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The present article deals with the studies of testimony in the Gospel of Luke, focusing on the testimony of the disciples of Jesus. In the introduction the author outlines the theme of testimony in the double work of Luke-Acts as compared to other New Testament writings, and explains the meaning of giving testimony and being a witness according to the Third Evangelist. The exegetical study of texts, describing the missionary activity of the disciples in Luke shows that they were acting as witnesses in several stages. In the first stage the Twelve are witnesses sent by Jesus to proclaim the kingdom of God in Galilee. The second stage is the testimony of the seventy-two disciples sent on a mission to proclaim the kingdom of God in Samaria and Galilee. The radicalism of the requirements resembles the radicalism of Jesus’ life, and yields the special character of the disciples’ testimony. The object and the quality of the disciples’ testimony are changed after the Easter events. The disciples have to reckon with persecution, which turned into an opportunity to give testimony inspired by the Holy Spirit. The missionary commandment given by the Risen Lord, being simultaneously a testimony commandment, is preceded by the empowerment of the disciples with supernatural gifts from the Risen Lord, and conditioned by acceptance of the Holy Spirit. The object of disciples’ testimony after Easter will be the passion, the death, and above all the resurrection of Christ based on the prophecies of the Old Testament, and conversion with forgiveness of sins in His name. The testimony of the apostolic community of disciples would be taken from Palestine to all nations on Earth.

Temat diakońskiej posługi kobiety nie został jak do tej pory podjęty w obszarze polskich badan biblijnych. Niniejszy artykuł stara się wypełnić tę lukę poprzez analizę trzech tekstów: Rz 16,1-2; Flp 1,1 oraz 1 Tym 3,11. Świadectwo Rz 16,1-2 dostarcza egzegecie najbogatszego materiału związanego z tematem diakońskiej posługi kobiet we wspólnotach Pawłowych w połowie I w. Odniesienie do diakońskiej posługi pojawiające się w określeniach διάκονοι wskazuje nie tylko na mężczyzn ale także na kobiecą posługę w kościele w Filippi. Diakońska posługa kobiet polegała na prowadzeniu lokalnych kościołów i utrzymywaniu powiązań między nimi.

Die literarischen Beobachtungen über den Text des Gemeindegebetes Apg 4,23-31 haben ergeben, dass sein Hauptanliegen in der Bitte um freimütiges Verkünden des Wortes, in den Versen 4,29-30 ausgedrückt ist. Wie das ganze Gebet der Jerusalemer Gemeinde in der Makrostruktur des ersten Hauptteils der Apostelgeschichte einen Wendepunkt darstellt, so muss der Satz "das Wort Gottes mit allem Freimut zu verkünden" als Leitvers des Gebetes betrachtet werden. Rein grammatikalisch gesehen, ist mit dem Leitvers der nächste Vers 4,30 verbunden, der die Begleitumstande der apostolischen Verkündigung naher charakterisiert. Diese Begleitumstände der Predigt bestehen in " Zeichen und Wundern", die von den Aposteln im Namen Jesu getan werden. Somit erweist sich das Predigen des Wortes nicht nur als freimütig, sondern auch als vollmächtig. Sie ist nämlich von Gott her legitimiert und sie schöpft ihre innere Kraft vom heiligen Geist. Die Verortung des Gebetes Apg 4,23-31 in der lukanischen Theologie weist auf seine eschatologische Ausprägung hin. Nach der lukanischen Sicht der Kirchenzeit als einer eminent eschatologischen Situation, in der endgültige Entscheidungen zu treffen sind, erscheint die vollmächtige Predigt im naheren Kontext des Konfliktes mit dem Synedrium als eine Art "eschatologischer Waffe". Zu diesem eschatologischen Gepräge des Gemeindegebetes tragen außer der Anwendung des eschatologisch-mesianischen Psalms 2,1-2 in 4,25-26 auch die für den dritten Evangelisten wichtigen Merkmale der anbrechenden Endzeit wie: Das Erfüllt werden mit dem heiligen Geist, die vollmächtige Predigt des Wortes und die Störungen der kosmischen Ordnung nach der Art des Erdbebens.

