| [ 5 ] Zeng L, et al. Neonatal Early-Onset Infection With SARS-CoV-2 in 33 Neonates Born to Mothers With COVID-19 in Wuhan, China. JAMA Pediatr. 2020 Mar 26. [ 6 ] Lu X, et al. SARS-CoV-2 Infection in Children. N Engl J Med. 2020 Mar 18. [ 7 ] Brodin P. Why is COVID-19 so mild in children? Acta Paediatr. 2020 Mar 25. [ 8 ] Grasselli G, et al. Baseline Characteristics and Outcomes of 1591 Patients Infected With SARS-CoV-2 Admitted to ICUs of the Lombardy Region, Italy. JAMA. 2020 Apr 6. [ 9 ] Wang W, et al. Detection of SARS-CoV-2 in Different Types of Clinical Specimens. JAMA. 2020 Mar 11. [ 10 ] Xia W, et al. Clinical and CT Features in Pediatric Patients with COVID-19 Infection: Different Points from Adults. Pediatr Pulmonol. 2020 Mar 5. [ 11 ] Chen L, et al. Convalescent Plasma as a Potential Therapy for COVID-19. Lancet Infect Dis. 2020 Apr; 20(4): 398-400. [ 12 ] Roback JD, Guarner J. Convalescent Plasma to Treat COVID-19: Possibilities and Challenges. JAMA. 2020 Mar 27. [ 13 ] Day M. Covid-19: Ibuprofen Should not be Used for Managing Symptoms, Say Doctors and Scientists. BMJ. 2020 Mar 17; 368: m1086. [ 14 ] WHO. Could Ibuprofen Worsen Disease for People with COVID19? [ 15 ] WHO. Guidance on Routine Immunization Services during COVID-19 Pandemic in the WHO European Region (2020). Источник Поскольку вы здесь... У нас есть небольшая просьба. Эту историю удалось рассказать благодаря поддержке читателей. Даже самое небольшое ежемесячное пожертвование помогает работать редакции и создавать важные материалы для людей. Сейчас ваша помощь нужна как никогда. Поделитесь, это важно Выбор читателей «Правмира» Подпишитесь на самые интересные материалы недели. Материалы по теме 9 февраля, 2024 30 января, 2024 19 марта, 2024 5 марта, 2024 1 марта, 2024 29 февраля, 2024 28 февраля, 2024 27 февраля, 2024 20 февраля, 2024 9 февраля, 2024 30 января, 2024 19 марта, 2024 5 марта, 2024 Лучшие материалы Показать еще Друзья, Правмир уже много лет вместе с вами. Вся наша команда живет общим делом и призванием - служение людям и возможность сделать мир вокруг добрее и милосерднее! |
| That the Fourth Gospel plays John " s role down in light of some contemporary exorbitant claims for him is likely (see comment on 1:6–8), especially since the Fourth Gospel refuses to grant him even the role of Elijah which he seems to have played to some extent in pre-Markan tradition ( Mark 1:6 ; Matt 3:4; 3829 cf. 1 Kgs 17:6; 2 Kgs 1LXX; Mark 9:13 ; Matt 17:12–13; Luke 1:17), 3830 even though he does not explicitly transfer those claims to Jesus. 3831 It may also merit mention that the Synoptic miracle traditions which applied Elijah " s miracle-working role to Jesus and passages such as Luke 9:61–62 (cf. 1 Kgs 19:20) and 10(cf. 2 Kgs 4:29) already transferred some Elijah images to Jesus, but for Jesus these were clearly inadequate (cf. Luke 9:8, 19–20, 33–35, although Luke omits Mark " s parallel acclamation of the deceased Baptist as Elijah here). Of course, even the Synoptic writers did not suppose that John was literally Elijah ( Mark 9:4 ; Matt 17:3; Luke 1:17; 9:30). 3832 If the historical John saw himself as a forerunner, he may have seen himself as an Elijah at least in a figurative sense (cf. 1:23; Mal 4:5 ); if he saw himself as a forerunner for Elijah, he would have seen the one coming after him as literally «before» him (1:30). 3833 Jewish tradition naturally developed the promise of Elijah " s return in Mai 4:5–6 (MT 3:23–24), which appears as early as Ben Sira ( Sir 48:10 ). Later rabbis particularly seized on this feature of eschatological expectation, although they developed it in very different ways from nonrabbinic streams of thought. 3834 That Elijah remained alive was safely assumed from the biblical text (2 Kgs 2:9–12; Mal 4:5–6 ; cf. 1Macc 2:58; Sir 48:9 ), and later rabbis continued to work from this assumption. 3835 In these later rabbis, however, his role in the present period before the final time became more prominent than his eschatological function, perhaps due in part to the de-emphasis of messianic eschatology after the sufferings under Hadrian. (The rabbis also tended to view the prophets as proto-scribes.) 3836 Like other biblical prophets, Elijah became a master halachist, often sent to settle rabbinic disputes; 3837 also sometimes described with a role comparable to that of angels, 3838 the rabbinic Elijah often was sent on divine errands to miraculously aid rabbis. 3839 Other rabbinic evidence, however, does point to Elijah " s eschatological role. The rabbis were clearly aware of Malachís prophecy and they anticipated Elijah " s return at the end of the age 3840 alongside rabbinism " s other eschatological figures. 3841 Elijah would also exercise an eschatological halakic role, 3842 especially (in line with the rabbinic interpretation of Malachi) in determining proper lines of descent (Israelites vs. proselytes, etc.). 3843 Although the bulk of this evidence derives from the more numerous Amoraic texts, some of it is also Tannaitic. 3844 |
