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THE POLISH JOURNAL OF BIBLICAL RESEARCH
Vol. 16 No. 2 (32) ISSN 1641-7224 December 2027
The Enigma Press, ul. Podedworze 5, 32-031 Mogilany, Poland, E-mail: enigma@post.pl
______________________________________________________________
WOJCIECH KOSEK
John Paul II Pontifical University, Kraków
CHRIST’S “ANAMNESIS” AS THE SACRIFICE
OFFERED BEFORE HIS FIGHT AGAINST THE DEVIL
Summary
On the basis of the Bible and numerous works of Greek writers, it
will be proven that nations of the ancient world, both Jewish and
Gentile, had a number of identical cultural practices relating to times of
war. The custom to offer “the anamnesis-sacrifice” before battle in
order to ensure their god’s memory of the donor during the struggle
makes it possible to understand Jesus’ command “do this in memory of
Me” (1 Cor 11:24-25), where “this” means “the offering of anamnesis-
sacrifice made by Jesus as the Man at His Last Supper, i.e. before His
fight against the devil”.
Introduction
The First Epistle to the Corinthians is the oldest biblical writing
containing the explanation of the Holy Mass. In chapter 11 St. Paul
twice inscribed the words “Do this for My anamnesis”. In traditional
translation this means “Do this in memory of Me” or “Do this for the
commemoration of Me” as spoken by Christ over the bread and wine
(verses 24-25). The essential theme of this article is the interpretation
of this injunction.
In the New Testament, four texts clearly contain the Lord Jesus’
words that He spoke over the bread and wine in the Cenacle
1
. These
texts, which are extremely important for the understanding of the
liturgy of the Holy Mass, are divided by biblical scholars into two
groups
2
:
1
F. C
HENDERLIN
,
Do This As My Memorial (AnBib 99; Rome 1982) 2.
2
Cf. H. L
ANGKAMMER
, Słownik biblijny (Katowice 1990) 119: Ostatnia Wieczerza.
148
(a) 1 Cor 11:23-27 and Luke 22:14-30, where among other words is the
phrase τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν, which is translated
as “Do this for My anamnesis”, and
(b) Matt 26:26-30 and Mark 14:22-25, where this phrase is not present.
The authors of the first group are St. Paul and St. Luke, the
companion of Paul in his evangelizing expeditions in the areas of Asia
Minor and Greece. They both knew perfectly the language, literature,
religion, and the Greek culture; and their texts were primarily directed
to the believers of this particular cultural environment. Therefore, one
can suppose that the expression pointed out above can be rightly
understood only if it is considered within the wider background of the
religion, literature, and culture not only of the Jews but also of the
Greeks. The issue of the Eucharistic anamnesis has been explored from
the Church Fathers to contemporary Biblical scholars with a wide
background of ancient culture and literature, including in particular the
Jewish and Greek ones
3
.
Because the command “Do this for My anamnesis” is found only in
one strand of the eucharistic tradition (1 Cor 11:24-25; Luke 22:19),
some biblical scholars assert that “as is seen by comparison with Mark
and Matthew, the memorial command is literarily secondary and
therefore unlikely to be authentic”
4
. This author’s annotation is
valuable, however it needs significant correction in one point:
comparison of the two groups does not imply that the injunction “Do
this for My anamnesis” is not authentic, but that it is an important
explanation of Jesus’ sentence in the realities of the Greek culture. It
must be so, since St. Mark and St. Matthew under the inspiration of the
Holy Spirit in a different manner described for their audience the same
that St. Paul and St. Luke described for their audience from the Greek
culture. It should be also noted that it is the close relationship between
the meaning of doing “for the anamnesis” and the explanation
contained in 1 Cor 11:26
5
.
The lack of the statement being discussed in the texts of the authors
of the second group is valuable information for the interpretation of all
four texts: surely this expression does not represent the ability of the
3
See about 1 Cor 11:23-26: J.L.
K
OVACS
(translator and editor), 1 Corinthians
Interpreted by Early Christian Commentators (The Church’s Bible; Grand Rapids,
MI 2005) 187-194. See also K.H.
B
ARTES
, “Memoria”, Dizionario dei Concetti
Biblici del Nuovo Testamento (eds. L. C
OENEN
– E. B
EYREUTHER
– H. B
IETENHARD
)
(EDB; Bologna 1976) 990-996.
4
Cf. H. B
ALZ
– G. S
CHNEIDER
, Exegetical Dictionary of the New Testament
(Edinburgh 1990) I, 85: ἀνάμνησις.
5
J. B
EHM
, “ἀνάμνησις, ὑπόμνησις”, TDNT, 1:348-349.
149
liturgy to “make present” the redemptive work of Jesus. “Making
present” is given by God as an attribute of the Passover rite, which is
the rite on which Jesus instituted the Eucharist as the Passover of the
New Covenant. The first two points of this article are devoted to
proving this characteristic of Passover and the Eucharist. In the first
one, the very important biblical typological parallel between the exodus
of Moses and Israel and the exodus of Jesus and the Church is shown.
This parallel sets the close relationship between Passover (i.e. the
liturgy making present the exodus of the Old Covenant) and the
Eucharist (i.e. the liturgy making present the exodus of the New
Covenant).
After proof of the existence of the fundamental relationship between
Passover and the Eucharist, one will be able to answer the question:
What does it mean “to do it for the anamnesis”? The relationship
between Jesus’ injunction and the correctly understood explanation of
it contained
6
in St. Paul’s 1 Cor 11:26 will show the depth of the
liturgical “making present”.
I. The biblical typological relation between
the exodus of Moses and of Israel
and the exodus of Jesus and of the Church
At His Last Supper, Jesus Christ instituted the New Covenant in His
Blood. It is an extremely important event which took place on the night
directly before the dramatic time of His redemptive Passion. The
Israelites’ exodus from Egypt and the power of the Pharaoh was
preceded by the feast of the lamb, which was the Passover celebrated in
the night by the Israelites in honor of God. Similarly, Jesus’ exodus
from the world under the power of the devil (cf. Luke 4:6; 2 Tim 2:26)
was preceded by the feast of the new Passover, which was celebrated in
the night with the apostles as representatives of a new community – the
Church.
The exodus from Egypt is shown by the Book of Exodus as a battle
in which God won a great victory over the Pharaoh (cf. Exod 15:1-21).
God, responding to the obedience of the Israelites who complied with
His command to celebrate the feast of the lamb, the Passover (cf. Exod
12:28), intervened on their behalf and led all His people out of slavery
and passed them between the miraculously divided waters of the Red
Sea to the banks of new life in freedom.
6
Cf. W. K
OSEK
, Nakaz głoszenia śmierci Pana ‘aż przyjdzie’ (1 Kor 11,26) w
świetle porównawczej analizy gramatycznej, [in:] W. C
HROSTOWSKI
(ed.), Jak śmierć
potężna jest miłość. Księga pamiątkowa ku czci Księdza Profesora Juliana Warzechy
SAC (1944-2009) (Ad Multos Annos 13; Ząbki 2009) 224-240.
150
It is worth noting that in the light of the comparative analysis
of the biblical phrases “with the strong hand” (
בדי הקזח
) and
“with the outstretched arm” (
בערז היוטנ
) with similar expressions
ranging from Twelfth Egyptian Dynasty (1800 BC), hymns glorifying
the Pharaoh-winners show their full capacity as men conquering other
nations by their “strong hand”: “the arm of king is regarded as the
vehicle by which he conquers”
7
. Analogically Israelites’ hymn for God
(Exod 15:1-21; cf.: Exod 3:19; 6:1.6; 13:3.9.14.16; 15:16), which
glorifies “the power of the hand” of God, within the framework
of Egypt’s cultural canons reserved for Pharaoh-winners, shows God
יהוה
as the king-winner, more powerful than the hitherto existing
peremptory ruler – the Pharaoh. It is worth mentioning that the analysis
of Amarna Letters (about 1400-1360 BC) and particularly of the letter
of Abdi-Heba, the king of Jerusalem (in three places he writes that he
became a king of Jerusalem thanks to the hand of powerful Pharaoh,
whereas the original word “hand” is sonically similar to the Hebrew
word
זער
– hand, arm, power) prove that inspired authors, adherent
to the same cultural environment of Canaan of the fifteenth century
before Christ, had also to know this Egyptian expression.
The exodus is a battle in which God won a victory over the Pharaoh.
Similarly, one ought to understand Jesus’ departure from this world
as the fight in which God gained victory over the devil thus fulfilling
the prophecy of Isaiah
8
.
The existence of the analogy between the victory of God in Israel’s
exodus through the Red Sea and the victory of Jesus in His exodus
through the Hades is visible in the resemblance of the literary logic
of the two songs: Exod 15:1-19 and Rev 15:3b-4.
Meynet
9
draws attention to the crucial double question in Exod
15:11, around which the structure of this song was built; he also points
out on the occurrence of the analogous structure in the song of Moses
7
Cf. J.K. H
OFFMEIER
, “The Arm of God Versus the Arm of Pharaoh in the Exodus
Narratives”, Biblica 67 (1986) 379, 384-386.
8
S.L. T
ERRIEN
, The Psalms: Strophic Structure and Theological Commentary
(Critical Eerdmans Commentary; Grand Rapids, MI 2003) 250.
9
Cf. R. M
EYNET
, Rhetorical Analysis: an Introduction to Biblical Rhetoric
(JSOTSS 256; Sheffield 1998) 175-176. See also R. M
EYNET
, “Le Cantique de Moïse
et le Cantique de l’Agneau (Ap 15 et Exod 15)”, Gregorianum 73 (1992) 19-55;
P.E. B
ONNARD
, “Zwycięstwo”, Słownik teologii biblijnej (ed. X. L
EON
-D
UFOUR
,
translated by K. R
OMANIUK
)
(Poznań
3
1990) 1152-1153.
151
and of the Lamb in Rev 15:3b-4, where the central place is occupied by
the rhetorical question glorifying God.
God’s responding to the obedience of Jesus, who within the
framework of the Paschal Feast before His exodus made the
“anamnesis-offering” of Himself
10
, intervened on Jesus’ behalf and led
Him out from the life in this world and passed Him through the Abyss
to “the bank” of new life; in other words, God brought Jesus out from
among the dead (cf. Heb 13:20).
As God closely tied Israel’s departure out of Egypt with the
execution of the avenging judgment upon the gods of Egypt (cf. Exod
12:12)
11
, so in Jesus’ departure God inscribed a judgment which the
Holy Spirit executes upon the devil, the ruler of this world (cf. John
12:31; 16:11; 1 John 3:8).
Just as the departure from the place of celebrating the Paschal Feast
and the passage between the waters of the Abyss (the Red Sea) was an
act of making the covenant between God and Israel
12
, so similarly
Jesus’ departure from the Cenacle and His passage between the
darkness of the “Abyss-Death” was an act of establishing the New
Covenant in His Blood.
It is worth noting that in Jonah 2:3-7 one can see the illustration of
the Lord’s People conviction of the location of the after-death land (i.e.
of Sheol) somewhere under sea, at the bottoms of the mountains and
lands. By virtue of this relationship between the sea and Sheol one
ought to understand the passage of Israel upon the bottom of the Red
Sea as the passage through the land of the Death-Abyss. Israelites had
to go down into the deep pit, which is the sea bottom, in order to climb
up thereafter until they reached the other side of the sea. Israelites
under the leadership of the Lord passed through the abyss!
13
It was and it is very important for all those who received and receive
the faith in Jesus as the Savior that not only He himself passed this way
to eternal life but He is the leader for all His people to pass this way.
10
The next analyses in this article will show how this “anamnesis-offering” should
be understood.
11
Cf. T. S
TANEK
, “Kto jest bogiem w Egipcie – analiza retoryczna Wj 6:2-9:35”,
Poznańskie Studia Teologiczne 19 (2005) 9-25.
12
Cf. W. K
OSEK
, Pierwotny ryt Paschy w świetle schematu literackiego Księgi
Wyjścia 1-18 (Rozprawy doktorskie – Papieska Akademia Teologiczna w Krakowie.
Wydział Teologiczny; Kraków 2008) 366-368.
13
Cf. W. K
OSEK
, Pierwotny ryt Paschy, 199-284.
152
Jesus is the leader to eternal life – ἀρχηγός τῆς ζωῆς
14
. By virtue of
this function of Christ as the leader, the biblical typological relationship
fully appears between:
(a) the passage of all Israel under the leadership of Moses and led by
God through the Abyss of the waters of the Red Sea to the new life
in freedom from the Pharaoh who subjugated them, and
(b) the passage of all the Church under the leadership of Jesus Christ
and led by God through the Abyss of Death to the new life in
freedom from the devil who subjugates us.
