haggadic material from the pseudepigraphical Testament of Joseph which is part of The Testaments of the Twelve Patriarchs. There we find a very similar motif involving Potiphar's wife, who intervened to save the innocent Joseph. Certainly the Gospel of Matthew gave rise to the tradition that the wife of Pilate (Claudia Procles), together with her husband, became Christians. Indeed, that is the reason she is recognized as a saint in two churches within the Eastern Christian tradition: the Eastern Orthodox Church and the Ethiopian Orthodox Church.
Book Reviews by Michał Klukowski
The Qumran Chronicle , 2022
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Papers by Michał Klukowski
(B 27–31). The key to understanding the controversy on this issue is the phrase כי א[ם ב]צפון המחנה “un[less in] the north of the camp,” which appears after the quotation formula כתוב, and which is neither part of Scripture nor the authors’ opinion. The expression was probably added to the law of Lev 17:3, which makes an exception to the absolute ban on non-sacrificial slaughter in Jerusalem. According to this clause, non-sacrificial slaughter could take place in the northern part of the city, i.e. close to the sanctuary, under the supervision of the priests. By adding this clause, the opponents might have wanted to relax this radical and impractical precept that prohibited non-sacrificial slaughter. However, the authors of MMT strongly upheld this law.
year, being an innovation within Second
Temple Judaism which emerged from Neo–
Babylonian astrology in the Hellenistic period.
The very first appearance of the year is found in
the Enochic Astronomical Book (1 Enoch 72–
82), after which it was set in the context of the
covenant by an author of the Book of Jubilees.
Scholars suggest that the year was transformed
from a Babylonian ideal year (i.e. 360-day year)
into the 364-day year by means of four phenomenal
days added singly at the end of each
quarter, so as to adjust the year to a sabbatical
temporal system. In the Qumran scrolls, the
364-day year is a common denominator for all
calendrical texts.
---------------------------------------------------------------------------------------------------------------
Artykuł przedstawia rok 364-dniowy jako rok
schematyczny, będący innowacją w ramach
judaizmu Drugiej Świątyni, która wyłoniła się
z astrologii mezopotamskiej. Po raz pierwszy na
gruncie judaizmu rok ten spotykamy w Księdze
Astronomicznej (1 Hen 72–82), a następnie
w Księdze Jubileuszy, której autor włącza go
w ramy przymierza z Bogiem. Rok schematyczny
prawdopodobnie wyłonił się z babilońskiego
roku idealnego, złożonego z 360 dni, do którego
dodano cztery dodatkowe dni, po jednym
na koniec każdego kwartału, tak aby dostosować
go do cyklu szabatowego. Świadkami tego
dostosowania są zwoje wspólnoty z Qumran,
w których wszystkie teksty kalendarzowe opierają
się na 364-dniowym roku. Roku schematycznego
nie należy ściśle utożsamiać z rokiem
słonecznym, gdyż uwzględnia on również fenomeny
związane z księżycem.
in the Gospel of Matthew. The first one
is when the High Priest tore his robes after
hearing supposed blasphemy against God
from Jesus’ mouth (26,65), and the second
when the Temple curtain was torn in two
from top to bottom (27,51). In this article
I try to show that the tearing of the Temple
curtain was God’s response to the previous
act of the High Priest tearing his robes. The
Old Testament tradition confirms that the
tearing of clothes was a sign of grief or anger
in response to blasphemy. Although the
tearing of the Priest’s robes was forbidden
by the Law (Lev 10:6; 21:10), the Mishnaic
tradition testifies that the High Priest could
have torn his robes immediately after hearing
a blasphemy against God. It is possible that
Matthew saw in the Temple curtain a sort of
symbolic image of the robes of God, and that
by tearing this curtain God expressed his grief
and anger towards blasphemy against himself,
i.e. the mocking and cursing of his Son. It is interesting that the curtain was torn in two
from top to bottom, just like the Mishnah
specifies that the High Priest had to tear his
robe from top to bottom. There are two possible
problems challenging my hypothesis. First,
the Mishnah (though undoubtedly containing
earlier traditions) is a later work than the
Gospel of Matthew. Secondly, Matthew employs
two different verbs to describe the acts
of tearing, the priestly robe versus the veil.