| 29. На память тысячелетней годовщины славянских просветителей. 1) В газете Новороссийский телеграф, 1885, 3030, 3031; 2) Киевская старина, 1885, 5, стр. 107–126; 3) Известия СПб. слав, благотвор. об-ва, 4, 1885, стр. 230–238. Изд. отдельно. СПб., 1885, 13 стр. Речь на торжественном собрании Одесского слав, благотвор. об-ва, 6 апреля 1885 г. Характеристику настоящей работы см. Попруженко, М. Г. Сорокалетие учёной деятельности Ф. И. Успенского (II, 7, 1911, стр. 15). 30. Наказ царя Ивана Васильевича Грозного князю Елецкому с товарищами. ЗНУ., 1885, т. 43, Введение, стр. 248–252, текст, наказа, стр. 253–278. Изд. отдельно: Одесса, 1885, 32 стр. Рецензии: 1) Библиограф, СПб., 1885, 2-е полугодие, стр. 101 2) ЖМНП, 1885, 12, стр. 251. 31. Сельская община в Англии. ЖМНП, 1885, 10, стр. 253–323. Изд. отдельно: СПб., 1885, 72-я стр. Рецензия на книгу: Seebohm, F. The English village community examined in its relations to the manorial and tribal systems and to the common or open field system of husbandry. An essay in economic history. Second edition. London, 1883, XXI, 464 p. 32. Древнейший памятник славянского права. Юридический вестник, 1886, 4, стр. 700–713. В сокращённом изложении напечатано в сб. Известия СПб. слав, благотвор. об-ва, 1886, 1 стр. 34–36. Рецензия на издание: Книги законные, содержащие в себе в древнерусском переводе византийские законы –земледельческие, уголовные, брачные и судебные. Издал вместе с греческим, подлинником и историко-юридическим введением А. С. Павлов . – Сб. Отделения русского языка и словесности имп. Академии Наук, т. 33, 3, 1885, стр. 1–92. 33. [Корреспонденции из-за границы]. В газете «Новости», СПб., 1886–1887. Описано по Списку учёных трудов Ф. И. Успенского (11, 33; 1929). 34. Как возник и развивался в России Восточный вопрос. Известия СПб., слав, благотвор. об-ва, 1886, 6, стр. 245–247., 7–8, стр. 307–320; 9, стр. 337–398. Изд. отдельно: СПб. 1887, 68 стр. Рецензии; 1) Е. II. Исторический вестник, 1887, 4, стр. 217–219. 2) Лп.-Дн. [Лаппо-Данилевский, А. С.]. Библиограф, СПб., 1887, 6–7, стр. 72–75. |
| Авл Геллий (130–170) – автор конспектов по римским древностям «аттические ночи». То есть общественные собрания. Цитируется по http://ancientrome.ru/ius/i.htm?a=1446588975 . . Мифтахутдинов Р. Т. Реформирование законодательства о банкротстве в части совершенствования реабилитационных процедур//Предпринимательское право. Приложение «Право и Бизнес», 2016, 3. С. 37–40, Фролов И. В. Проблемы прокредиторской и продолжниковой концепции современного российского законодательства о несостоятельности (банкротстве)//Предпринимательское право, 2011. 4. С. 20–25. Моисей бен Маймун (30.03.1135–12.12.1204)– известнейший философ и иудейский богослов, чьи работы предвосхитили эпоху западно-европейской схоластики. Мишне Тора, Законы пожертвования бедным, гл. 10. Tamari Meir . Ethical Issues in Bankruptcy A Jewish Perspective//Journal of Business Ethics 9, 1990. – P. 783–789. Меир Тамари (урожд. Леопольд Фагов, 1927–24.01.2021) – основатель Центра бизнес-этики Иерусалима ( http://www.besr.org ), экономист-исследователь и руководитель исследовательских проектов в Банке Израиля (Центральный банк Израиля), Британской королевской комиссии по малому бизнесу, Национального центра научных исследований Франции, видный специалист по экономике банкротств. Лопухин А. П., проф. Законодательство Моисея. Исследование о семейных, социально-экономических и государственных законах Моисея, с приложением трактата «Суд над Иисусом Христом, рассматриваемый с юридической точки зрения». – Спб.: Типография Ф. Г. Елконского и Ко., 1882. – 313 с. Лопухин Александр Павлович (22.10.1852–04.09.1904) – статский советник, профессор Санкт-Петербургской духовной академии. См. Young David S. O’Byrne Stephen F. EVA and Value-Based Management: A Practical Guide to Implementation. – N. Y.: McGraw-Hill, 2001. – 496 + xii p. скрыть способы оплаты Смотри также Комментарии Татьяна 29 июня 2022, 16:31 У нас с мужем ипотека,год назад подали на совместное банкротство.Так вот:при ипотеке не получится разделить предмет залога и продать только долю банкрота. При банкротстве созаемщика-супруга по ипотеке продается весь объект: в моем случае квартира,а с выручки закрыли долг перед банком |