It should be noted that although in His historically single act Jesus
passed through death alone, it is, however, thanks to the liturgical
“now” contained especially in the Eucharist that Jesus is the leader in
this passage for those who want to follow Him to the “other bank”
which is eternal life. Still, in this “only” liturgical participation of them
all, it appears again the similarity between the exodus of Israel and
exodus of the Church. For all Israelites until the end of earthly life, the
only way to participate in the exodus is the annual Passover; and it is
Passover, God’s liturgical gift for Israel and the heritage of her
successive generations that Jesus Christ took into His own divine hands
to form of it a new reality – the Eucharist.
II. The explanation of “commemoration” as the ability
of the Passover liturgy to “make something present”
To understand the liturgical “now” of the Eucharist, it is necessary
to remember on the basis of the Bible how the Jews understand its
archetype, Passover.
The Bible makes it possible to read, in accordance with God’s
intention, the essential meaning of the yearly celebration. Passover is
not only the remembering of the immemorial past, but first it “makes
present”
15
the events which God has done for his people in Egypt; it is
“a redemptive activity of God”
16
. This specificity of Passover reflects
14
Cf. S. H
ARĘZGA
, “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. R
OSIK
) (Papieski Wydział Teologiczny we
Wrocławiu – Księgi Pamiątkowe; Wrocław 2005) 94-95.
15
Cf. Catechism of the Catholic Church, No. 1362-1366; J. D
ROZD
, Ostatnia
Wieczerza nową Paschą (Katowice 1977) 41-42.
16
Cf. K. R
ICHTER
, “Kult/cześć oddawana Bogu. VII. W środowisku biblijnym”,
Leksykon religii (eds. F. K
ÖNIG
– H. W
ALDENFELS
; translated by B. W
ODECKI
)
(Warszawa 1997) 202-203.
153
the Hebrew term
זןורכ
meaning “remembrance” (Exod 12:14)
17
.
Poniży
18
points out the wording contained in the Tractate
“Pesachim” X.5, showing the proper manner of understanding and of
experiencing the celebration of Passover: “In every generation each
person should see himself as if he himself went out from Egypt…
Today we are in the passage through the Red Sea … Today we enter
into our heritage”.
The celebration of the paschal solemnity is regulated by rules,
the faithful pursuance of which should be guarded by everybody, but
especially by the leader of this worship assembly. To comply with the
prescriptive order of the Passover (in Hebrew “Seder”
סרד
19
),
participants of this celebration rely on a special liturgical book, the
“Passover Haggadah”
20
. By comparing
21
Moses’ speeches in Exod
13:8 and Deut 6:23 concerning the day of the Passover, “Haggadah”
explains and proves the Passover’s ability of “making present”.
In Exod 13:8 Moses addresses the Israelites who are just leaving
Egypt and explains to them how in the future they will have to explain
to their sons the meaning of the Passover celebration: “And you will
say to your son in that day, It is because of what the Lord did for me
when I came out of Egypt”.
Later in Deut 6:20-25, Moses addresses the Israelites who, for the
most part on account of their age, were neither witnesses of the
Egyptian plagues nor of the exit from slavery because at the time of
departure they were either children or not yet conceived (cf. Num
32:11-13). Nevertheless, Moses ordered them in compliance with Exod
17
Cf. J.M. M
USIELAK
, “Obraz Paschy w różnych okresach historycznych”, Duch i
Oblubienica mówią: przyjdź. Księga pamiątkowa dla O. Prof. A. Jankowskiego w 85.
rocznicę urodzin (ed. W. C
HROSTOWSKI
) (Ad Multos Annos 5; Warszawa 2001) 296.
18
B. P
ONIŻY
, Motyw Wyjścia w Biblii: od historii do teologii (Poznań 2001) 50.
19
Cf. L. K
OEHLER
– W. B
AUMGARTEN
– J.J. S
TAMM
– red. wyd. polskiego P. Dec,
Wielki słownik hebrajsko-polski i aramejsko-polski Starego Testamentu (Warszawa
2008) 698:
רדס
arrange in order, gather; P. B
RIKS
, Podręczny słownik hebrajsko-
polski i aramejsko-polski Starego Testamentu (Warszawa
3
2000) 241:
רדס
.
20
Cf.
הדגה לש חספ
The Passover Haggadah. A Faithful English Rendering by
A. R
EGELSON
, illustrated by Z. K
LEINMAN
(New York 1965). There are many other
editions, for example:
הדגה לש חספ
(Tel-Aviv 1958); S. P
ECARIC
(red.),
הדגה לש
חספ
Hagada na Pesach i Pieśń nad Pieśniami (Kraków 2002).
21
Cf. R. H
ENDEL
, “The Exodus in Biblical Memory”, JBL 120/4 (2001) 601;
L. F
INKEISTEIN
, “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.
154
13:8 to recount to their sons: “
21
We were servants under Pharaoh’s
yoke in Egypt; and the Lord took us out of Egypt with a strong hand.
22
And the Lord did great signs and wonders against Egypt, and against
Pharaoh and all his house, before our eyes.
23
And he took us out from
that place, guiding us here to give us this land, as he said in his oath to
our fathers” (Deut 6:21-23).
Therefore every Israelite has to have awareness of the participation,
thanks to the celebrated liturgy, in the historically single departure from
Egypt
22
. Regelson’s Haggadah (32) clearly teaches this:
“In every generation, one ought to regard himself as though he had
personally come out of Egypt. (here is Exod 13:3) Not only our
forefathers did the Holy One, blessed is He, redeem, but also ourselves
did He redeem with them. As it is said: (here is Deut 6:20-25)”.
The Hebrew text, printed beside the English text, is particularly
important. Below is the Hebrew text and its literal translation:
in every generation let the man
ְבּלָכ רוֹדּ רוֹדָּו בָיַּח ם ָד ָא
perceive his substance / his bone
ִלתוֹא ְר ת ֵא וֹמ ְצַﬠ
as if it went out from Egypt
ְכּוּלּ ִא אוּה ָצָי םִי ָר ְצ ִמּ ִמ
The meaning of this text becomes understandable in comparison to
the biblical text describing the Israelites’ going out from Egypt. For
when Moses was going out, he took Joseph’s bones (
ַﬠתוֹמ ְצ ףֵסוֹי
) with
him (Exod 13:19). Is it important?
About the importance of bones one can read in Gen 50:25; Josh
24:32; 1 Sam 31:13; 2 Sam 21:12-14; 1 Kgs 13:31; 2 Kgs 23:18; 1 Chr
10:12; 1 Macc 13:25; Ps 34:21; Sir 46:12; 49:10.15; Jer 8:1; Bar 2:24;
Ezek 37:1-14. Ska
23
points out the importance of the act of digging up
of Joseph’s bones from under the ground, the Egyptian ground – this is
the beginning of the process of coming out of Israel from the state of
the slavery, the beginning of the nascency of Israel as the People of
God. According to Ska, Exod 13:17-22 represents the transition
between the story about plagues and Passover and the story about the
passage through the sea. Ska shows that Israel has broken with her own
Egyptian past (and that is just why Moses dug up the bones of Joseph)
22
Cf. M.
N
OTH
, 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. S
KA
, 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.
155
and all the People went off to the new and unknown world. Exod 14:1-
31 narrates how to make a definitive transition to this new dimension of
the existence.
Exod 13:19
WTT
narrates:
חַקִּיַּו ה ֶשֹׁמ תוֹמ ְצַﬠ־ת ֶא ף ֵסוֹי וֹמּ ִﬠ
a
י ִכּ ַﬠ ֵבּ ְשׁ ַה ַﬠי ִבּ ְשׁ ִה יֵנ ְבּ־ת ֶא ל ֵא ָר ְשִׂי רֹמאֵל
b
דֹקָפּ ד ֹק ְפ ִי םי ִהI ֱא ם ֶכ ְת ֶא ם ֶתיִלֲﬠַה ְו י ַת ֹמ ְצַﬠ־ת ֶא הֶזּ ִמ םֶכ ְתּ ִא
c
The literal translation is as follows:
a And Moses took the bones of Joseph with him,
b for he had certainly adjured the children of Israel saying,
c God will certainly visit you, and you will carry up my bones with
you from here.
The biblical author marked the extraordinary importance of the
described event in this verse by the double use of the emphatic
sequence
24
composed of the verb in the infinitive absolute and the
same verb in the perfect or imperfect tense:
The first time this sequence appears with the verb
שׁעב
(to swear);
it should be translated as “had certainly adjured”.
The second time this sequence appears with the verb
פדק
(to visit);
it should be rendered as “will certainly visit”.
Such a dual emphasis is very rare in the Bible
25
: it does not exist
anywhere else in Exod 1-18 (i.e. in the literary entirety, within which
there is the verse in question here). It occurs four times in the Book of
Exodus (13:19; 19:13; 22:22; 23:24), while in the whole Hebrew Bible
only forty-six times. Its presence in the text implies that it describes a
particularly important event. Thus, Moses’ taking of Joseph’s bones
had not only theological but also historical significance. It would have
been true since Joseph, as the steward of Egypt and the highest ranking
person after Pharaoh, would have issued an order to be buried
immediately after his death in the land of Canaan, the land promised by
God to the fathers. So Joseph did issue an order, after all in relation to
his father Jacob, according to his last will (cf. Gen 49:33-50:14). When
Joseph abandoned this possibility, he did so under God’s inspiration for
24
Cf. B.
P
OLOK
,
Język hebrajski. Gramatyka (Opole 1996) 26. Cf. B.K. W
ALTKE
–
M.P.O’C
ONNOR
, 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. K
OSEK
, Pierwotny ryt Paschy, 155.
156
the fulfillment of God’s plan. For it is necessary to remember that it is
God who is the source of Joseph’s power for interpreting the dreams
revealing His purposes for man or nation (cf. Gen 37:5-10; 40:8;
41:16.25.28.32.38.39).
Therefore one ought to conclude that in compliance with God’s
inspiration, the patriarch Joseph wanted his bones to participate in the
exodus. In that sense, he and all past and future generations of Israel
also partook in the exodus. This historic event was proven to be not
only a single act of liberation of Abraham’s descendants in accordance
with the covenant God made with Abraham when God passed between
halved animals (cf. Gen 15), but also the act of making the eternal
covenant by God with all the people, the perfect act done between
halved waters of the Red Sea
26
.
Just as the patriarch Joseph took part in the exodus by the fact that
his bones were taken from Egypt; so too, according to the Haggadah’s
injunction, every Israelite has to perceive his essence (his bone)
27
as if
it came out of Egypt. Every Israelite by the Paschal Liturgy celebrated
annually participates in that event from earlier centuries; thus this event
constitutes the whole of Israel as the people of God.
It should therefore be stressed that in the Passover liturgy
redemptive events do not “become present” because they do not take
place at the present time of the contemporary Israelites (as it is usually
incorrectly interpreted, unfortunately). However, contemporary
Israelites do “become present” at the past time because they actually
participate in those past redemptive events from earlier centuries. In
accordance with the meaning of the shown biblical texts and “Passover
Haggadah”, this and only this is the correct understanding of the terms
“become present” and “making present” which describe the relation
between the acts of the Passover liturgy and the redemptive events that
are represented by these acts.
In the same way one should correctly understand the meaning of the
liturgy of the Eucharist as a new Passover in its relation to the exodus
of Jesus Christ. Thanks to this liturgy, the redemptive passage through
Hades does not take place in our time, but we actually stand by Christ
in His time from two thousand years ago to participate in His exodus
and to be together with Him and to follow Him on the way through
death to life.
26
Cf. W. K
OSEK
, Pierwotny ryt Paschy, 199-284.
27
The Hebrew word
ֶﬠםֶצ
means: bone, essence, substance.
157
This direction of “making present” is confirmed by the conclusion of
the above discussed Haggadah text which begins: “In every generation,
one ought to regard himself as though he had personally come out of
Egypt” (Regelson 32). The final words are: “Therefore, it is our duty to
thank, praise, laud, glorify, extol, bless, exalt, and adore Him Who did
all of these miracles for our fathers and for ourselves. He has brought
us forth from slavery to freedom, from sorrow to joy, from mourning
to festive day, from darkness to a great light, and from subjugation to
redemption. Let us then recite before Him a new song”.
Similarly in the Eucharist one ought to worship the One Who
brought up from Hades the great shepherd Jesus Christ and us
together with Him.
III. Jesus as the victor in the battle against death
and as the leader on the way to life
The liturgical “making present” of the redemptive events, given to
us by Jesus in the Eucharist, permits every believer to consciously enter
into the time of Jesus to follow Him on His way through death to life in
order to be under His command in the battle against the devil and to
win with Him. St. Luke refers to this role of Jesus in the Acts of the
Apostles (3:15) when he shows, in the manner appropriate to the
mentality of the Jewish and Greek readers, Christ as “ἀρχηγός τῆς
ζωῆς καὶ σωτήρ”. That is to say, Christ as the hero, the master, the
commander leading us to life, the savior. How can this be confirmed?
First, it is worth noting that this title “ἀρχηγός” was clearly
understood by the Jews and Greeks of that time.
