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Christ’s “anamnesis” as the sacrifice offered before His fight against the devil.

[1] F. Chenderlin, Do This As My Memorial (AnBib 99; Rome 1982) 2.

[2] Cf. H. Langkammer, Słownik biblijny (Katowice 1990) 119: Ostatnia Wieczerza.

[3] See about 1 Cor 11:23-26: J.L. Kovacs (translator and editor), 1 Corinthians Interpreted by Early Christian Commentators (The Church’s Bible; Grand Rapids, MI 2005) 187-194. See also K.H. Bartes, “Memoria,” Dizionario dei Concetti Biblici del Nuovo Testamento (eds. L. Coenen – E. Beyreuther – H. Bietenhard) (EDB; Bologna 1976) 990-996.

[4] Cf. H. Balz – G. Schneider, Exegetical Dictionary of the New Testament (Edinburgh 1990) I, 85: ἀνάμνησις.

[5] J. Behm, “ἀνάμνησις, ὑπόμνησις,” TDNT, 1:348-349.

[6] Cf. W. Kosek, Nakaz głoszenia śmierci Pana «aż przyjdzie» (1Kor 11,26) w świetle porównawczej analizy gramatycznej [The Order to Proclaim the Death of the Lord ‘Until He Comes’ (1Cor 11:26) in Light of Comparative Grammatical Analysis], [in:] W. Chrostowski (ed.), Jak śmierć potężna jest miłość. Księga pamiątkowa ku czci Księdza Profesora Juliana Warzechy SAC (1944-2009) [Love Is as Strong as Death. A Commemorative Book in Honor of Rev. Professor Julian Warzecha (1944-2009)] (Ad Multos Annos 13; Ząbki 2009), Ząbki 2009, p. 224-240. See on the Internet → click here, please!

[7] Cf. J.K. Hoffmeier, “The Arm of God Versus the Arm of Pharaoh in the Exodus Narratives,” Biblica 67 (1986) 379, 384-386.

[8] S.L. Terrien, The Psalms: Strophic Structure and Theological Commentary (Critical Eerdmans Commentary; Grand Rapids, MI 2003) 250.

[9] Cf. R. Meynet, Rhetorical Analysis: an Introduction to Biblical Rhetoric (JSOTSS 256; Sheffield 1998) 175-176. See also R. Meynet, “Le Cantique de Moïse et le Cantique de l’Agneau (Ap 15 et Exod 15),” Gregorianum 73 (1992) 19-55; P.E. Bonnard, “Zwycięstwo,” Słownik teologii biblijnej (ed. X. Leon-Dufour, translated by K. Romaniuk) (Poznań ³1990) 1152-1153.

[10] The next analyses in this article will show how this “anamnesis-offering” should be understood.

[11] Cf. T. Stanek, “Kto jest bogiem w Egipcie – analiza retoryczna Wj 6:2-9:35,” Poznańskie Studia Teologiczne 19 (2005) 9-25.

[12] Cf. W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18 [The Original Rite of the Passover in the Light of the Literary Scheme of the Book of Exodus 1-18] (Rozprawy doktorskie – Papieska Akademia Teologiczna w Krakowie. Wydział Teologiczny; Kraków 2008) 366-368.

[13] Cf. W. Kosek, Pierwotny ryt Paschy, 199-284.

[14] Cf. S. Haręzga, “Tytuły chrystologiczne w kerygmacie Dz 3:13-15,” Żyjemy dla Pana. Księga pamiątkowa dedykowana S. Profesor Ewie Jezierskiej OSU w siedemdziesiątą rocznicę urodzin (ed. M. Rosik) (Papieski Wydział Teologiczny we Wrocławiu – Księgi Pamiątkowe; Wrocław 2005) 94-95.

[15] Cf. Catechism of the Catholic Church, No.1362-1366; J. Drozd, Ostatnia Wieczerza nową Paschą (Katowice 1977) 41-42.

[16] Cf. K. Richter, “Kult/cześć oddawana Bogu. VII. W środowisku biblijnym,” Leksykon religii (eds. F. König – H. Waldenfels; translated by B. Wodecki) (Warszawa 1997) 202-203.

