Search

One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.

U ovom članku autor iz perspektive tradicionalnog židovskog tumačenja istražuje pozadinu i unutarnje značenje Psalma 69 i poglavlja 16 u Prvoj knjizi o Samuelu. U radu se najprije navode biblijski tekstovi koji opisuju djetinjstvo i mladenaštvo kralja Davida, a zatim se definiraju zbunjujuća pitanja koja se mogu iščitati iz tih i dodatnih tekstova u psalmima. Tekstovi opisuju neobičnu odbojnost Davidove obitelji prema njemu kao i odbojnost drugih ljudi spram kralja Davida. Središnji dio ovoga članka čini istraživanje koje nastoji doseći korijen takva neobičnog neprijateljstva. Samo istraživanje temelji se na mnoštvu rabinskih izvora, dio kojih je mističan. To su izvori koji istražuju neke skrivene i intimne epizode iz života roditelja i predaka kralja Davida, koji dovode u pitanje njegovo podrijetlo. Zbog tih događaja ljudi su se prema njemu ponašali neprijateljski i tako mu zagorčavali život. U ovom se istraživanju autor služi raznovrsnim izvorima rabinske književnosti, koji su nastajali od vremena Talmuda, preko srednjega vijeka sve do modernih vremena. To su književna djela koja su prvi put objavljena u ovom radu u autorovu prijevodu s hebrejskog i aramejskog jezika na hrvatski jezik.

Seeking Saul may be a key to understand the emergence of the people who later will be called Israel. Biblical narratives in Samuel Books hide ancient traditions that may refer to saulide kingdom. To rescue these traditions is the purpose of this paper. The text under consideration is 1 Samuel 9-(12)14. In it are three stories that are part of memory which refers to the beginning of saulide kingdom: the story of the lost donkeys, the war against the Ammonites and the battle against the Philistines. These memories have been obscured by subsequent redactions. Three layers are visible in the narrative: a pre-Deuteronomistic (Dtr), a Deuteronomistic, VII B.C.E., and an exilic and post-exilic. Although archeology has not found evidence of literary activity in Israel before VIII Century B.C.., this paper proposes that the first draft took place during the reign of the omridas in Samaria (884-842). Old memories are related to town’s names: Shalishah, Shaalim and Suf, which only appear in the text in question, and whose exact location has been lost, Bethel and Michmash. Besides these, Gibeah of Saul, Gibeah of Benjamin, Gibeah of Elohim, Geba and Gibeon. All are in the territory of Benjamin and all have the same root gb '(mountain), which is a sign to identify the saulide kingdom.

Il contributo ricostruisce 'il viaggio' della dagherrotipia negli Stati Uniti a partire dall’articolo di Samuel Morse sull'Observer (20 aprile 1839), con cui l'inventore del telegrafo racconta il suo incontro con i primi dagherrotipi nel corso del suo 'viaggio' a Parigi, per proseguire con una analisi della diffusione degli scritti e della attività del fotografo francese in nord America.

Der Verfasser der Erzählung l Sm l,1-4,la hat diesen Material als eine Einleitung der Ladeerzählung sowie diese selbst, wenigstens im Kapitel l Sm 4, vorliegen und verfertigt passend zu dieser unter Benutzung einer mündlichen Tradition die Jugendgeschichte Samuels, der als Kontrastfigur zu den Priestern von Silo dargestellt ist. Darauf ist die gesamte Jugendgeschichte von vornherein angelegt. Der Autor baut seine Vorlage in zwei Blöcken an geeigneter Stelle in sein eigenes Werk ein, um seine zentrale Aussage auf diese Weise zu stützen. Nur so erklärt sich die tendenzielle Priesterrolle Samuels, die dann aber nicht durchgehalten wird und in 1 Sm 3,19-4,la überraschend mit dem Prophetentum Samuels ihren Hohepunkt findet. Der Verfasser beabsichtigt mit seiner Gesamtkonzeption, die mindestens l Sm 1,1- 4,la umfasst, Samuel als den legitimen Nachfolger Elis darzustellen. Diese Nachfolge besteht aber nicht in der Übernahme des Amtes Elis als Priester von Silo. An Stelle des Priesters sieht l Sm l,1-4,la den Propheten der übergeordnete religiöse Aufgaben wahrnimmt, was der Abschnitt l Sm 3,19-4,la ausdrücklich betont. Diese übergeordnete Aufgabe bedeutet: das Wort Gottes annehmen und es dem Volk Israel offenbaren.