The Jews knew from the Septuagint that “ἀρχηγός”
28
describes not
only the heads of the houses of their families (cf. Exod 6:14), but it also
describes God (cf. Jer 3:4 με ἐκάλεσας … ἀρχηγὸν τῆς παρθενίας σου)
leading Israel as His bride to the Promised Land, to the land of life in
abundance. This route forced them to bear many hardships and finally
to take up the fight against the people living there in those days. Thanks
to God’s leadership and to the special gifts given first to Moses and
then to Joshua, Israel won Canaan. On the basis of the typology,
this way and the victorious fight have to be translated into the spiritual
28
Strictly ἀρχηγός – one who goes first on the path: Cf. T. F
RIBERG
– B. F
RIBERG
,
Analytical Lexicon to the Greek New Testament (2000): ἀρχηγός. This lexicon is
available in electronic form in: M.S. B
USHELL
– M.D. T
AN
, BibleWorks for Windows
version 6.0. The original languages Bible software program for Biblical exegesis and
research (Norfolk, VA 2003).
158
way. The Chosen Leader, anointed by God for the mission, is God’s
Son, Jesus Christ.
Christ’s victory over spiritual powers is expressed in the New
Testament, including St. Paul, by using many different terms, such as:
θριαμβεύω “to triumph” or “to lead in triumph” (2 Cor 2:14; Col 2:15),
βασιλεύω “to reign” (Rom 5:17.21; 1 Cor 15:25; 1 Tim 6:15;
Rev 11:15.17; 20:4.6), and κυριεύω “to be a ruler” (Rom 14:9; 1 Tim
6:15). The designation of Jesus as Lord “κύριος”, which is the word
used in the Septuagint to translate the Hebrew name of God
יהוה
, also
belongs to these terms; it was used frequently.
The Greeks, in turn, attributed the term “ἀρχηγός” to gods and
heroes, i.e. to persons who were models for others
29
. Now is the time
to ask the question so crucial for the exegesis of Paul’s writing about
the Holy Eucharist (1 Cor 11). Did the Apostle Paul, during his time of
preaching the gospel of God to the Greeks, show them Jesus Christ as
the hero, as the winner in the fight against the devil and death?
30
Jesus
is the winner
31
and the leader (κύριος – ἀρχηγός), the only one who
conquered death and who gives life to every creature. He is also the
One who at the end of time will give up to God the kingdom acquired
in such an extraordinary battle, just after the time when he has
destroyed all dominion, authority, and power (ὅταν καταργήσῃ πᾶσαν
ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν 1 Cor 15:24). Now then, was
Jesus Christ, thus described, someone about whom the Greek recipients
of Paul’s First Letter to the Corinthians could not listen to without
interest? Was this Jesus Christ’s resemblance to the ideal person
formed by ages of Hellenic culture? Was this resemblance essential for
them and useful for making them able to understand clearly the opus of
Savior and the Holy Eucharist, which actually connects with this opus
in the deepest manner?
The answer to these questions must be in the affirmative. Why? It is
so, because the mentality of this nation was formed by the epics of
Homer, the historical works of Hesiod or Polybius (the best Hellenistic
historian), and many other historians, orators, and tragedians. All of
these men praised the courage and strength of the heroes, who fought
with God’s help in defending the moral values and the life of the
nation
32
.
29
Cf. H
ARĘZGA
, “Tytuły chrystologiczne”, 94.
30
Cf. S. W
RONKA
, La vittoria di Dio e dell’uomo in Paolo. Studio esegetico-
teologico su νικάω (Kraków 2002) 362.
31
Cf. W
RONKA
, La vittoria di Dio, 355.
32
The discussion of the Homer’s works and his reliable relation to the reality
159
For many leaders and warriors, Homer was surely a fascinating
teacher. For instance, Alexander the Great had his copy of The Iliad
during his expedition to Egypt, and it was The Iliad that he believed
was the most valuable possession belonging to him there. According to
Plutarch
33
“
1
When a small coffer was brought to him, which those
in charge of the baggage and wealth of Dareius thought the most
precious thing there, he asked his friends what valuable object they
thought would most fittingly be deposited in it.
2
And when many
answered and there were many opinions, Alexander himself said
he was going to deposit the Iliad there for safe keeping (αὐτὸς ἔφη τὴν
Ἰλιάδα φρουρήσειν ἐνταῦθα καταθέμενος). This is attested by many
trustworthy authorities.
3
And if what the Alexandrians tell us
on the authority of Heracleides is true, then it would seem that Homer
was no idle or unprofitable companion for him in his expedition
(οὔκουν {οὐκ} ἀργὸς οὐδ᾽ ἀσύμβολος αὐτῷ συστρατεύειν ἔοικεν
Ὅμηρος).
4
They say, namely, that after his conquest of Egypt he
wished to found a large and populous Greek city which should bear his
name, and by the advice of his architects was on the point of measuring
off and enclosing a certain site for it.
5
Then, in the night, as he lay
asleep, he saw a wonderful vision. A man with very hoary locks and
of a venerable aspect appeared to stand by his side and recite these
verses: ‘Now, there is an island in the much-dashing sea, In front
of Egypt; Pharos is what men call it.’ Accordingly, he rose up at once
and went to Pharos…”
Since the Hellenistic period, Alexander the Great was the ideal of a
good king
34
. An important characteristic was his personal involvement
in battles at the head of his armies, which became the source of courage
and strength for his soldiers. In light of this ideal, recipients of Paul’s
letters looked at Jesus Christ, who as the leader of them and of all the
New People, had personally engaged in mortal battle against the devil;
and who, as the winner, bestowed them with supernatural goods; and
described by him – see in: H
OMER
, Iliad. Translated and provided with introduction
and glossary of proper names by I. W
IENIEWSKI
(Kraków 1984) IX-XXXV.
Cf. H
OMER
. Iliad. Translated by F.K. D
MOCHOWSKI
. Prepared by A. P
OPŁAWSKA
(Kraków 2008) 281-298.
33
Cf. P
LUTARCH
, Lives. With an English Translation by B. P
ERRIN
(LCL;
London
1914-1919) VII, 299: “Alexander”, 26:
34
Cf. C. O
RRIEUX
– P.S. P
ANTEL
, A History of Ancient Greece. English translation
by J. L
LOYD
(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)”.
160
who, in a completely new manner, accomplished that worldly ideal of a
king-leader
35
.
What is more, St. Paul knew this inspiring literature because he was
born in Tarsus and spent his childhood there (cf. Act 22:3) in a cultural
center which rivaled Athens and Alexandria
36
. He frequented the
Hellenistic school there where, according to the teaching program,
Homer’s epic poems were used to teach the pupils how to read.
It is worth mentioning an important information about St. Paul as a
writer and as an expert in Greek, including the following
37
: Paul had
ability to adapt the manner of proclaiming the Gospel to Jewish and
Greek listeners; Paul was an outstanding writer of the Greek language;
he naturally used expressions of the intellectual elite, as well as popular
words of the day of his times; Paul spoke fluent Greek and not only: he
excellently perceived its different nuances. In the school’s reading
canon, Homer’s works were far superior to those of at least six other
outstanding authors of equal talent who could not begin to compete
with Homer!
38
In turn, it is necessary to say about Paul himself that he lived like his
hero, Jesus Christ, because he tirelessly fought the good fight for
eternal life for himself and for all those to whom Jesus sent him (cf.
1 Cor 9:16-27; Phil 1:30; 3:14; Col 2:1; 1 Thess 2:2; 1 Tim 6:12; 2 Tim
4:7).
Because the Apostle spoke and wrote in a manner appropriate to the
mentality of the recipients (cf. 1 Cor 9:20-22), it is not by accident in
the First Letter to the Corinthians how he exhorts them to prefer
35
Cf. O
RRIEUX
– P
ANTEL
, 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. R
OBERTS
, 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. M
OXNES
,
“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. E
NGBERG
-
P
EDERSEN
) (New York 2004) 213: “He grew up in Tarsus ... and probably received a
Hellenistic education there”.
37
Cf. E. D
ĄBROWSKI
, Listy do Koryntian. Wstęp – przekład z oryginału –
komentarz (Poznań 1965) 9, 118, 121, 295. Cf. also B.L. S
HELLEY
, Church History in
Plain Language (Nashville
3
2008) 20: “Paul spoke Greek fluently and was familiar
with Greek thought and literature”.
38
Cf. D
ĄBROWSKI
, Listy do Koryntian, 295.
161
prophecy over speaking in tongues (i.e. the uttering of unintelligible
speech) in their public meetings. Paul stresses his point of view by
using military terminology in 1 Cor 14:8:
“For if the trumpet give an uncertain voice, who shall prepare
himself for war?”
καὶ γὰρ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς
πόλεμον;
The argument had to be convincing to the recipients. If so, it means
that in matters of war, the habit of using a special trumpet to call the
army together was familiar to them.
A simple trumpet of a long straight tube was well-known already in
antiquity as an instrument for signal and fanfare
39
. Common was the
heritage of military and religious customs of Egypt, Israel, Greece and
Rome, and in this the custom of the use of trumpets in the army and at
sacral meals (cf. Num 10:9-10). The trumpets were used previously by
the people of God and the heathen, especially for calling the people to
the sacrifice, and whenever they marched into battle
40
.
About trumpets of ancient Egypt
41
: “The history of Egyptian music
stretches from before 3000 B.C.E. to the present. (…) Mostly it
concerns music in religious contexts: texts of hymns and psalms, (…)
sacred meals to the accompaniment of music”. “instruments
common in ancient Egypt were (…) the straight trumpet (a soldier’s
instrument), and the *sistrum (a cult instrument)”.
About trumpets of ancient Israel
42
: “Small gold or silver trumpets of
ancient Israel, similar to the Greek salpinx and the Roman tuba. They
are mentioned in the Bible and Dead Sea Scrolls as signaling or
ceremonial instruments”.
About trumpets of ancient Rome
43
: “A straight tube of bronze or
iron, 1.25-1.6 m long, with a slightly flaring bell, it was first and
foremost a military instrument, sounding the attack and retreat in battle.
In civilian life it was heard in funeral processions, at games and
39
A. C
HODKOWSKI
(editor), Encyklopedia muzyki (Warszawa
2
2001) 901 (Trąbka).
40
Cf. D.M. G
UION
, The Trombone its History and Music, 1697-1811 (Amsterdam
1998) 49-51.
41
Cf. D.M. R
ANDEL
, The Harvard Dictionary of Music (Cambridge, MA
4
2003)
285-286 (Egypt)
42
R
ANDEL
, The Harvard Dictionary, 387 („atzotzerot).
43
R
ANDEL
, The Harvard Dictionary, 920 (Tuba).
162
gladiatorial contests, and in religious rituals, particularly sacrifices”.
The Corinthian Jews knew the habit of using a special trumpet
before the battle. They knew it from their own history and from several
places in the Old Testament; and surely in the Greek Septuagint
translation
44
, the Greeks knew this from the works of Homer
45
,
Hesiod, Aeschylus, Plutarch, and many others. Besides, military issues
occurred in the everyday life of many of them.
Hesiod was a Greek oral poet generally thought by scholars to have
been active between 750 and 650 BC. Since at least Herodotus’ time
(Histories, 2.53), Hesiod and Homer have generally been considered
the earliest Greek poets whose works have survived
46
.
Aeschylus (c. 525-456 BC) was the first of the three ancient Greek
tragedians whose work has survived, the others being Sophocles and
Euripides, and is often described as the father of tragedy. He was an
eyewitness to the naval battle at Salamis, and in his play he describes
the Greek victory over the Persian fleet in 480 BC:
47
“The trumpet with its blast fired all their line; and instantly, at the
word of command, with the even stroke of foaming oars they smote the
briny deep”:
σάλπιγξ δ᾽ ἀϋτῇ πάντ᾽ ἐκεῖν᾽ ἐπέφλεγεν. εὐθὺς δὲ κώπης
ῥοθιάδος ξυνεμβολῇ ἔπαισαν ἅλμην βρύχιον ἐκ κελεύματος.
Plutarch (c. 46 – 120 CE) was a Greek historian, biographer,
essayist, known primarily for his Lives and Moralia. He wrote about
Alexander the Great
48
:
“after the trumpet had sounded the signal, he attacked the walls”
καὶ τῇ σάλπιγγι σημήνας ἀπεπειρᾶτο τῶν τειχῶν.
This conclusion allows one to go to the second part of the present
article, which describes the ancient military traditions of the Jews and
Greeks, among which the “anamnesis-offering” played an important
role.
44
Cf. B
EHM
, “ἀνάμνησις, ὑπόμνησις”, 348: “cf. Nu 10:10, where
ִזןוֹרָכּ
before God
is accomplished by blowing of trumpets”.
45
Cf. H
OMER
, Il. 18:219.
46
Cf. D
ĄBROWSKI
, Listy do Koryntian, 265. Cf A. P
URVES
, “Topographies of Time
in Hesiod”, Time and Temporality in the Ancient World (ed. R.M. R
OSEN
)
(Philadelphia, PA 2004) 147.