[17] Cf. J.M. Musielak, “Obraz Paschy w różnych okresach historycznych,” Duch i Oblubienica mówią: przyjdź. Księga pamiątkowa dla O. Prof. A. Jankowskiego w 85. rocznicę urodzin (ed. W. Chrostowski) (Ad Multos Annos 5; Warszawa 2001) 296.

[18] B. Poniży, Motyw Wyjścia w Biblii: od historii do teologii (Poznań 2001) 50.

[19] Cf. L. Koehler – W. Baumgarten – J.J. Stamm – red. wyd. polskiego P. Dec, Wielki słownik hebrajsko-polski i aramejsko-polski Starego Testamentu (Warszawa 2008) 698: סדר arrange in order, gather; P. Briks, Podręczny słownik hebrajsko-polski i aramejsko-polski Starego Testamentu (Warszawa ³2000) 241: rds.

[20] Cf. הגדה של פסח The Passover Haggadah. A Faithful English Rendering by A. Regelson, illustrated by Z. Kleinman (New York 1965). There are many other editions, for example: הגדה של פסח (Tel-Aviv 1958); S. Pecaric (red.), הגדה של פסח Hagada na Pesach i Pieśń nad Pieśniami (Kraków 2002).

[21] Cf. R. Hendel, “The Exodus in Biblical Memory,” JBL 120/4 (2001) 601; L. Finkeistein, “Pre-Maccabean Documents in the Passover Haggadah,” HTR 35/4 (1942) 292: the author points out that the text of Deut 6:20 was used in a slightly modified form in “The Passover Haggadah” as the beginning of the paschal narrative.

[22] Cf. M. Noth, Überlieferungsgeschichte des Pentateuch (Stuttgart 1948) 51: the author discusses the significance of Deut 26:8; Deut 6:21-23; Josh 24:6.7; Exod 12:26.27; 13:3.8-9.14-16; 23:15 = 34:18.

[23] J.L. Ska, Le Passage de la mer: Étude de la Construction, du Style et de la Symbolique d’Ex 14,1-31 (AnBib 109; Rome 1986) 176.

[24] Cf. B. Polok, Język hebrajski. Gramatyka (Opole 1996) 26. Cf. B.K. Waltke – M.P.O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN 1990) 581: Among its many uses in Biblical Hebrew the infinitive absolute may intensify a finite verb.

[25] Cf. W. Kosek, Pierwotny ryt Paschy, 155.

[26] Cf. W. Kosek, Pierwotny ryt Paschy, 199-284.

[27] The Hebrew word עֶצֶם means: bone, essence, substance.

[28] Strictly ἀρχηγός – one who goes first on the path: Cf. T. Friberg – B. Friberg, Analytical Lexicon to the Greek New Testament (2000): ἀρχηγός. This lexicon is available in electronic form in: M.S. Bushell – M.D. Tan, BibleWorks for Windows version 6.0. The original languages Bible software program for Biblical exegesis and research (Norfolk, VA 2003).

[29] Cf. Haręzga, “Tytuły chrystologiczne,” 94.

[30] Cf. S. Wronka, La vittoria di Dio e dell’uomo in Paolo. Studio esegetico-teologico su νικάω (Kraków 2002) 362.

[31] Cf. Wronka, La vittoria di Dio, 355.

[32] The discussion of the Homer’s works and his reliable relation to the reality described by him – see in: Homer, Iliad. Translated and provided with introduction and glossary of proper names by I. Wieniewski (Kraków 1984) IX-XXXV. Cf. Homer. Iliad. Translated by F.K. Dmochowski. Prepared by A. Popławska (Kraków 2008) 281-298.

[33] Cf. Plutarch, Lives. With an English Translation by B. Perrin (LCL; London 1914-1919) VII, 299: “Alexander,” 26:

[34] Cf. C. Orrieux – P.S. Pantel, A History of Ancient Greece. English translation by J. Lloyd (Oxford 1999; reprint 2004) 301: “Hellenistic royalty was a phenomenon that stemmed from an image inherited from Alexander and based on the heroic model transmitted by Homer’s Iliad (which was memorized in the very first cycle of the paideia).”

