W literaturze · fragmenty, w których pada to słowo lub jego transliteracja

• Niektóre aspekty polemiki Septuaginty z kultami misteryjnymi Łukasz Laskowski · 2015 · 26. Ostrze polemiki
  … κότος προσκεκληρωμένα μεταδιώκειν παρέντας τὰ ἡμέρας καὶ φωτὸς ἀξια μηδεὶς οὖν μήτε τελείτω μήτε τελείσθω τῶν Μωυσέως φοιτητῶν καὶ γνωρίμων ἑκάτερον γὰρ καὶ τὸ διδάσκειν καὶ τὸ μανθάνειν τελετὰς οὐ μικρὸν ἀνοσιούργημα. 25 H.R. Willoughby, Pagan Regeneration. A Study of Mystery Initiations in the Graeco Roman World (Chicago 1929) …
• The Presentation in the Temple (Luke 2:21–24): An Intertextual Reading in a Communicative Approach Isaac Moreno Sanz · 2026 · 2.3. Cohesion and Coherence in the Articulation of the Scene
  … and presentation before the Lord. A second proper name, hitherto unknown in the Gospel, appears in the scene: Μωϋσῆς (v. 22a). The genitive Μωϋσέως accompanies κατά τόν νόμον51 and is replaced by κυρίου in the nominal syntagm ἐν [τῷ] νόμῳ52 (vv. 23a, 24a). Thus, both Μωϋσέως and κυρίου can function as a genitive of origin,53 ind …
• The Translation of the Septuagint by Rev. Prof. Remigiusz Popowski. History, Editions, Significance and an Analysis of Translation Strategy and Techniques Monika Szela-Badzińska · 2024 · 5. The Translation Strategy and Techniques Adopted by Popow…
  … he traditional form to which the Polish reader is accustomed: “Jakub” and “Ezaw” (Ιακώβ and Ησαύ), “Mojżesz” (Μωυσῆς), “Józef” (Ιωσηφ), “Jozue, syn Nauego” (᾿Ιησοῦς υἱὸς Ναυη), the river “Jordan” (Ιορδάνης), “Morze Czerwone” (ἐρυθρᾶς). Even the name of Moses’ sister is “Mariam,” not “Miriam.” The traditional form is also used in …
• The Platonic-Biblical Origins of Apophatic Theology: Philo of Alexandria’s Philosophical Interpretation of the Pentateuchal Theophanies Damian Mrugalski · 2023 · 1. From Anthropomorphism to Apophaticism:
  … you do not sin.” Now the people were standing at a distance, but Moses went into the darkness where God was (Μωυσῆς δὲ εἰσῆλθεν εἰς τὸν γνόφον οὗ ἦν ὁ θεός).
• Dlaczego w relacji Mateusza (21,1-11) Jezus wjeżdżał do Jerozolimy na dwóch osłach? Część 2: Motywy obecności dwojga zwierząt w tekście Mateusza Adam Kubiś · 2018 · 120. Połączenie między śpiewem dzieci i przejściem
  … o samo wyrażenie kończy Pięcioksiąg, odnosząc się do cudów dokonanych przez Mojżesza: τὰ θαυμάσια… ἃ ἐποίησεν Μωυσῆς (Pwt 34,12). (6) Obraz Mojżesza jadącego na ośle obecny jest w literaturze rabinackiej (Rodzaju Rabba 32,6; Pirke R. El. 31). Przyszły Mesjasz ma objawić się na końcu czasów na tym samym ośle, na którym Mojżesz zm …
• The Crux Interpretum of 1 Cor 15:29: What is at Stake and a Proposal Francesco Bianchini · 2022 · 3. Towards a New Proposal
  … . Towards a New Proposal As Fitzmyer, First Corinthians, 381, clearly explains, Paul coins the phrase εἰς τὸν Μωϋσῆν ἐβαπτίσθησαν in 10:2 on the basis of the baptism of the believers, which is the primum analogatum: the experience of the people in the desert is interpreted in the light of its similarity with the Christian rite, …
• Lending and Borrowing in the Teaching of Sirach (Sir 29:1–7) Andrzej Piwowar · 2023 · 5.1.1. The Commandment to Lend (Sir 29:1–2a)
  … ek version of Sirach. However, in both cases, its subject is God, not man as in 29:1aα (cf. 46:7b: ἐν ἡμέραις Μωυσέως ἐποίησεν ἔλεος [“in the days of Moses he showed mercy”] and 50:22d: ποιοῦντα μεθ᾽ ἡμῶν κατὰ τὸ ἔλεος αὐτοῦ [“him who deals with us according to his mercy”]). The noun ἔλεος appears twenty-three more times in the …
• The “Place of God”: Biblical Exegesis and Spirituality in Evagrius Ponticus Daniel Jugrin · 2025 · 3. The “Place of God” Metaphor
  … n all people, Moses was granted a direct vision in which God made His ways (τὰς ὁδοὺς αὐτοῦ) known to him (τῷ Μωϋσεῖ) (Ps 102:7; cf. Epistulae 56. [Frankenberg 1912c, 605]) and he learned the rea­ sons of existing things (λόγους τῶν ὄντων) by sight (ὄψει), unlike the indirect vision “in a mirror dimly” (δι’ ἐσόπτρου ἐν αἰνίγματι …