47
Cf. A
ESCHYLUS
, Persians. With an English translation by H.W. S
MYTH
(LCL;
Cambridge, MA 1926) line 395-397.
48
Cf. P
LUTARCH
and P
ERRIN
, Lives, VII, 297: “Alexander”, 25.
163
IV. The ancient custom of the offering of the anamnesis sacrifice
in the background of other religious customs among the Greeks
The summarized analogies discussed earlier between Israel’s
departure from Egypt and Jesus’ departure from this world showed that
Jesus’ passage through Hades should be regarded as the struggle that
He fought against the enemy of God and humanity – the devil. The
interpretive comparison of basic characteristics of the mentality of the
Corinthians, the recipients of Paul’s Letter explaining the Eucharist for
them (1 Cor 11), led to the same interpretative key.
Now the studies need to broaden the knowledge of the war traditions
of the ancient peoples of Europe, Asia, or Egypt for many centuries
before the time of the New Testament, especially of the Hebrews and
Greeks
49
.
It must be pointed out that there was the very important custom of
offering a special sacrifice before a fight or before a dangerous journey.
The aim of such sacrifice was to obtain the help of the gods, in whose
effective intervention the donor believed
50
.
The next most common religious elements of the peoples of
antiquity are: the sacrifices being offered as a thanksgiving for winning
a battle and returning safely from an anabasis, the pouring of wine as a
drink offering, the burning of animals as an offering, and the lifting up
of pure hands in prayer.
The presentation of the “anamnesis-offering” on the broader
background of other religious traditions will prove the existence of a
common religious language in which one communicated with the true
God and with the ancient gods. The Apostle Paul could refer to the
fundamental concepts of this language, when he took on the task of the
explaining the holy mystery of the Eucharist to the Greeks and Jews.
1. Sacrifices and prayers among the Greeks
Now selected Greek literary descriptions will be presented,
beginning with the earliest of Homer’s works from about the 9th-7th
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. G
RUNDMANN
, “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.
164
century BCE
51
, which are the source of knowledge of religious and
war customs. It should be noted at the beginning that although The
Iliad is an epic poem and is therefore not strictly an historical
document, its author did not aim to show a world absolutely lacking in
reality. On the contrary, Homer had to depict faithfully
52
the religious,
social, and military customs in order that his fictitious scenes depicting
the history of the heroic struggle of the Greeks and Trojans would be
able to influence the listener or reader by the power of realism. The
same rule applies to the religious relation between heroes and gods.
The offered vows and sacrifices and the spoken words of prayers had to
reflect realistically the religious mentality of the ancient people.
Specific examples presented below will fully show the validity of this
understanding of Homer’s text. Scholars specializing in extra-biblical
Greek understand it in the same way
53
.
In selected passages, the basic form of the Greek will be given in
parentheses.
a) Sacrifices and propitiatory prayers
The understanding of sin (ἁμαρτία) as a violation of the divine order
and hence the appearance of divine punishment in human life, is the
reason people commonly appeased the gods for their sins by prayer,
drink-offerings, and burnt-offerings. Before proceeding to the sacred
action, one should wash his hands; and during the prayer, one should
raise his hands. This universal custom, well known in the Bible
54
, is
present also in The Iliad
55
.
51
Cf. E. D
ICKEY
, “Homer”, Encyclopedia of Ancient Greece (ed. N.G. W
ILSON
)
(New York 2006) 366: “Epic poet of the 8th or 7th century BC”. Cf. H
OMER
and
W
IENIEWSKI
, Iliada, XVI-XVII: about 9th century BC.
52
Cf. H
OMER
and W
IENIEWSKI
, Iliada, XX-XXI. Cf. also the note about the great
significance of Homer’s works for Pliny: S. H
ARSTINE
, 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. M
ARCINKOWSKA
-R
OSÓŁ
, “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. M
ROZEWICZ
) (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
H
OMER
, The Iliad. With an English Translation by A.T. M
URRAY
(LCL 170-171;
London 1924) I, 36-37 and I, 418-419. See also I, 6-7 (Il. 1:65-66).
165
Il. 1:446-448: they made haste to set in array for the god the holy
hecatomb around the well-built altar,
Il. 1:449-450: and then they washed their hands (χερνίπτομαι) and
took up the barley grains. Then Chryses lifted up (ἀνέχω) his hands
(χείρ), and prayed aloud (εὔχομαι) for them: “Hear me, god…”:
χερνίψαντο δ᾽ ἔπειτα καὶ οὐλοχύτας ἀνέλοντο. τοῖσιν δὲ Χρύσης
μεγάλ᾽ εὔχετο χεῖρας ἀνασχών
And Il. 9:499-501 in the literal translation: By burnt-offerings and
pleasant prayer, by drink-offering (λοιβῇ) and the savour of burnt
sacrifice (κνίσῃ), the imploring (λισσόμενοι) people propitiate when
any man transgresses and sins (ἁμάρτῃ): καὶ μὲν τοὺς θυέεσσι καὶ
εὐχωλῇς ἀγανῇσι λοιβῇ τε κνίσῃ τε παρατρωπῶσ᾽ ἄνθρωποι
λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ.
where: λοιβή – libation = drink-offering
b) The sacrifice before leaving with the legation to Achilles
When the king Agamemnon wronged king Achilles, he took
offence; and from that time he and his people have not taken part in the
battles. This was the reason why Agamemnon’s troops began to suffer
defeat. Therefore when Agamemnon recognized his mistake, he
decided to send a legation to fulfill the very difficult task of persuading
Achilles to return with his army to fight against the Trojans. Before
leaving for this mission, the chosen men washed their hands and then
prayed and offered the drinking-sacrifice.
Il. 9:171-178
56
:
171 And now bring ye water for our hands, and bid keep holy silence,
φέρτε δὲ χερσὶν ὕδωρ, εὐφημῆσαί τε κέλεσθε
where: εὐφημῆσαί – εὐφημέω – avoid all unlucky words, during
sacred rites: hence, as the surest mode of avoiding them, keep a
religious silence; κέλεσθε – κέλομαι – urge, exhort, command;
172 that we may make prayer unto Zeus, son of Cronos, if so be he
will have compassion upon us”.
ὄφρα Διὶ Κρονίδῃ ἀρησόμεθ᾽, αἴ κ᾽ ἐλεήσῃ.
173 So said he and the words that he spake were pleasing unto all.
174 Then heralds poured water over their hands
αὐτίκα κήρυκες μὲν ὕδωρ ἐπὶ χεῖρας ἔχευαν,
where: ἔχευαν – χέω – pour out, let flow
56
H
OMER
and M
URRAY
, The Iliad, I, 395. Explanation of words from LSJ.
166
175 and youths filled the bowls brim full of drink,
176 and served out to all, pouring first drops for libation into the cups.
νώμησαν δ᾽ ἄρα πᾶσιν ἐπαρξάμενοι δεπάεσσιν
where: ἐπάρχω in the phrase δεπάεσσιν ἐπάρχεσθαι: to begin with
the cups, i.e. by offering libations to the gods before the wine was
served.
177 But when they had made libation and had drunk to their hearts’
content,
αὐτὰρ ἐπεὶ σπεῖσάν τ᾽ ἔπιόν θ᾽ ὅσον ἤθελε θυμός,
where: σπεῖσάν – σπένδω – to pour or make a drink–offering
178 they went forth from the hut of Agamemnon, son of Atreus.
c) Priam’s sacrifice before his dangerous expedition
It was very important for a man to pray to his god and offer him the
libation before an expedition so that he would return home safely
(οἴκαδ᾽ ἱκέσθαι).
Before Priam
57
, the king of Troy, went to the enemy camp to beg
Achilles for the body of Hector (his son who was killed by Achilles),
he washed his hands, made an offering by pouring wine from the
golden cup, and lifted up the prayer to his god that he would allow him
to return safely from this extremely dangerous expedition.
The words of Priam’s wife, bearing him wine in the golden cup so
that he might make the libation before they went out, are especially
significant (Il. 24:286-287): “Take now, pour libation to father Zeus,
and pray that thou mayest come back home from the midst of the
foemen” (τῆ σπεῖσον Διὶ πατρί, καὶ εὔχεο οἴκαδ᾽ ἱκέσθαι ἂψ ἐκ
δυσμενέων ἀνδρῶν).
And Priam’s answer (24:301): “Good is it to lift up hands to Zeus, if
so be he will have pity”: ἐσθλὸν γὰρ Διὶ χεῖρας ἀνασχέμεν αἴ κ᾽
ἐλεήσῃ.
After Priam said these words, “Then, when he had washed his hands
(νιψάμενος), he took the cup (κύπελλον) from his wife and then offered
a prayer (εὔχετ᾽ ἔπειτα), standing in the midst of the court (στὰς μέσῳ
ἕρκει), and poured forth the wine (λεῖβε δὲ οἶνον) with a look toward
heaven (οὐρανὸν εἰσανιδών), and spake aloud, saying: ‘Father
Zeus…’”(24:305-307).
57
H
OMER
and M
URRAY
, The Iliad, II, 573.
167
Washing hands before liturgical acts, well known in the Bible
(cf. Exod 30:18-21; 40:30; 2 Chr 4:6), was the universal custom among
ancient peoples. Lifting up one’s hands for prayer was also a common
custom of that time (cf. Exod 9:29; 1 Kgs 8:38.54; 2 Chr 6:12; 28-29;
Job 11:13; Ps 28:2; 44:21; 63:5; 87:10; 134:2; 141:2; 143:6; Sir 48:12;
Isa 1:15; Lam 2:19; 2 Macc 14:34; 1 Tim 2:8).
Finally one should yet pay attention to the words:
(Il. 24:327) and his kinsfolk all followed wailing aloud as for one
faring to his death.
φίλοι δ᾽ ἅμα πάντες ἕποντο πόλλ᾽ ὀλοφυρόμενοι ὡς εἰ θάνατον δὲ
κιόντα.
Themistocles’ sacrifice before his way to death is analogous (see
4.1.6.).
d) The offering of the daughter as a supplication for a fair wind
before the expedition to Troy
According to the historic works of Herodotus as well as the
tragedies of Euripides
58
, when the Greeks set out for Troy, adverse
winds prevented the sailing of the fleet. The seer Calchas prophesied
that Agamemnon had offended the goddess Artemis by an impious
boast, and she had sent the head-winds. According to Calchas, Artemis
would be propitiated only by the sacrifice of Agamemnon’s daughter
Iphigenia. Finally Agamemnon lured his daughter to Aulis on the
pretext that she was to be married to Achilles. When Iphigenia was
sacrificed, the adverse winds were removed because Artemis changed
them after the sacrifice. The fleet then sailed for Troy.
St. Gregory Nazianzen mentions it (καὶ τὴν ἐπὶ Τροίας θυσίαν τῆς
βασιλικῆς κόρης: and the sacrifice of the royal maid before the
58
Cf. J.T. W
HEELER
, 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.
T
HORBURN
, The Facts on File Companion to Classical Drama (New York 2005) 20;
A. H
ORTON
, “Euripides”, McGraw-Hill Encyclopedia of World Drama: an
international reference work in 5 vol. (ed. S. H
OCHMAN
) (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”.
168
expedition to Troy) as being blameworthy. He mentions it among other
historic sacrifices of people
59
.
e) The Sacrifice of Polyxena before sailing out to sea after
the capture of Troy
In Euripides’ tragedy
60
after the capture of Troy, the Greeks wanted
to set sail for their homeland. Dead Achilles appeared to them; and,
under threat of suspension of favorable winds, he demanded for himself
the sacrifice of Polyxena, the daughter of the king of Troy. The
sacrifice was really offered by pouring out her blood over the tomb of
Achilles. The act of offering was preceded by the proclamation of
silence and by the prayer of all the gathered people. The prayer was as
it follows (535-542): “…accept the offering (δέξαι χοάς)… and come
to drink the black blood of a pure girl (κόρης ἀκραιφνὲς αἷμ᾽), which
we are offering you (ὅ σοι δωρούμεθα); oh! be propitious to us
(πρευμενὴς δ᾽ ἡμῖν γενου); grant that we may loose our prows … and,
meeting with a prosperous voyage from Ilium, all come to our country
(ἐς πάτραν μολεῖν)”.
And the prayer and sacrifice were answered:
1289-1292: I perceive a breeze just rising to waft us home (πρὸς
οἶκον). May we reach our country (ἐς πάτραν) well and find all well at
home (δόμοις), released from troubles here!
It should be noted that Euripides’ tragedy strongly influenced the
next generations. For example, in the works of Ovid and Seneca, a
similar scene of offering of a young girl is contained
61
.
f) Themistocles’ sacrifice before his way to death
Themistocles, who used to offer sacrifices before the battle or
dangerous travel, left in the same way for travel to death and eternity
62
:
59
Cf. G
REGORY
N
AZIANZEN
, Julian the Emperor. Translated by C.W. K
ING
, M.A.
(London 1888) Oration 4: First Invective Against Julian the Emperor, No. 70.