[35] Cf. Orrieux – Pantel, A History of Ancient Greece, 301-302: authors describe the image of a king in the Hellenistic period: “A true king (…) mobilized his own Hellenistic subjects, himself led them to victory, saved them from their enemies and repeatedly, as benefactor, distributed among them the treasures won from the vanquished.” Cf. also 1 Macc 16:6!: “Seeing that his men were afraid to cross the stream, John crossed first. When his men saw this, they crossed over after him.”

[36] Cf. K.G. Roberts, Alterity and Narrative. Stories and the Negotiation of Western Identities (Albany, NY 2007) 47: “His hometown of Tarsus was a superb university center in its time, rivaling Athens and Alexandria.” Cf. also H. Moxnes, “The Quest for Honor and the Unity of the Community in Romans 12 and in the Orations of Dio Chrysostom,” Paul in His Hellenistic Context (ed. T. Engberg-Pedersen) (New York 2004) 213: “He grew up in Tarsus … and probably received a Hellenistic education there.”

[37] Cf. E. Dąbrowski, Listy do Koryntian. Wstęp – przekład z oryginału – komentarz (Poznań 1965) 9, 118, 121, 295. Cf. also B.L. Shelley, Church History in Plain Language (Nashville 3 2008) 20: “Paul spoke Greek fluently and was familiar with Greek thought and literature.”

[38] Cf. Dąbrowski, Listy do Koryntian, 295.

[39] A. Chodkowski (editor), Encyklopedia muzyki (Warszawa 2 2001) 901 (Trąbka).

[40] Cf. D.M. Guion, The Trombone its History and Music, 1697-1811 (Amsterdam 1998) 49-51.

[41] Cf. D.M. Randel, The Harvard Dictionary of Music (Cambridge, MA 4 2003) 285-286 (Egypt)

[42] Randel, The Harvard Dictionary, 387 („atzotzerot).

[43] Randel, The Harvard Dictionary, 920 (Tuba).

[44] Cf. Behm, “ἀνάμνησις, ὑπόμνησις,” 348: “cf. Nu 10:10, where זִכָּרוֹן before God is accomplished by blowing of trumpets.”

[45] Cf. Homer, Il.18:219.

[46] Cf. Dąbrowski, Listy do Koryntian, 265. Cf A. Purves, “Topographies of Time in Hesiod,” Time and Temporality in the Ancient World (ed. R.M. Rosen) (Philadelphia, PA 2004) 147.

[47] Cf. Aeschylus, Persians. With an English translation by H.W. Smyth (LCL; Cambridge, MA 1926) line 395-397.

[48] Cf. Plutarch and Perrin, Lives, VII, 297: “Alexander,” 25.

[49] The term “Greeks” is to be understood here as describing all these folks that, in a result of social transformations, united at last in one nation living in the land of Greece.

[50] Cf. W. Grundmann, “στέφανος, στεφανόω,” TDNT 7, 620-621, esp. A III, 8 (The Army): the author gives numerous examples from history, when before the battle the sacrifices were made, and wreaths were put on the warrior’s heads to ensure victory for themselves.

[51] Cf. E. Dickey, “Homer,” Encyclopedia of Ancient Greece (ed. N.G. Wilson) (New York 2006) 366: “Epic poet of the 8th or 7th century BC.” Cf. Homer and Wieniewski, Iliada, XVI-XVII: about 9th century BC.

[52] Cf. Homer and Wieniewski, Iliada, XX-XXI. Cf. also the note about the great significance of Homer’s works for Pliny: S. Harstine, Moses as a Character in the Fourth Gospel: a Study of Ancient Reading Techniques (London – New York 2002) 154: “The first function of Homer in Pliny’s text is as a witness to a practice of antiquity;” 155: “Pliny holds Homer in the highest regard, honored beyond any other man.”

[53] Cf. M. Marcinkowska-Rosół, “Polyksena jako przykład ofiary z człowieka w starożytnej Grecji (Eurypides, Hekabe 518-582),” Starożytność w wielu perspektywach. Materiały Ogólnopolskiej Konferencji Naukowej, Bydgoszcz 23-24 kwietnia 2003 r. (ed. L. Mrozewicz) (Bydgoszcz 2006) 43-51.

[54] Cf. 1 Tim 2:8: “I will therefore that men pray (προσεύχομαι) in every place, lifting up (ἐπαίρω) pure (ὅσιος) hands (χείρ), without wrath and doubting.”