Streszczenie Artykuł stanowi omówienie dokumentu wydanego w 2016 r. przez Światową Federację Luteranów " Na początku było Słowo ". Biblia w życiu wspólnoty luterańskiej, poświę
Book Reviews by Michał Klukowski
(B 27–31). The key to understanding the controversy on this issue is the phrase כי א[ם ב]צפון המחנה “un[less in] the north of the camp,” which appears after the quotation formula כתוב, and which is neither part of Scripture nor the authors’ opinion. The expression was probably added to the law of Lev 17:3, which makes an exception to the absolute ban on non-sacrificial slaughter in Jerusalem. According to this clause, non-sacrificial slaughter could take place in the northern part of the city, i.e. close to the sanctuary, under the supervision of the priests. By adding this clause, the opponents might have wanted to relax this radical and impractical precept that prohibited non-sacrificial slaughter. However, the authors of MMT strongly upheld this law.
year, being an innovation within Second
Temple Judaism which emerged from Neo–
Babylonian astrology in the Hellenistic period.
The very first appearance of the year is found in
the Enochic Astronomical Book (1 Enoch 72–
82), after which it was set in the context of the
covenant by an author of the Book of Jubilees.
Scholars suggest that the year was transformed
from a Babylonian ideal year (i.e. 360-day year)
into the 364-day year by means of four phenomenal
days added singly at the end of each
quarter, so as to adjust the year to a sabbatical
temporal system. In the Qumran scrolls, the
364-day year is a common denominator for all
calendrical texts.
---------------------------------------------------------------------------------------------------------------
Artykuł przedstawia rok 364-dniowy jako rok
schematyczny, będący innowacją w ramach
judaizmu Drugiej Świątyni, która wyłoniła się
z astrologii mezopotamskiej. Po raz pierwszy na
gruncie judaizmu rok ten spotykamy w Księdze
Astronomicznej (1 Hen 72–82), a następnie
w Księdze Jubileuszy, której autor włącza go
w ramy przymierza z Bogiem. Rok schematyczny
prawdopodobnie wyłonił się z babilońskiego
roku idealnego, złożonego z 360 dni, do którego
dodano cztery dodatkowe dni, po jednym
na koniec każdego kwartału, tak aby dostosować
go do cyklu szabatowego. Świadkami tego
dostosowania są zwoje wspólnoty z Qumran,
w których wszystkie teksty kalendarzowe opierają
się na 364-dniowym roku. Roku schematycznego
nie należy ściśle utożsamiać z rokiem
słonecznym, gdyż uwzględnia on również fenomeny
związane z księżycem.
in the Gospel of Matthew. The first one
is when the High Priest tore his robes after
hearing supposed blasphemy against God
from Jesus’ mouth (26,65), and the second
when the Temple curtain was torn in two
from top to bottom (27,51). In this article
I try to show that the tearing of the Temple
curtain was God’s response to the previous
act of the High Priest tearing his robes. The
Old Testament tradition confirms that the
tearing of clothes was a sign of grief or anger
in response to blasphemy. Although the
tearing of the Priest’s robes was forbidden
by the Law (Lev 10:6; 21:10), the Mishnaic
tradition testifies that the High Priest could
have torn his robes immediately after hearing
a blasphemy against God. It is possible that
Matthew saw in the Temple curtain a sort of
symbolic image of the robes of God, and that
by tearing this curtain God expressed his grief
and anger towards blasphemy against himself,
i.e. the mocking and cursing of his Son. It is interesting that the curtain was torn in two
from top to bottom, just like the Mishnah
specifies that the High Priest had to tear his
robe from top to bottom. There are two possible
problems challenging my hypothesis. First,
the Mishnah (though undoubtedly containing
earlier traditions) is a later work than the
Gospel of Matthew. Secondly, Matthew employs
two different verbs to describe the acts
of tearing, the priestly robe versus the veil.
Streszczenie Artykuł stanowi omówienie dokumentu wydanego w 2016 r. przez Światową Federację Luteranów " Na początku było Słowo ". Biblia w życiu wspólnoty luterańskiej, poświę