60
Cf. M
ARCINKOWSKA
-R
OSÓŁ
, “Polyksena jako przykład ofiary”, 43, n. 5. The
author points out two critical editions of this tragedy: E
URIPIDES
, Hecuba.
Introduction, Text und Commentary by J. G
REGORY
(Atlanta, GA 1999) and
E
URIPIDES
, Hecuba. With Introduction, Translation and Commentary by C. C
OLLARD
(Warminster 1991). Cf. also H
ORTON
, “Euripides”, 122-123 (Hecuba).
61
O
VID
, Metamorphoses 13, 439-480; S
ENECA
, Troades 1118-1177 – see:
L. A
NNAEUS
S
ENECA
, Troades. Introduction, Text & Commentary by A.J. K
EULEN
(Mnemosyne. Bibliotheca Classica Batava. Supplementum 212; Leiden – Boston –
Köln 2000) 66-67.
62
Cf. P
LUTARCH
and P
ERRIN
, Lives, II, 87: “Themistocles”, 31.
169
“having decided that his best course was to put a fitting end to his
life, [5] he made a sacrifice to the gods (ἔθυσε τοῖς θεοῖς), then called
his friends together, gave them a farewell clasp of his hand, and, as the
current story goes, drank bull’s blood, or as some say, took a quick
poison, and so died in Magnesia, in the sixty-fifth year of his life…”.
2. Sacrifices and prayers before the war or the battle
In order to obtain a god’s blessing during times of war, the Greeks
used to offer sacrifices to him.
a) The Greeks’ sacrifice before their expedition against Troy
Before the Greeks left from Aulis for the military expedition against
Troy (Ilion), they offered sacrifices on the altar: Il. 2:303-308
63
:
“(303-304) It was but as yesterday or the day before, when the ships
of the Achaeans were gathering in Aulis, laden with woes for Priam
and the Trojans; (305-306) and we round about a spring were offering
(ἕρδομεν) to the immortals upon the holy altars (κατὰ βωμοὺς)
hecatombs that bring fulfillment (τεληέσσας ἑκατόμβας), (307-308)
beneath a fair plane-tree from whence flowed the bright water; then
appeared a great portent (σῆμα)…”.
where in 305-306: ἕρδομεν – ἔρδω – offer a sacrifice;
τεληέσσας – τελήεις – perfect, complete, of victims.
b) The prayer before the duel between Hector and Ajax
The duel between David and the Philistine Goliath in the Bible (cf.
1 Sam 17) has its counterpart in the duel between the Trojan Hector and
the Greek Ajax. Just as in the Bible (cf. 1 Sam 17:8-9), the Greeks and
Trojans agreed that instead of fighting between the armies, a duel
would take place and the army whose representative killed their enemy
would be declared the winner and would take the spoils of war. A
prayer preceded the fight, just as it is universally practiced among
people all over the world
64
.
63
H
OMER
and M
URRAY
, 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. D
AVIE
, La guerre
dans les sociétés primitives. Son rôle et son évolution (Paris 1931) 175. See also about
Mayas’ practice: G.
L
E
F
ORT
, “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. M
ORROW
, Plato’s Cretan city: a historical
170
Il. 7:192-196 and 200-201
65
:
“For I deem that I shall vanquish goodly Hector. But come now,
while I am doing on me my battle gear, make ye prayer (εὔχεσθε) the
while to king Zeus, son of Cronos, in silence by yourselves, that the
Trojans learn naught thereof nay, or openly, if you will, since in any
case we fear no man … So spake he, and they made prayer (εὔχοντο)
to king Zeus, son of Cronos; and thus would one speak with a glance
up to the broad heaven (ἰδὼν εἰς οὐρανὸν)”.
where: εὔχεσθε, εὔχοντο – εὔχομαι – pray
c) Achilles’ sacrifice and prayer
Homer, Il. 16:225-252 describes what king Achilles did when he
sent his closest friend into battle at the head of his troops
66
:
“had he a fair-fashioned cup, wherefrom neither was any other man
wont to drink the flaming wine, nor was he wont to pour drink
offerings to any other of the gods save only to father Zeus. This cup he
then took from the chest and cleansed it first with sulphur, and
thereafter washed it in fair streams of water; and himself he washed
his hands (νίψατο δ᾽ αὐτὸς χεῖρας), and drew flaming wine. Then he
made prayer (εὔχετ᾽ ἔπειτα), standing in the midst of the court, and
poured forth the wine (λεῖβε δὲ οἶνον), looking up to heaven
(οὐρανὸν εἰσανιδών); ... ‘Zeus, thou king, Dodonaean, Pelasgian, ...
even so now also fulfill thou for me this my desire. Myself verily will I
abide in the gathering of the ships, but my comrade am I sending forth
amid the host of the Myrmidons to war: ... But when away from the
ships he hath driven war and the din of war, then all-unscathed let him
come back to the swift ships (ἐπὶ νῆας ἵκοιτο) with all his arms, and
his comrades that fight in close combat”,
where: νίψατο – νίπτω – wash; εὔχετ᾽ – εὔχομαι – pray, vow; λεῖβε –
λείβω – pour; ἵκοιτο – ἱκνέομαι – come to, arrive at, reach.
See also Homer, Od. 23:258-259
67
: “the gods (θεοὶ) have indeed
interpretation of the Laws. With a new foreword by C.H. K
AHN
(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
H
OMER
and M
URRAY
, The Iliad, I, 317.
66
H
OMER
and M
URRAY
, The Iliad, II, 169-170.
67
Cf. H
OMER
, The Odyssey. With an English Translation by A.T. M
URRAY
(Cambridge, MA – London 1919).
171
caused thee to come back (ἱκέσθαι) to thy well-built house (οἶκον) and
thy native land (σὴν ἐς πατρίδα γαῖαν)”.
d) Sacrifices before the naval battle between the Greeks and
Persians at Salamis
(480 BC)
68
“[2] But Themistocles was sacrificing (σφαγιαζομένῳ) alongside
the admiral’s trireme. There three prisoners of war were brought to
him, of visage most beautiful to behold, conspicuously adorned with
raiment and with gold. (…) When Euphrantides the seer (μάντις)
caught sight of them, (…) he clasped Themistocles by the hand and
bade him consecrate the youths, and sacrifice them all to Dionysus
Carnivorous, with prayers of supplication; for on this wise would
the Hellenes have salvation and victory (σωτηρίαν τε καὶ νίκην)
69
[3] Themistocles was terrified, feeling that the word of the seer
(μάντευμα) was monstrous and shocking; but the multitude, who, as is
wont to be the case in great struggles and severe crises, looked for
salvation (σωτηρίαν)
70
rather from unreasonable than from reasonable
measures, invoked the god with one voice (τὸν θεὸν ἅμα κοινῇ
κατεκαλοῦντο φωνῇ), dragged the prisoners to the altar (βωμῷ), and
compelled the fulfillment of the sacrifice (θυσίαν), as the seer (μάντις)
commanded. At any rate, this is what Phanias the Lesbian says, and he
was a philosopher, and well acquainted with historical literature”.
The phenomenon of prophecy is of course well known in the Bible.
Misleading prophets were frequently acting alongside the true prophets
of God. Euphrantides the seer
71
, in accordance with the custom of that
time, took part in the military expedition to make key decisions in the
name of the gods.
The same in the Bible: 1 Sam 14:36-37; 23:2; 30:7-8; 1 Kgs 22:2-
39.
68
P
LUTARCH
and P
ERRIN
, 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. J
ELONEK
, Prorocy
Starego Testamentu (Kraków 1993) 27, 36.
172
e) The sacrifice before the Corinthians’ expedition to Sicily
(344 BC)
72
“Furthermore, Timoleon himself journeyed to Delphi and sacrificed
to the god (ἔθυσε τῷ θεῷ), and as he descended into the place of the
oracle (εἰς τὸ μαντεῖον), he received the following sign. From the
votive offerings suspended there a fillet which had crowns and figures
of Victory embroidered upon it slipped away and fell directly upon the
head of Timoleon, so that it appeared as if he were being crowned by
the god and thus sent forth upon his undertaking (ἑπὶ τὰς πράξεις).
And now (...) he set sail (ἀνήχθη – ἀνάγω)”.
f) Alexander the Great’s sacrifices before the war against
the Persians (334 BC)
73
Plutarch’s description shows the role of oracles in Alexander’s life
and also the role of Homeric heroes and customs described by him:
“14 [1] And now a general assembly of the Greeks was held at the
Isthmus, where a vote was passed to make an expedition against Persia
with Alexander, and he was proclaimed their leader. (...) [4] And now,
wishing to consult the god concerning the expedition against Asia,
he went to Delphi (βουλόμενος δὲ τῷ θεῷ χρήσασθαι περὶ τῆς
στρατείας ἦλθεν εἰς Δελφούς); and since he chanced to come on one of
the inauspicious days, when it is not lawful to deliver oracles, in the
first place he sent a summons to the prophetess. And when she refused
to perform her office and cited the law in her excuse, he went up
himself and tried to drag her to the temple, whereupon, as if overcome
by his ardour, she said: ‘Thou art invincible, my son!’ On hearing this,
Alexander said he desired no further prophecy, but had from her the
oracle which he wanted”.
where: χρήσασθαι – χράω – deliver an oracle; στρατείας – στρατεία –
warfare
“14 [5] Moreover, when he set out upon his expedition, it appears that
there were many signs from heaven (σημεῖα παρὰ τοῦ δαιμονίου), and,
among them, the image of Orpheus at Leibethra (it was made of
cypress-wood) sweated profusely at about that time. Most people
feared the sign (σημεῖον), but Aristander bade Alexander be of good
cheer, assured that he was to perform deeds worthy of song and story,
which would cost poets and musicians much toil and sweat to
celebrate”.
72
P
LUTARCH
and P
ERRIN
, Lives, VI, 278-279: “Timoleon”, 8.2-3.
73
P
LUTARCH
and P
ERRIN
, Lives, VII, 261-264: “Alexander”, 14-15.
173
“15 [1] (...) [4] Then, going up to Ilium (εἰς Ἴλιον), he sacrificed to
Athena (ἔθυσε τῇ Ἀθηνᾷ) and poured libations to the heroes (τοῖς
ἥρωσιν ἔσπεισε). Furthermore, the gravestone of Achilles he anointed
with oil (τὴν δὲ Ἀχιλλέως στήλην ἀλειψάμενος λίπα), ran a race by it
with his companions, naked, as is the custom, and then crowned it
with garlands (ἐστεφάνωσε), pronouncing the hero happy in having,
while he lived, a faithful friend, and after death, a great herald of his
fame”.
where: ἔσπεισε – σπένδω – pour; make a drink-offering (because
before drinking wine a portion was poured on the table, hearth, or
altar); Ilium is the Homeric Troy.
“to make sacrifices” (θύω) in the Bible: Gen 31:54 (Jacob); 46:1
(Jacob); Num 22:40 (Balac); 1 Sam 1:4 (Helkana in the temple); 11:15
(in Gilgal, where Saul was made king); 1 Kgs 8:63 (Solomon – when
he dedicated the temple of the Lord); 19:21 (Elisaie – when he was
called by Eliu to be a prophet); 1 Chr 29:21 (David); 2 Chr 15:11 (Asa
– of the war spoils).
libation – to make a drink-offering (of wine): σπένδω; in the Bible:
Gen 35:14 (Jacob); Exod 25:29; 30:9; 38:12; Num 4:7; 28:7 (according
to the Law); 2 Sam 23:16 and 1 Chr 11:18 (by David – water which
was brought for him by his warriors at the risk of their life); Sir 50:15
(by Aaron as the high priest); Hos 9:4 (by Israelites); Jer 7:18; 19:13;
39:29; 51:17.19.25; Ezek 20:28 (by Israelites to idols); Flp 2:17; 2 Tm
4:6 (Paul’s blood will be poured out like a libation).
τῷ θεῷ χρήσασθαι (χράω) περὶ τῆς στρατείας – ask god for an oracle
concerning the expedition. In the Bible the word χράω does not appear
in this sense, but other terms are applied instead, especially connected
with the noun κρίσις, eg. the Aaron’s oracular breastplate: τὸ λογεῖον
τῆς κρίσεως (Exod 28:29.30); Num 27:21: ἐπερωτάω τὴν κρίσιν τῶν
δήλων ἔναντι κυρίου – ask before the Lord the judgment of the Urim.
See also 1 Macc 3:48: the scroll of the law was used by Judas
Maccabeus to ask God before the battle.
g) Sacrifices before Alexander the Great’s capture of Tyre (332
B.C.)
74
The description below stresses the role of the seer who offered the
sacrifice to the gods before the struggle and interpreted the oracle
74
Cf. P
LUTARCH
and P
ERRIN
, Lives, VII, 295-297: “Alexander”, 25.
174
obtained from them. It also shows the importance of the trumpet by
which the commander announced the beginning of the fight.
