Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

QUOTATIONS FROM THE BOOK OF MALACHI IN SYNOPTIC GOSPELS
Summary
The extract of Malachi 3:1 about preparing the way for the Lord is put into the pericope on John the Baptist being a predecessor of the Saviour (Matthew 11:7-15, Mark 1:1-8, Luke 7:24-30). This prophecy is fulfilled with the person of John the Baptist as he is somebody more important than just God’s herald. With the prophecy of Elijah’s return (Malachi 4:5) he is the one who directly announces the coming of the Lord. Luke is the only writer of the three synoptic gospels that refers to the words of Malachi 4:5-6 and he puts them in his pericope on the announcement of John’s birth (Luke 1:5-25). Luke’s gospel underlines the contrast between John the Baptist and Jesus emphasizing Jesus’ transcendency. The Gospel reinterpretation identifies the coming of the Messiah with the coming of God which makes them equal.
Matthew notes that Jesus speaks of John the Baptist and if you are willing to accept it, he is Elijah who is to come (Matthew 11:14). John is the messenger of the kind usually angels are and none of the other prophets had such an honour. His duty is to preach and prepare the people for the Messiah. Jesus praises John while John is imprisoned and that makes him the first human being to die for Christ.

The literary aesthetics in the seventh edition of the New Testament translated by Rev. Eugeniusz Dąbrowski on the basis of lexemes, expressions and phrases selected from the four Gospels
Summary
The New Testament translated by Rev. Eugeniusz Dąbrowski, professor at the Catholic University of Lublin, is a part of the canon of Polish translations of the Bible. This is a translation from Latin version by St. Hieronymus, just as the first Polish translation of the Bible, also from Vulgate, by Father Jakub Wujek. The intention of D ąbrowski was primarily a pastoral one. He wanted to make the reader enter into a relationship with Christ and the authors of the biblical texts through reading the Bible. Therefore the translator’s priority was, on the one hand, to maintain a language available for the then contemporary postwar generation, and on the other to use a linguistic aesthetics that conveys a particularities of the sacral language and remain free of colloquial forms. That is why the translation seems to be the resultant of the archaic translation by Wujek and the more contemporary translation by the Benedictines of Tyniec Abbey. Comparison of fragments of the translation by Dąbrowski with the said translations and shows the translator’s struggles to keep communicativeness of the text and its sacral character at the same time. For this reason the analysed translation becomes a part of a constantly up-to-date discussion of linguists concerning decisions of translators of the biblical texts. Each new decade and generation they face the task to keep both clarity and sacred character of the text.