[55] Homer, The Iliad. With an English Translation by A.T. Murray (LCL 170-171; London 1924) I, 36-37 and I, 418-419. See also I, 6-7 (Il. 1:65-66).

[56] Homer and Murray, The Iliad, I, 395. Explanation of words from LSJ.

[57] Homer and Murray, The Iliad, II, 573.

[58] Cf. J.T. Wheeler, The Life and Travels of Herodotus in the Fifth Century Before Christ: An Imaginary Biography Founded on Fact, Illustrative of the History, Manners, Religion, Literature, Arts, and Social Condition of the Greeks, Egyptians, Persians, Babylonians, Hebrews, Scythians, and Other Ancient Nations, in the Days of Pericles and Nehemiah, in two volumes (New York 1856) II, 45. Cf. also: J.E. Thorburn, The Facts on File Companion to Classical Drama (New York 2005) 20; A. Horton, “Euripides,” McGraw-Hill Encyclopedia of World Drama: an international reference work in 5 vol. (ed. S. Hochman) (New York 1984) I,124 (Iphigenia in Tauris); I,130 (Iphygenia in Aulis); cf. also I,119: “The last extant complete tragedy, Iphygenia in Aulis (405 BC), finished posthumously by another hand (perhaps by Euripides’s son), is a more serious treatment of the theme of Iphygenia in Tauris.”

[59] Cf. Gregory Nazianzen, Julian the Emperor. Translated by C.W. King, M.A. (London 1888) Oration 4: First Invective Against Julian the Emperor, No. 70.

[60] Cf. Marcinkowska-Rosół, “Polyksena jako przykład ofiary,” 43, n. 5. The author points out two critical editions of this tragedy: Euripides, Hecuba. Introduction, Text und Commentary by J. Gregory (Atlanta, GA 1999) and Euripides, Hecuba. With Introduction, Translation and Commentary by C. Collard (Warminster 1991). Cf. also Horton, “Euripides,” 122-123 (Hecuba).

[61] Ovid, Metamorphoses 13, 439-480; Seneca, Troades 1118-1177 – see: L. Annaeus Seneca, Troades. Introduction, Text & Commentary by A.J. Keulen (Mnemosyne. Bibliotheca Classica Batava. Supplementum 212; Leiden – Boston – Köln 2000) 66-67.

[62] Cf. Plutarch and Perrin, Lives, II, 87: “Themistocles,” 31.

[63] Homer and Murray, The Iliad, I, 73.

[64] See for example at Central African tribes’ practice, where the bravest ancestors become war protectors and are worshipped before the battle: M.R. Davie, La guerre dans les sociétés primitives. Son rôle et son évolution (Paris 1931) 175. See also about Mayas’ practice: G. Le Fort, “Gods at War: Of Protectors, Effigy Idols and Battle Banners among the Classic Maya,” Mayab 11 (1998) 12-22. About customs of Greeks, confirmed by Plato, see: G.R. Morrow, Plato’s Cretan city: a historical interpretation of the Laws. With a new foreword by C.H. Kahn (Princeton, NY 1993) 443: “Plato is following common Greek precedent in regarding the gods as patrons and protectors of the civic order; … it is evident that in every affair of the city, in every act or event of the citizen’s life, the gods will be present….”

[65] Homer and Murray, The Iliad, I, 317.

[66] Homer and Murray, The Iliad, II, 169-170.

[67] Cf. Homer, The Odyssey. With an English Translation by A.T. Murray (Cambridge, MA – London 1919).

[68] Plutarch and Perrin, Lives, II, 40: “Themistocles,” 13:2-3.

[69] Perrin’s translation “a saving victory” was not precise for “σωτηρίαν τε καὶ νίκην.”

[70] Perrin’s translation “looked for safety” was not precise for “τὴν σωτηρίαν ἐλπίζοντες.”

[71] The seer is called ὁ μάντις. In the Bible, pagan prophets or false prophets of Israel are named so: Josh 13:22; 1 Sam 6:2; Mic 3:7; Zech 10:2; Jer 36:8. Prophets of the true God were called in a different way, eg. προφήτης (eg. Exod 7:1; 15:20; Num 11:27); ὁ βλέπων (1 Sam 9:9.11.18; 1 Chr 9:22). Cf. also T. Jelonek, Prorocy Starego Testamentu (Kraków 1993) 27, 36.