“The siege of the city had the following issue. (…) Aristander the seer
made a sacrifice (Ἀρίστανδρος ὁ μάντις ἐσφαγιάζετο), and after taking
the omens (καὶ τὰ σημεῖα κατιδὼν), declared very confidently to the
bystanders that the city would certainly be captured during that month.
His words produced laughter and jesting, since it was then the last day
of the month, and the king, seeing that he was perplexed, and being
always eager to support his prophecies (συμφιλοτιμούμενος ἀεὶ τοῖς
μαντεύμασιν), gave orders to reckon that day, not as the thirtieth of the
month, but as the twenty-eighth; and then, after the trumpet had
sounded the signal (τῇ σάλπιγγι σημήνας), he attacked the walls with
greater vigour than he had at first intended. The assault became fierce,
and even those troops which had been left in camp could not restrain
themselves, but ran in throngs to help the assailants, and the Tyrians
gave up the fight. So Alexander took the city on that day”.
3. The anamnesis sacrifices among the Greeks according to
Lysias
In The Second Speech of Lysias
75
(No. 39) is the fragment where
the orator mentions the Athenians’ defensive naval battle under Salamis
when they fought victoriously against the fleet of Xerxes, the King of
Persia. In the following sentence, one should pay close attention
76
to
its thorough analysis and exceptional significance:
ποῖαι δ᾽οὐχ ἱκετεῖαι θεῶν ἐγένοντο ἢ θυσιῶν ἀναμνήσεις,
The verse is correctly and strictly translated:
What supplications to the gods were not performed, or [what]
anamneses of sacrifices [were not performed].
Because the word θυσιῶν is Genitivus qualitatis, the last part can be
translated as “sacrificial anamneses” (anamnesis which are sacrifices).
In Turasiewicz’s translation
77
:
“What supplications were not sent up to the gods, what sacrifices were
not remembered!”
75
L
YSIAS
(c. 445-380 BC) was a speech writer in Ancient Greece.
76
Cf. B
EHM
, “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
L
IZJASZ
, Mowy, translated by R. T
URASIEWICZ
(Kraków 1998): “Jakich to próśb
nie wznoszono do bogów, jakich ofiar nie wspominano”.
175
In Lamb’s translation
78
:
“What supplications, what reminders of sacrifices, were not sent up to
Heaven!”
In Lamb’s translation, the original grammatical structure of the
Greek text is preserved: one predicate refers to two direct objects.
Putting the verb in the place of the substantive ἀναμνήσεις,
Turasiewicz introduced an additional predicate. Lamb’s translation is
clearly better.
To check whether it is important in the Greek language to notice that
specific grammatical relation, one should try to find a single sentence
in which the verb relates to two direct objects and is between those
objects.
Nowadays, the easiest way to perform this task is to do it in the
Greek biblical text with the help of a computer program
79
.
After the command was executed, the following two clauses were
found:
BGT
Job 7:12 πότερον θάλασσά εἰμι ἢ δράκων ὅτι κατέταξας ἐπ᾽ ἐμὲ
φυλακήν
Am I a sea or a Dragon, that You have set a watch over me?
BGT
Jas 3:12 a μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ
ἄμπελος σῦκα;
Can a fig tree, my brothers, produce olives, or a grapevine figs?
For example, it would be worthwhile to perform the analogous
research in the Greek extra-biblical literature in the on-line Perseus
Digital Library
80
, but this would exceed the scope of this article.
However, one example is this passage from The Iliad, 1:93:
οὔ τ᾽ ἄρ ὅ γ᾽ εὐχωλῆς ἐπιμέμφεται οὐδ᾽ ἑκατόμβης,
not because of a vow (Apollo) blames, nor [because of] a hecatomb.
To complete the analysis of the text from The Second Speech of
Lysias one should also pay attention to the Greek word “θυσιῶν” from
the word “θυσία” meaning “burnt-offering” or “sacrifice”, found
78
L
YSIAS
, Speeches. With an English translation by W.R.M. L
AMB
(Cambridge,
MA – London 1930).
79
M.S. B
USHELL
– M.D. T
AN
, 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: http://www.perseus.tufts.edu/hopper/ and http://perseus.uchicago.edu/
176
mostly in the plural
81
and also well known in Israel
82
.
In conclusion, according to The Second Speech of Lysias (No. 39),
in order to obtain the victory in the naval battle from the gods, the
Athenians raised to them supplications (ἱκετεῖαι θεῶν) and anamneses
of burnt sacrifices (θυσιῶν ἀναμνήσεις).
V. Prayers and the anamnesis sacrifices before the fight as a
custom among the Jews
The Greeks were accustomed to praying and offering anamnesis
sacrifices before the battle. The same custom was practiced among the
Jews in the Old Testament.
1. The anamnesis sacrifices in the Law of Moses
In the Bible there are very important texts which in the translation of
the Septuagint contain the expression εἰς ἀνάμνησιν.
a) Bread for a memorial (Lev 24:5-9)
In the Holiness Code belonging to the Book of Leviticus
83
, there is
the following fragment which, in the translation of the Septuagint,
contains the expression εἰς ἀνάμνησιν. An English translation of this
text is given below, and the Greek words and phrases essential for an
understanding of the First Letter of Saint Paul to the Corinthians
(among them 11:24-25) are highlighted:
“
5
And you shall take fine flour, and make of it twelve loaves (...)
6
and you shall put them in two rows (…) on the pure table (ἐπὶ τὴν
τράπεζαν τὴν καθαρὰν – cf. 1 Cor 10:21) before the Lord.
7
And you
shall put on each row pure incense and salt; and they will be as loaves
for a memorial, set forth before the Lord (καὶ ἔσονται εἰς ἄρτους εἰς
ἀνάμνησιν προκείμενα τῷ κυρίω).
8
On the sabbath-day they shall be
set forth before the Lord continually before the children of Israel, for an
everlasting covenant (διαθήκη).
9
And they shall be for Aaron and his
81
Cf. LSJ: θυσία.
82
Cf. B
USHELL
– T
AN
, BibleWorks 6.0: in the whole Greek Bible this word appears
424 times.
83
Cf. J. S
TACKERT
, 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. W
YPYCH
, “Księga Kapłańska”,
Wstęp do Starego Testamentu (ed. L. Stachowiak) (Poznań 1990) 121-123.
177
sons, and they shall eat them in the holy place: for this is their most
holy portion (ἅγια τῶν ἁγίων) of the offerings made to the Lord
(ἀπὸ τῶν θυσιαζομένων τῷ κυρίῳ), a perpetual statute” (Lev 24:5-9).
There is a subtle difference between the MT text and the LXX text
of Lev 24:7.
In the MT, because
ְוה ָת ְי ָה
is the feminine verb, it is either the row
(
ַמתֶכ ֶרֲﬠ
– a noun of feminine gender) or the incense (
ְלהָנֹב
– a noun of
feminine gender) that the sentence talks about:
ְוה ָת ְי ָה םֶחֶלַּל ה ָר ָכּ ְז ַאְל ה ֶשּׁ ִא הָוהיַל
.
It can be translated as:
(a) and it (row) will be as the bread, as a memorial-offering, an offering
burnt for the Lord,
(b) and it (incense) will be for the bread as a memorial-offering, an
offering burnt for the Lord
84
.
In the LXX, because προκείμενα is a participle of neuter gender and
only τὸ θέμα (row) is a noun of neuter gender in this sentence, it is
necessary to understand that it is two rows (rows of loaves with the
incense and salt on them) that this sentence talks about:
and they (two rows) will be as loaves for a memorial, set forth
before the Lord
καὶ ἔσονται εἰς ἄρτους εἰς ἀνάμνησιν προκείμενα τῷ κυρίω
In the MT one ought to notice
ַאה ָרָכְּז
which is a special kind of
offering, i.e. the memorial offering.
There are six places in the Bible
85
where this important term
appears as
ַאהּ ָת ָר ָכּ ְז
: Lev 2:2.9.16; 5:12; 6:8; Num 5:26.
ַאהּ ָת ָר ָכּ ְז
means
“its memorial-offering” because it is the portion of the meal offering;
hence it is
ָתהּ
(“of her” / “its”) at the end of
ַאהּ ָת ָר ָכּ ְז
. It is a chosen part
because it is burnt for God; the priest shall turn it into smoke on the
altar, as a burnt offering of pleasing odor to the Lord. This portion of
the offering was very important and holy. In these places in the LXX,
the term
ַאהּ ָת ָר ָכּ ְז
is rendered as τὸ μνημόσυνον.
Only in one place in the LXX, in Lev 24:7, the term
ַאה ָרָכְּז
is not in
the form
ַאהּ ָת ָרָכְּז
, but
ְלה ָר ָכּ ְז ַא
; it is translated εἰς ἀνάμνησιν. It is not a
part of sacrifice, but it is itself a sacrifice. And only this kind is to be
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:
הרכזא
178
offered for God not by burning, but by eating by the high-priest in the
holy place. This is the right understanding of the text in the light of the
lexical analysis performed above.
The function of these both kinds is the same: the offered sacrifice is
to be a memorial, something done to arouse the memory of God.
However, the bread for anamnesis (εἰς ἀνάμνησιν in Lev 24:7) seems to
be the best figure of the bred which is eaten as Christ’s anamnesis (cf.
1 Cor 11:24-25) in the holy place of the New Covenant – in every place
(cf. Mal 1:11) where the Eucharist is celebrated.
In the LXX text, the phrase “εἰς ἀνάμνησιν” is the same as in
1 Cor 11:24-25 and Luke 22:14-30. It is usually rendered as “in
memory”, i.e. “for the special kind of reminder of Jesus’ life”. Only
when the Old Testament vocabulary of the Septuagint is taken into
account, this understanding of “anamnesis” appears as being not
compatible with the intention of the inspired author. Why? Because it is
the Septuagint that is Paul’s Bible
86
.
It is necessary to notice here two important linguistic questions:
(a) When the phrase “εἰς ἀνάμνησιν” is translated as “in
remembrance” or “in memory”, the function of “making present” is
connected with it. But the phrase “εἰς + accusative” expresses not only
the function of something. It can also express the essential feature of an
entity or being. The phrase “εἰς ἀνάμνησιν” has the same logic as the
expression “εἰς γυναῖκα” (cf. Gen 12:19; 20:12; 34:4) which means “as
a wife” and not “in a wife” and not only “for a wife”. Thus she is the
wife of somebody, so then “being the wife” is her essential feature, not
only her function. The same logic is in many other examples
87
: ἔσται
εἰς λαόν – he shall be a people (Gen 48:19); ἔσται εἰς ἄρχοντα – he
shall be ruler (Judg 10:18); ἔσῃ εἰς ἄνδρα – be a man (1 Kgs 2:2);
ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν – I will be their
God, and they shall be my people (Heb 8:10).
The sacrificial loaves being put before the Lord are to be “as the
remembrance” or simply “the remembrance” or “the incessant
remembrance of Israel before the Lord”. So this “remembrance”
in Lev 24:7 is directed towards the future and not towards the past, as it
could be mistakenly understood in the case of both the Greek
(εἰς ἀνάμνησιν) and Hebrew (
ְלה ָר ָכּ ְז ַא
) expression, i.e. “in remembrance
86
Cf. D
ĄBROWSKI
, 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.
179
of the past events”.
(b) Because the phrase “εἰς ἀνάμνησιν” in Lev 24:7 is the translation
of the Hebrew “
ַאה ָרָכְּז
”, it has the meaning “as the sacrifice of
memory” or “as the memorial offering” because “
ַאה ָרָכְּז
” actually bears
such a meaning.
It can be inferred from both the texts of Lev 24:5-9, the part of the
Holiness Code, that:
(a) the anamnesis here is not an act of mind to make the past events
present; it is not a calling to mind; it is not a recollection,
(b) the anamnesis is an offering (cf. Lev 24:7),
(c) the anamnesis is the most important kind of offerings consumed by
fire (burnt) or by the high-priest (cf. Lev 24:9),
(d) the function of anamnesis is not to make the past events present,
(e) the anamnesis is before the face of the Lord to remind Him of
Israel-donor as His covenant partner (cf. Lev 24:8); this is the right
function of the anamnesis sacrifice.
It is worth to notice two final remarks about Lev 24:7:
The MT does not specify whether the row or rather the incense is
this burnt sacrifice. The LXX unequivocally points out that two rows of
bread are this sacrifice. They are some kind of sacrifices in general, not
of the burnt sacrifices (as it is according to the MT). They are offered
by an act of eating, not by an act of burning.
This role of the Septuagint to narrow the semantic area of Hebrew
word to one object is the same as in the case of Isa 7:14, where the
Hebrew word
הָמְלַﬠ
means a virgin or a young woman newly married;
in the LXX the Greek word παρθένος means a virgin only. The
perpetual virginity of the Mother of Jesus fulfilled this translation,
inspired by the Holy Spirit.