The article is devoted to the early phase of the career of Martin Eric Nasmith (1883–1965) and is an attempt to summarise his achievements during three underwater patrols in the Dardanelles and the Sea of Marmara in 1915. Those missions brought him the appellation of the most effective British submariner of WW1. In Anglophone historiography, all the books and articles related to this subject constitute a one-sided narrative based solely on British sources. Thus, the author has made the first attempt in western historiography to compare the British and Turkish points of view. Although a few such efforts have been made in Tur- key, their results are not widely known to western historians, and in some cases, they raise objections. The decision to take up this challenge came from an awareness that Nasmith’s view of the situation at the moment when he was personally observing the effects of his attacks could not be complete and entirely objective. He could not have known that some of the vessels he had sunk in shallow coastal waters were salvaged by the Turks and restored to service. The article gives detailed coverage of the attacks conducted by Nasmith on Ottoman warships, steam-powered merchant ships and land targets, during all three patrols of the “E11” submarine. As a result of his research, the author was able to draw attention to the fact that the results of “E11”’s second patrol were incomparably more favourable than those of the first one (for which Nasmith was awarded the Victoria Cross), both in terms of losses inflicted on the Ottoman Navy and on the transport fleet. In the case of the latter, the total tonnage of definitively sunken steam-powered vessels was more than 470 percent higher. While Nasmith claimed that he had sunk at least 122 Ottoman vessels during all three patrols, Turkish sources indicate that the total number of warships and steam-powered transport ships definitively destroyed by him did not exceed fifteen.

1916 ile 1919 yılları arasında, o zamanki Krakov Müstahkem Mevkii hastanelerinde en az 50 Osmanlı askeri bulunmuştu. Bu askerlerin 47’si, 15. Kolordu subay, astsubay ve erlerinden oluşmaktaydı. İşbu birlik, 1916 ile 1917 tarihleri arasında Alman Güney Ordusu bünyesinde Doğu Galiçya Cephesinde savaşmıştı. Kalan üç asker ise, 1914 ile 1918 tarihleri arasında Kafkas Cephesinde savaşan birliklerde görev yapmış ve muhtemelen Rus esaretinden vatanlarına Polonya üzerinden dönerken 1919 yılında Krakov’a gelmişlerdi. Söz konusu askerlere ait ayrıntılı kimlik ve adres bilgileri, birbirinden bağımsız olarak oluşturulmuş iki arşiv kaynağında bulunmaktadır: Bunların birincisi, Krakov Türkolojisinin kurucusu Prof. Tadeusz Kowalski’nin Ekim 1917’de yazdığı not defteridir. „Materiały dialektologiczne tureckie, przewa˙znie niewydane” [Çoğunluğu Yayımlanmamış Türk Diyalektoloji Materyali] başlıklı bu defter, Krakov’daki Polonya Bilim Akademisi ve Polonya Yetenek Akademisi Bilim Arşivi’nde bulunmaktadır. İkincisi ise, Krakov Belediyesi Mezarlıkları Müdürlüğü Arşivi’nde muhafaza edilen “postmortem inceleme sertifikaları”dır. Bu iki kaynak üzerinde yapılan arşiv araştırması neticesinde, işbu makalede yer alan iki asker listesi oluşturuldu. Ayrıca, makalede askerlerin kimlik ve adres bilgilerinin yanısıra Galiçya Cephesiyle ilgili ve daha önce hiç yayımlanmamış şarkılar ile Krakov’da medfun Osmanlı şehitlerinin mezarlarıyla ilgili bilgiler sunulmaktadır.

The article starts with some essential information related to the circumstances of the decision to send the Ottoman 15th Corps to the Eastern Galician front as well as to the preparations before the redeployment and the journey up to the frontline. Then a relatively detailed account of fights is given. The author draws attention to the heavy losses suffered by the Ottoman troops within the first few weeks of their fights in Galicia and stresses that the first commander of the 15th Corps Colonel Yakup Şevki beard the full responsibility for this situation. While summing up the one-year long period of the Ottoman presence on this European front the author points out that it was, and still can be perceived by the Polish nation as a symbolic fulfillment of the words said by the 18th century Ukrainian prophet Wernyhora (Poland would be reborn when Turkish horse drink in the Vistula River). The author gives some information on the establishment of the Turkish Studies Department at the Jagiellonian University in Krakow, Poland in 1919 too, which was a direct result of contacts of the Polish orientalist prof. Tadeusz Kowalski with the wounded Ottoman soldiers. The article ends with some facts on the burials of the 15th Corps soldiers in Krakow.

Abdülhamid II inherited a navy which in terms of quantity was considered to be the third in the world, but as a result of defeat in war with Russia (1877–1878) he was forced to push it to the background and to deal urgently with the reconstruction of his land forces. For 30 years his ships were not to leave Constantinople, which was to have a devastating effect on their technical condition as well as on the training level of naval personnel. Thus it was his successor Mehmed V who faced the necessity of reconstruction of the Ottoman Navy. The Turks applied for substantive assistance to London and as a result three consecutive British Naval Missions were sent to Constantinople for the period 1909–1914. Cultural differences and discrepancies regarding the concept of navy development made the cooperation between the parties unharmonious. The insincerity of intentions on the side of the British, a clear conflict of interests as well as a conscious diversification of weapon deliveries and the employment of foreign experts applied by the Turks were to play an important role too. Despite being completely unprepared for any military conflict, both during the Balkan Wars and the Great War the Ottoman Navy did its job surprisingly well.