| Their faith is inadequate in part because it is merely signs-faith (6:14; cf. 6:2, 26, 30). Jesus» signs themselves are positive in the Gospel, among the works that testify of his identity (10:38; 14:10–11); 6026 but they are not coercive. Their confession (6:14) fits the Johannine litany of confessions: «This is» resembles his language elsewhere (e.g., 1:15, 30, 33–34; 4:29, 42), as does, less frequently, «truly» (4:42; 7:26, 40; for disciples, 1:47; 8:31). On «the prophet,» see comment on 1:21; on «coming into the world,» see comments on 1:9, 15; cf. 1:27; 3:31; 11:27; 12:13. Because the role of the coming prophet (6:14) probably alluded to «the prophet like Moses» of Deut 18 (also in John 1:21, 25; 4:19; 7:40 ), 6027 and because Jewish tradition emphasized Moses» role as «king» ( Deut 33:5 ), 6028 it is natural to see the crowds» perception of Jesus here as a new Moses. 6029 Not only was Moses a great prophet; 6030 his behavior was the standard for all subsequent prophets, 6031 and as in the Bible, he held great rank. 6032 Granted, «prophet» and «messiah» categories overlapped, 6033 but in the context of giving bread from heaven ( John 6:31–32 ), it is natural that the informed reader understands Jesus as the one greater than Moses, and the uninformed crowds understand him as a new Moses. This is not to deny that «king» in the Fourth Gospel usually refers to the Davidic ruler: 6034 it is virtually equivalent with God " s Son in 1and with messianic expectation in 12:13,15. The Fourth Gospel " s audience would recognize the designation as inadequate though true; Jesus is greater than Moses, as is the Torah which God delivered through Moses (1:14–18). John may have understood Deut 18 the way many readers of that text naturally would if not otherwise informed by tradition: Moses was the subsequent standard for all true prophets ( Deut 18:10–22 ), and all prophets God raised up would be like Moses. But there might be only one more with whom God spoke face to face ( Deut 34:10 ). Jesus is continually in the Father " s presence ( John 1:18; 6:46 ), and in this Gospel, all believers in Jesus share his relation with the Father (cf. 14:8–9), so every believer is like a new Moses (1:14; cf. 2Cor 3:6–18 ). |
| The inability of others to snatch sheep from Jesus» «hand,» explicitly compared with the Father " s hand in 10:29, probably is another Johannine allusion to Jesus» deity. It alludes to Ps 95 (94LXX), where God " s people are the «sheep of his hand.» That this allusion is in view is probably confirmed by the allusion in 10to the contextual summons to «hear God " s voice» ( Ps 95:7 ). This summons contrasts with the example of Israel in the wilderness ( Ps 95:8–9 ); at the new exodus occurring in Jesus» ministry, those who really prove to be his sheep hear him. This clarifies the point that Jesus as shepherd in this Gospel employs the image of God as Israel " s shepherd in the earlier biblical tradition. In this context, Jesus» unity with the Father that follows (10:30) reaffirms his divinity, though outside their Johannine context the words of 10would not have needed to be construed in this manner. (God " s hand was, of course, a frequent metaphor, e.g., Jub. 12:17; Sib. Or. 3.709; including for keeping God " s people, e.g., Wis 3:1.) Just as no one could seize Jesus» life from him (10:18), no one could seize his sheep, because it was ultimately his Father " s flock and he was one with his Father (10:30; cf. 17:22). 7478 Greek thinkers could speak of the deity as a unity, 7479 but Jewish hearers would think even more immediately of the Shema, the basic confession of Judaism that affirmed God " s unity. 7480 With such words, Jesus not only denies that his hearers are in right relation with God but claims a divine status that they could understand only as blasphemy on their presuppositions (10:31). 7481 (This is a more general but also more common use of «blasphemy» than the later technical Mishnaic definition. Yet the use of the neuter for «one» suggests unity of purpose rather than identity of person.) 7482 Jesus goes on to define that oneness in terms of his sonship (10:36), 7483 but the informed reader understands that he is maintaining a level of ambiguity until the appropriate time for his hour of revelation and lifting up (1:1, 18; 8:28). 7484 John " s audience, facing persecution, would take courage that no amount of opposition could seize them from Jesus if they chose to remain faithful to him. 7485 God " s Agent and Human Gods (10:31–38) |