One can suppose that also Holy Spirit’s inspiration caused that Lev
24:7 in the LXX unequivocally points out, that it is two rows of the
bread that is the anamnesis (as a kind of sacrifice). The bread eaten by
the priest in the holy place is the anamnesis sacrifice; its typological
meaning is fulfilled by the Bread offered in the Cenacle by Jesus and
eaten by His disciples congregated unto Him.
b) The sacrifices of anamnesis and the trumpets of anamnesis
(Num 10:9-10)
The next fragment of the Septuagint which contains the word
“ἀνάμνησις” appears in the Book of Numbers (10:9-10). It relates
180
God’s speech directed to Moses. The literal translation of the Greek
text is presented below to show its specificity
88
:
LXE
Num 10:9 And if ye shall go forth to war in your land against
your enemies that are opposed to you (ἀνθεστηκότας ὑμῖν), then shall
ye sound with the trumpets (σημανεῖτε ταῖς σάλπιγξιν); and ye shall be
had in remembrance (ἀναμνησθήσεσθε) before the Lord (ἔναντι
κυρίου), and ye shall be saved (διασωθήσεσθε) from your enemies.
10
And in the days of your gladness, and in your feasts, and in your new
moons, ye shall sound with the trumpets (σαλπιεῖτε ταῖς σάλπιγξιν) at
your whole-burnt-offerings (ἐπὶ τοῖς ὁλοκαυτώμασιν), and at the
sacrifices of your salvations / of your returns (ἐπὶ ταῖς θυσίαις τῶν
σωτηρίων ὑμῶν); and there shall be a memorial for you (ἔσται ὑμῖν
ἀνάμνησις – anamnesis) before your God (ἔναντι τοῦ θεοῦ ὑμῶν): I
am the Lord your God.
In the LXX the phrase ἔσται ὑμῖν ἀνάμνησις ἔναντι τοῦ θεοῦ
ὑμῶν translates as “and there shall be a memorial for you before your
God”.
However, in the MT the phrase
ְווּי ָה םֶכָל ןוֹרָכִּזְל יֵנ ְפ ִל םֶכיֵהIֱא
is
different at the beginning and translates as “and they [trumpets and /
or sacrifices] will be a memorial (
ִזןוֹרָכּ
) for you before your God”.
This phrase must be understood as: they [sacrifices accompanied
with the sound of trumpets] will be your zikkaron (anamnesis)
sacrifice which is the sacrifice that reminds the Lord of you [trying to
ensure His aid].
When this Hebrew phrase from verse 10 is taken into account, the
meaning of both texts is that it is the offering act (the priestly act of
offering favored sacrifices to God on the solemn days, accompanied
with the sound of special trumpets) that God called “anamnesis”. It is
also important that this act “is” in some way before His face and
reminds Him of Israel.
God in verse 9 commands Israel that she, in the moment of threat
and being aware of “the presence” of the anamnesis before the face of
God, must sound these special “trumpets of anamnesis” before the
fight. Then God, remembering her, will come to her aid with His
effective help and with salvation (σωτηρία)
89
, namely with liberation
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. H
OMER
and M
URRAY
, 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.”.
181
from her enemies and with the happy return to her patrimony, to the
place from which she went into the fight.
The comparison of the texts Num 10:10 and Lev 24:5-9 allows one
to understand the meaning of the Hebrew term “
זןורכ
”
90
, and to
ascertain that the anamnesis:
– is not only a remembrance of past events, but
– is also the offering for God; namely, a special kind of sacrifice
favored by the Law, the reminder sacrifice, zikkaron “
זןורכ
”
91
.
What is the meaning of God’s command in Num 10:9-10? God
wants the sacrifices to be offered to Him in the holy place, and He
wants the priests to blow the trumpets during the offering of these
sacrifices on the especially solemn days. The performance of the
sacrifices and the blowing of the holy trumpets have to be an
expression of Israel’s memory of the Lord as her King. When the day
comes on which Israel will have to go to fight against the enemy who
has invaded her land, she will not be helpless. Quite the contrary; for in
such a situation, Israel will have the right to await the help of the Lord!
Just then the offered sacrifices will be the reminder (precisely: the
anamnesis) of Israel before the Lord at this very time; therefore, God,
as being faithful to the covenant with Israel, will intervene on behalf of
His People. Of course, He will also bestow on them the victory and joy
of a happy return to their patrimony. He will give them σωτηρία as His
answer to their anamnesis offering.
Israel, therefore, was accustomed to offering this anamnesis sacrifice
in her most serious and dangerous situations as a sign of the faithful
remembrance of God and of the covenant that God had deigned to
make with her. God as always answered this sacrifice with His help
because He had guaranteed it in the covenant.
The trumpets of anamnesis played a special role here. Their sound,
accompanying the offering of the anamnesis sacrifices to God in the
days of peace, also began battles; and, by virtue of God’s decision, His
intervention on behalf of Israel.
One ought finally to notice that the expression “σημανεῖτε ταῖς
σάλπιγξιν” (Num 10:9) is analogous to the quotation given above in
Plutarch’s text about Alexander the Great beginning his attack on Tyre.
90
Cf. F. B
ROWN
– S.R. D
RIVER
– C. B
RIGGS
, Hebrew-Aramaic and English
Lexicon of the Old Testament (Oxford 1906; in electronic form in BibleWorks 6.0)
272:
ִזןוֹרָכּ
; P. B
RIKS
, Podręczny słownik hebrajsko-polski, 101:
ןוֹרָכִּז
91
Cf. A. J
ANKOWSKI
, Biblijna teologia przymierza (Kraków 1997) 111.
182
2. King Saul offers the anamnesis sacrifices before
the crushing defeat of the Philistines
The event described in the First Book of Samuel is significant in
discovering the meaning of offering sacrifices before battle. In the
wider context, this event took place in the following way: according to
God’s command, the prophet Samuel secretly anointed Saul to be the
king of Israel (1 Sam 10:1). Then Samuel announced before his
departure that after seven days he would come to Gilgal to offer to God
the burnt-offerings (
ֹעתוֹל
) and peace-offerings (
ִזי ֵח ְב םי ִמָל ְשׁ
), namely
“the anamnesis offering” (according to Num 10:9-10), in the king’s
presence, and then to instruct the king in what he had to do next (1 Sam
10:8). On the appointed day the king was in Gilgal with Israelite
warriors as he waited tensely for the prophet. Because Samuel was late
in arriving, King Saul decided to offer both of these sacrifices without
him (1 Sam 13:9). As soon the king offered the sacrifices, Samuel came
and (13:13-14) said in the name of God that Saul’s acts had not pleased
God; and, as a punishment, he would be a king for only a short time
92
.
However, God’s response to the offered sacrifices was to give the
Israelites the splendid victory over the Philistines (1 Sam 13:15-14:15).
The event presented here brings to light the unusual role that the
offering of both these sacrifices as “the anamnesis sacrifice” before the
fight used to play in Israel. Although in compliance with God’s
command from Num 10:9-10, this sacrifice had to be offered by priests,
not necessarily immediately before a battle, but rather regularly on
solemn days to serve as a reminder (
לןורכז
) to God of Israel before the
battle. However, King Saul felt himself obliged to offer this sacrifice
right before the fight to remind God of His covenant with Israel.
The weight of his decision is shown by the circumstances described
here: although the king, according to God’s order, had to wait
for the offering of the anamnesis sacrifice to be performed
by the Prophet Samuel in Gilgal (1 Sam 10:8), Saul decided to offer it
without him. This took place when it seemed that the prophet would
not come in time in accord with his earlier announcement, and when
the moment of mortal threat had already come!: “I said, ‘Now the
Philistines will come down against me at Gilgal, and I have not sought
the favor of the Lord.’ So I forced myself, and offered the burnt-
92
Cf. J.A. C
ALLAWAY
, Faces of the Old Testament (Macon, GA 1995) 107;
A.E. H
ILL
– J.H. W
ALTON
, 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).
183
offering” (1 Sam 13:12). The king decided to break God’s command,
given through Samuel, in order to perform what guaranteed (according
to Num 10:9-10) God’s intervention on behalf of Israel. In God’s eyes
such a decision was wrong, and the king was aware of it, since he
stated “I forced myself” (
ָוקַפּ ַא ְת ֶא
– the form of
ָאקַפ
)
93
to sacrifice. It
cost Saul a lot of effort to act against God’s order. The king’s internal
struggle brings to light how the custom of offering both of these
anamnesis sacrifices before the fight was deeply ingrained in Israel!
It is important to comment here about the prophet Samuel’s
announcement (1 Sam 10:8) in order to understand the magnitude of
the penalty; for in a short time, Saul will be removed from his throne
and the immense effort required by the king to overcome his internal
resistance to the idea of disobeying God’s command. Thus, the syntax
used here: participle +
ִההֵנּ
(it is futurum instans – an imminent future)
serves to express the prophetic threat or solemn requirement put forth
in the name of God
94
:
1 Sam 10:8 b I shall come down to you, to offer the burnt-offerings and
peace-offerings.
ְוהֵנּ ִה י ִכֹנ ָא ד ֵר ֹי –י ֶל ֵא תוֹלֲﬠַהְל תוֹלֹע ַחֹבְּזִל י ֵח ְבִז םי ִמָל ְשׁ
WTT
The first phrase literally means: “Here I am coming down to you”.
The form which is used here shows that God Himself through His
prophet informed the king that He wanted Samuel to sacrifice to Him
after seven days in the presence of Saul and then to announce to the
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. S
CHOORS
, “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. A
LBREKTSON
) (OTS 21;
Leiden 1981) 268. Cf. A. T
SCHIRSCHNITZ
, K. W
OJCIECHOWSKA
, 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”:
ִההֵנּ י ִכֹנ ָא ג ֵרֹה – ְנ ִבּ־ת ֶא – ֶרֹכ ְבּ
– cf. W. K
OSEK
, Pierwotny ryt
Paschy, 106.
184
king what He, God, wanted him to do in the immediate future.
To complete the analyses, it is important to pay attention to the
Greek translation of the Hebrew names of both sacrifices in 1 Sam:
ֹעהָל
– ὁλοκαύτωσις – whole burnt-offering (cf. Num 10:10)
ַהםי ִמָל ְשּׁ
– [τὰς] εἰρηνικάς or θυσίας εἰρηνικάς – sacrifices for peace;
usually translated in the Septuagint as θυσίας σωτηρίου – sacrifices for
salvation.
3. Maccabees’ prayers before the fight
These are prayers (ποῖαι δ᾽οὐχ ἱκετεῖαι θεῶν ἐγένοντο) that appear
nearby the anamneses in The Second Speech of Lysias (No 39). It is
worth mentioning from the Old Testament passages in which the
victorious battle was preceded by prayers and blowing the trumpets of
anamnesis.
In the relation of 2 Macc 10:24-30, Timothy with his troops
appeared in Judea. To make supplication to God (πρὸς ἱκετείαν τοῦ
θεοῦ – v. 25), Maccabeus and his men sprinkled earth upon their heads
and girding their loins in sackcloth. They prostrated at the foot of the
altar (τοῦ θυσιαστηρίου – v. 26) and begged God to help them. After
the prayer (δέησις – v. 27), they went to the battle. And really, God
send them from the heavens five men riding on golden-bridled horses,
who helped them.
Many events described in the First and Second Book of Maccabees
show the effectiveness of the blowing the trumpets and prayers made
before the fight against the enemy.
For example in 1 Macc 3:42-4:25, Judas Maccabeus gathered the
army together to prepare for battle (εἰς πόλεμον) and to pray
(προσεύχομαι) (3, 44). Because the sanctuary in Jerusalem was ruined,
it was impossible to offer any sacrifices; so they went to Mizpah where
it was Israel’s former place for prayer (τόπος προσευχῆς – 3, 46). They
prayed to God to help (βοηθέω – 3, 53) them; they sounded their
trumpets (καὶ ἐσάλπισαν ταῖς σάλπιγξιν – 3, 54) and cried out with a
loud voice. The next day, just before the battle, Judas appealed to his
army to pray in the hope the God remembered His covenant with the
fathers (μνησθήσεται διαθήκης πατέρων – 4, 10). When they sounded
their trumpets (4:13), the battle was joined. And really, God gave the
victory for His people.
The next time (cf. 1 Macc 4:40-41), when the signal was given with
trumpets (ἐσάλπισαν ταῖς σάλπιγξιν τῶν σημασιῶν – 1 Macc 4:40),
185
they cried out to Heaven, and attacked the citadel. Afterward, when
they sounded their trumpets (ἐσάλπισαν ταῖς σάλπιγξιν – 1 Macc 5:33),
and cried out in prayer (καὶ ἐβόησαν ἐν προσευχῇ – 5:33), the battle
was joined. And the Lord gave them victory over their enemies.
VI. The completion of the research
and its application to the exegesis of the consecratory formula
In the New Testament, the word “ἀνάμνησις” appears only four
times
95
; however, it appears three times within the framework of Jesus’
formula of consecration: “Do this as my remembrance (ἀνάμνησις)”
(cf. Luke 22:19; 1 Cor 11:24.25) and once in the statement referring to
the sacrifices of the Old Covenant (Heb 10:3). An understanding of the
consecration formula requires analysis of the meaning of this term in
other places in the Bible and in the extra-biblical Greek literature.