[72] Plutarch and Perrin, Lives, VI, 278-279: “Timoleon,” 8.2-3.

[73] Plutarch and Perrin, Lives, VII, 261-264: “Alexander,” 14-15.

[74] Cf. Plutarch and Perrin, Lives, VII, 295-297: “Alexander,” 25.

[75] Lysias (c. 445-380 BC) was a speech writer in Ancient Greece.

[76] Cf. Behm, “ἀνάμνησις, ὑπόμνησις,” 348: the author briefly explains Lysias’ “θυσιῶν ἀναμνήσεις” as “recollection by word” or “commemoration” – as one of three manners of “making present.”

[77] Lizjasz, Mowy, translated by R. Turasiewicz (Kraków 1998): “Jakich to próśb nie wznoszono do bogów, jakich ofiar nie wspominano.”

[78] Lysias, Speeches. With an English translation by W.R.M. Lamb (Cambridge, MA – London 1930).

[79] M.S. Bushell – M.D. Tan, BibleWorks 6.0.: one should look for the sentence with the sequence: noun + verb + η + noun. The following command must be entered for WTM: *@n* *@v* η@cc *@n*. Among the found clauses one must select only those in which there is no a verb after the last noun being its predicate (that noun would be a part of a next, new simple sentence).

[80] See: Perseus website – click here, please! and Perseus under PhiloLogic website – click here, please!

[81] Cf. LSJ: θυσία.

[82] Cf. Bushell – Tan, BibleWorks 6.0: in the whole Greek Bible this word appears 424 times.

[83] Cf. J. Stackert, Rewriting the Torah: Literary Revision in Deuteronomy and the Holiness Legislation (FAT 52; Tübingen 2007) 2: the term “Holiness Code” (das Heiligkeilsgesetz) was coined by A. Klostermann; S. Wypych, “Księga Kapłańska,” Wstęp do Starego Testamentu (ed. L. Stachowiak) (Poznań 1990) 121-123.

[84] Cf. also the translation published by Jewish Publication Society TANAKH 1985 (English): The TANAKH, a New Translation (Into Contemporary English) of the Holy Scriptures According to the Traditional Hebrew Text (Masoretic).

[85] Searched in BibleWorks 6.0 for WTM: אזכרה

[86] Cf. Dąbrowski, Listy do Koryntian, 122.

[87] Searched in BibleWorks 6.0 for BGM: 'ειμι@vi* *2 εις *@na*, many examples of the sentence “ἔσται εἰς + accusative” are found.

[88] Among the indicated words, the translation of the verb ἀνθεστηκότας demands the explanation: cf. LSJ: ἀνθίστημι: to set up in opposition; to stand against, esp. in battle, to withstand, oppose, τινι. Cf. Homer and Murray, The Iliad, 15:697-698: ἀλλήλοισιν ἄντεσθ᾽ ἐν πολέμω – they faced one another in war. Cf. also Sir 46:5-6.

[89] Cf. LSJ: σωτηρία: “3. a safe return, ἡ ἐς τὴν πατρίδα σ. Thuc.; ἡ οἴκαδε σωτηρία Dem..”

[90] Cf. F. Brown – S.R. Driver – C. Briggs, Hebrew-Aramaic and English Lexicon of the Old Testament (Oxford 1906; in electronic form in BibleWorks 6.0) 272: זִכָּרוֹן; P. Briks, Podręczny słownik hebrajsko-polski, 101: זִכָּרוֹן

[91] Cf. A. Jankowski, Biblijna teologia przymierza (Kraków 1997) 111.

[92] Cf. J.A. Callaway, Faces of the Old Testament (Macon, GA 1995) 107; A.E. Hill – J.H. Walton, A Survey of the Old Testament (Grand Rapids, MI 2000) 224: It was a serious offense by Saul to offer sacrifice by himself (1Sam 13:8-12).

[93] The same verb in the identical form hitpael appears in Gen 43:31 and 45:1 to show the magnitude of emotions of Joseph when he saw his brothers in Egypt – the emotion was so great that it had demanded the highest effort to suppress it and not let it be seen by the gathered people. See also Isa 42:14; 63:15; 64:11 – God checks His emotions not letting them kindle His wrath against evildoers, or He holds Himself back from showing His compassion towards Israel, when she has broken the covenant with Him. See also Esth 5:10.