Beginning with the understanding of the Hebrew “
זןורכ
” as the
equivalent of the Greek word “ανάμνησις”, and being aware of the
realities of the liturgical celebration of the Passover within the
framework in which Jesus has instituted His “remembrance”
(anamnesis)
96
, biblical scholars showed the proper meaning of that
“remembrance” as “making present” Jesus’ sacrifice and Jesus’
resurrection, where Jesus’ sacrifice is the expiatory sacrifice and
simultaneously the sacrifice constituting the new covenant between
God and humankind
97
.
Being aware of the results of previous research, I have proposed in
this article to analyze the meaning of these biblical texts in which the
very same Greek term “ἀνάμνησις” appears. Taking into account the
significance of the Hebrew equivalent, it is worth noting that the use by
saint Paul of this word which appears only five times in the Septuagint
might not be accidental
98
. Rather it can be assumed that it was quite
95
Cf. R. P
OPOWSKI
, Wielki słownik grecko-polski Nowego Testamentu
(Prymasowska Seria Biblijna; Warszawa
3
1997) 37: ἀνάμνησις.
96
Cf. J
ANKOWSKI
, 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. J
ANKOWSKI
, Biblijna teologia przymierza, 111-114, 116, 120. Cf. Catechism
of the Catholic Church, No. 1357-1357, 1362-1367.
98
Cf. B. S. C
HILDS
, Introduction to the Old Testament as Scripture (London 1983)
98-100; J
ANKOWSKI
, 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. D
ĄBROWSKI
, Listy do Koryntian, 122: It is Septuagint that is
Paul’s Bible. Cf. also M.T. B
RAUCH
, Hard Sayings of Paul (Downers Grove, IL
1989) 137; W.R.G. L
EADER
, The Septuagint, Sexuality, and the New Testament: Case
186
the reverse. It must be very important since the Apostle chose this
rarely used word to translate the content of these significant words of
Jesus (Hebrew / Aramaic) by which He constituted the New and
Eternal Covenant between God and humankind!
It is important to remember that the author could have used another
Greek word “μνημόσυνον” which translates as a „remembrance”,
“memorial”, “memorandum”, or “reminder”; and it appears in the
Septuagint as many as 77 times. This word is always a translation of
Hebrew words being derived from the root “
רכז
”
99
which is the same
one from which the above mentioned word “
זןורכ
” is derived! Because
the author did not make this choice, it means that he wanted the reader
of his text to understand the context of the “ἀνάμνησις” in the light of
these particular five texts
100
.
It is worth mentioning that the phrase εἰς μνημόσυνον has two
different meanings in the Bible
101
:
(1) to be remembered by God
(a) Sir 45:16; Isa 66:3; Acts 10:4: to make an offering as a reminder
before the Lord;
(b) Sir 50:16: to use trumpets of beaten metal (cf. Num 10:2 and 10:9-
10) to make them resound “as a reminder” before the Lord;
(c) Sir 45:9.11: to be remembered by the Lord or to be as a reminder
before the Lord; and
(2) to be remembered by people (Exod 17:14; Esth 1:1[16]; 2:23; 9:32;
Studies on the Impact of the LXX in Philo and the New Testament (Grand Rapids, MI
2004) 125; R. S
OLLAMO
, “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. K
RAFT
– L.H. S
CHIFFMAN
– W.W. F
IELDS
with the assistance of
E.B. D
AVID
) (VTS 94; Leiden – Boston, MA 2003) 497-512; J.A.L. L
EE
, “A Lexical
Study Thirty Years On, with Observations on ‘Order’ Words in the LXX Pentateuch”
(Ibidem) 513-524.
99
Cf. E. H
ATCH
– H.A. R
EDPATH
, 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. W
ALSH
, 1 Kings (Berit Olam 1; Collegeville, MN 1996) 285;
B.J. K
OET
, Dreams and Scripture in Luke-Acts: Collected Essays (Contributions to
Biblical Exegesis & Theology 42; Leuven 2006) 52; D. R
USAM
, Das Alte Testament
bei Lukas (BZNW 112, Berlin – New York 2003) 41; A. J
ANKOWSKI
, 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.
187
10:2; Ps 111:6; Matt 26:13; Mark 14:9).
How then ought one to understand the Lord Jesus’ command that
what He did during the Last Supper must be fulfilled by His disciples
“in memory” or “in remembrance” as is traditionally being translated
and explained?
It should be noted on the basis of the research carried out, that:
(1) To offer the anamnesis sacrifices before the fight was a common
religious-military custom among the peoples of the ancient
Mediterranean world. These people often experienced that their
gods, in whom they believed, answered their sacrifices by their
effective intervention, so they won victory and safely returned to
their homeland. Numerous Ancient Greek literary and historical
works confirm this conviction.
(2) Hebrews were living in the same world of religious traditions and
had similar ideas about what pleased the gods. When the one and
only true God first called Abraham and after that his descendants to
be His People, He did not strip off all their religious customs at a
glance. Rather, He gave their customs a proper direction to change,
customizing them to His own plans of leading Israel to a fuller and
fuller knowledge of His delights. Thus God taught His people how
He expected them to offer sacrifices to Him, so that they could offer
Him proper worship and be truly worthy of Him.
(3) Pagan peoples believed that their gods performed the function of
their helpers (βοηθός) and defenders (σκεπαστής), and for that
reason they used to offer them sacrifices (cf. Deut 32:38). It was the
same in the lives of the Chosen People because one of the essential
needs of Israel was protection against their enemies. Therefore the
one and only true God fulfilled this function on behalf of Israel as
their covenant partner. After God had made the covenant with Israel
at Sinai and they had to set forth, God gave them the laws of the
trumpets and of the anamnesis sacrifices (Num 10:9-10).
(4) It was exclusively on the strength of man cooperating with God that
the Son of God chose to be the Savior of all mankind. It is not
as the Omnipotent God that Jesus redeems us! He redeemed us as
the One who truly accepted the realities of the Incarnation as one
of the sons of mankind and as a man who needed God’s help
in a dangerous situation. As stated in the Epistle to the Hebrews 5:7:
“In the days when He was in the flesh, He offered prayers and
supplications (δεήσεις τε καὶ ἱκετηρίας) with loud cries and tears to
188
the One who was able to save Him from death, and He was heard
because of His reverence”.
Jesus was heard by God the Father; however, His plea was not
answered by removing death from Him but in a completely different
way:
Heb 13:20: “The God of peace ... brought up from the dead the great
shepherd of the sheep by the blood of the eternal covenant, Jesus our
Lord”.
God led Jesus through Hades, the sphere of death, and then He
brought his Son up from the dead and to the “other side”, to a truly new
life in eternity, just as He brought the Israelites to a new life free from
the subjugation of the Pharaoh.
In the Cenacle, Jesus offered the sacrifice of Himself; He offered the
same sacrifice which took place on Golgotha: “This is my body, that
for you is being given” (Luke 22:19: διδόμενον – stated in the present
participle) and “This is my blood of the new covenant, that for many is
being poured out” (Matt 26:28; Mark 14:24; Luke 22:20:
ἐκχυννόμενον – stated in the present participle)
102
. The present
participles of both statements means that this sacrifice lasts as a logical
unit extended in time over several hours or, in other words, since the
moment of its offering in the Cenacle until the moment of Jesus’ dying
on the cross.
The Father accepted this sacrifice as:
(a) a propitiation for our sins (cf. Matt 26:28; Luke 24:47; Heb 2:17;
1 John 2:2);
(b) a sacrifice sealing the establishment of the covenant (cf. Luke
22:20; 1 Cor 11:25). According to the custom described in Gen 15,
Jesus passed through the sphere of death, the sphere of His own
blood, analogically as the parties of the covenant did in the ancient
Near East who passed over the ground soaked with the blood of
slaughtered animals
103
; and
(c) the anamnesis sacrifice (cf. Luke 22:19; 1 Cor 11:24-25), which
assures God’s intervention on behalf of Jesus as its immolator in the
situation of the fight. This sacrifice belongs to the benefits of the
simultaneously made covenant, just as the anamnesis sacrifice
described in Num 10:9-10 belongs to the benefits of the covenant
made in the blood of animals on Mount Sinai.
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. K
OSEK
, Pierwotny ryt Paschy, 199-284.
189
Responding to the question posited at the beginning of this article:
What does it mean “to do for the anamnesis”? It should be noted that:
It was before leaving the Cenacle that Jesus already made the
covenant with God in His blood whose the final moment of being
poured out would be His death on the Cross on Golgotha. For Jesus
gave to the Cenacle Sacrifice not only the meaning of constituting the
New Covenant (cf. Jer 31:31), but also the meaning of a sacrifice
belonging to the benefits of this covenant, a special sacrifice – the
anamnesis sacrifice (cf. Num 10:9-10). By virtue of the established
covenant, God as Jesus’ contracting party pledged to remember Jesus in
the fight, since Jesus offered the anamnesis sacrifice of the New
Covenant before His fight. God’s remembrance of Jesus manifested
itself at the time of His ingress into the gates of death. Thus God
intervening with His power enabled Jesus to overcome the hitherto
existing ruler of Hades, the devil. Thanks to this, God gave Him the
power to come out as the Son of Man by the act of Resurrection from
the darkness of Hades, just as He had given the power to the Israelites
to come out of the darkness of the sea bottom (cf. Exod 13:17-15:21).
Every time the disciples are obedient to Jesus’ command and
assembled for the Eucharist, they offer the sacrifice of His Body and
Blood “as His anamnesis” (cf. 1 Cor 11:24-25). This means that at the
time when they offer this sacrifice and consume it, they are required not
only to participate knowingly in Jesus’ “handing Himself for us” to
death, but also to wait for Him for His return to them at the same
celebration (cf. 1 Cor 11:26)
104
. For by virtue of the same sacrifice,
which is not only “for our sins” but also “the anamnesis sacrifice”, God
will answer by His intervention on behalf of the Son of Man: He will
make present the miracle of Jesus’ exit out from Hades (cf. Heb 13:20)
and of His return to the Cenacle. More precisely the Eucharistic
participants will be really made the witnesses of the miracle of Jesus’
exit from Hades and of His return to the Cenacle. They will be really in
the time of these historical miracles of Jesus’ life.
In the light of the research carried out, the anamnesis sacrifice is
„the sacrifice before the fight”. It means that when Christ (through the
person of the priest) does His anamnesis, He is really before the fight
against the devil, He is really before leaving the Cenacle. In every
Eucharist, Jesus is in His existential situation from two thousand years
ago in the Cenacle.
104
Cf. W. K
OSEK
, “Nakaz głoszenia śmierci Pana”, 237-238.
190
Every time the disciples are assembled for the Eucharist, they are
with Jesus in the Cenacle. They are there in the time when He is before
His fight against the devil. When Jesus’ priests do this what He does in
this very time, they do this with Him as His anamnesis sacrifice. So
when the whole congregation eats and drinks His Body and Blood, it
participates in His death and His return to them as the winner.
His redemptive passage through Hades does not take place in our
time, but we actually stand by Christ in His time from two thousand
years ago to participate in His exodus and to be together with Him and
to follow Him on the way through death to life.
The eucharistic congregation is in Jesus’ time when He offers His
anamnesis sacrifice and makes His Church to participate in His
redemptive Death and Resurrection. This is the right reason why the
Catholic Church teaches that Eucharist has the possibility of “making
present” Christ’s Death and Resurrection.
WOJCIECH KOSEK
UP JP II, Kraków
„ANAMNEZA” CHRYSTUSA JAKO OFIARA ZŁOŻONA
PRZED JEGO WALKĄ Z DIABŁEM
Mentalność wiernych Kościoła w Koryncie w czasach św. Pawła, jej
związek z historią Grecji, literaturą, kulturą hellenistyczną – to
zasadnicza problematyka niniejszego artykułu. Na podstawie licznych
cytatów z dzieł Homera i innych pisarzy greckich zostanie
dowiedzione, że narody starożytnego świata, zarówno Żydzi jak i
poganie (Egipcjanie, Persowie, Grecy…) mieli szereg identycznych
praktyk kultycznych związanych z czasem wojny. Świadomość
istnienia szczególnej wagi zwyczaju składania przed walką ofiar
anamnezy (dla zapewnienia anamnezy - εἰς ἀνάμνησιν - pamięci boga o
ofiarodawcy na czas zmagań), pozwoli odpowiedzieć na pytanie z
zakresu egzegezy Pierwszego Listu św. Pawła do Koryntian 11:24-25:
jak Koryntianie rozumieli nakaz Jezusa, by to, co On uczynił w czasie
Ostatniej Wieczerzy, czynić «εἰς τὴν ἐμὴν ἀνάμνησιν» («na Moją
pamiątkę»)?