[94] Cf. A. Schoors, “The Particle kī,” Remembering all the Way… A Collection of Old Testament Studies Published on the Occasion of the Fortieth Anniversary of the Oudtestamentisch Werkgezelschap in Nederland (ed. B. Albrektson) (OTS 21; Leiden 1981) 268. Cf. A. Tschirschnitz, K. Wojciechowska, Gramatyka języka hebrajskiego w zarysie (Warszawa 1996) 268, 293. The same logic is used in the speech of Moses in the face of Pharaoh in Egypt in Exod 4:23: “Hence I tell you: Let my son go, that he may serve me. If you refuse to let him go, I warn you, I will kill your son, your first-born,” whereas the last phrase, when literally read, is: “here I am killing your first-born”: הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ – cf. W. Kosek, Pierwotny ryt Paschy, 106.

[95] Cf. R. Popowski, Wielki słownik grecko-polski Nowego Testamentu (Prymasowska Seria Biblijna; Warszawa 3 1997) 37: ἀνάμνησις.

[96] Cf. Jankowski, Biblijna teologia przymierza, 109-110: in the 48th footnote, the author collects eleven features which prove that the Last Supper was the Passover meal.

[97] Cf. Jankowski, Biblijna teologia przymierza, 111-114, 116, 120. Cf. Catechism of the Catholic Church, No. 1357-1357, 1362-1367.

[98] Cf. B. S. Childs, Introduction to the Old Testament as Scripture (London 1983) 98-100; Jankowski, Biblijna teologia przymierza, 134. New Testament writers willingly make use of the Septuagint, which was considered by them as the inspired divine word of God. Cf. Dąbrowski, Listy do Koryntian, 122: It is Septuagint that is Paul’s Bible. Cf. also M.T. Brauch, Hard Sayings of Paul (Downers Grove, IL 1989) 137; W.R.G. Leader, The Septuagint, Sexuality, and the New Testament: Case Studies on the Impact of the LXX in Philo and the New Testament (Grand Rapids, MI 2004) 125; R. Sollamo, “The Significance of Septuagint Studies,” Emanuel: Studies in Hebrew Bible, Septuagint, and Dead Sea Scrolls in Honor of Emanuel Tov (eds. S.M. Paul – R.A. Kraft – L.H. Schiffman – W.W. Fields with the assistance of E.B. David) (VTS 94; Leiden – Boston, MA 2003) 497-512; J.A.L. Lee, “A Lexical Study Thirty Years On, with Observations on ‘Order’ Words in the LXX Pentateuch” (Ibidem) 513-524.

[99] Cf. E. Hatch – H.A. Redpath, A Concordance to the Septuagint and the Other Greek Versions of the Old Testament (Including the Apocryphal Books) (Graz 1954) II, 931-932: μνημόσυνον. To this number one can yet add three appearances of the word “μνημόσυνος” – cf. Ibid., 932: μνημόσυνος.

[100] It is well-known to Biblicists the Hebrew interpretative technique – “verbal allusion”: cf. J.T. Walsh, 1 Kings (Berit Olam 1; Collegeville, MN 1996) 285; B.J. Koet, Dreams and Scripture in Luke-Acts: Collected Essays (Contributions to Biblical Exegesis & Theology 42; Leuven 2006) 52; D. Rusam, Das Alte Testament bei Lukas (BZNW 112, Berlin – New York 2003) 41; A. Jankowski, Aniołowie wobec Chrystusa (Kraków 2002) 45.

[101] Searched in BibleWorks 6.0 for BGT: 'εις μνημοσυνον. See also Isa 23:18: εἰς συμβολὴν μνημόσυνον ἔναντι κυρίου – for a covenant and a memorial before the Lord.

[102] For Luke 22:19-20 see this translation in Young’s Literal Translation (1862/1898) – in electronic form in BibleWorks 6.0.

[103] Cf. W. Kosek, Pierwotny ryt Paschy, 199-284.

[104] Cf. W. Kosek, Nakaz głoszenia śmierci Pana, 237-238.