| That Jesus glorified the Father «on the earth» (17:4) refers to the whole of his earthly ministry. Jesus was not «of the earth» (3:31) but spoke in earthly analogies (3:12) and, in a sense, provided, to some degree, an earthly analogy in his incarnate life to explain the character of God in humanly comprehensible form; finally, he would be lifted up from the earth into glory (12:32). 9434 In the cross, he finished the work the Father called him to do (cf. 4:34; 19:30), though his followers still need to be «completed» or perfected in unity (17:23). His request for glorification in 17repeats the thought of 17:1, except that it adds the notion of Jesus» precreation glory. This is no Jewish-Christian adaptation of the Hellenistic concept of apotheosis for heroes; 9435 Jesus is not becoming God but returning to the glory he shared with the Father before creation. His preincarnate glory appears in 12:41, but his precreation glory harks back to the very opening of the Gospel (1:1–2), manifested in a way obscure to the people among whom he lived in the Gospel (1:10–11,14). Prayer for the Disciples (17:6–24) The prayer is arranged chronologically; after Jesus prays for himself in 17:1–5, he turns to prayer for his disciples. 9436 Jesus» prayer for the disciples falls into two primary sections: his prayer for his current disciples (17:6–19, esp. 17:11–19) and his prayer for his future disciples (17:20–24; cf. this concern in 20:29–31). The first prayer primarily concerns protection from the evil one who works in the world into which they are sent but of which they are not a part (17:15); their separation from the world recalls Jesus» own, as in 15:18–25. The second prayer focuses on another issue apparently still paramount in John " s day: the unity of believers, that the world might recognize Jesus» activity among them (17:21–23). 1. What Belongs to Jesus and the Father (17:6–10) Jesus gives the Father " s message to the disciples because he has the Father " s message (17:6–8); likewise, Jesus has the disciples precisely because they, too, belong to the Father (presumably through divine ordination) and hence have been entrusted to the Son (17:9–10). This paragraph continues the emphasis on the solidarity and (still more so) the mutual sharing of the Father and the Son that is introduced in 17:1–5. |
| 25 . When were the sacred books written? At different times: some before the birth of Christ, others after. 26 . Have not these two divisions of the sacred books each their own names? They have. Those written before the birth of Christ are called the books of the Old Testament, while those written after are called the books of the New Testament. 27 . What are the Old and New Testaments? In other words, the old and new Covenants of God with men. 28 . In what consisted the Old Testament? In this, that God promised men a divine Saviour, and prepared them to receive him. 29 . How did God prepare men to receive the Saviour? Through gradual revelations, by prophecies and types. 30 . In what consists the New Testament? In this, that God has actually given men a divine Saviour, his own only-begotten Son, Jesus Christ. 31 . How many are the books of the Old Testament? St. Cyril of Jerusalem, St. Athanasius the Great, and St. John Damascene reckon them at twenty-two, agreeing therein with the Jews, who so reckon them in the original Hebrew tongue. (Athanas. Ep. xxxix. De Test.; J. Damasc. Theol. lib. iv. c. 17.) 32 . Why should we attend to the reckoning of the Hebrews? Because, as the Apostle Paul says, unto them were committed the oracles of God; and the sacred books of the Old Testament have been received from the Hebrew Church of that Testament by the Christian Church of the New. Rom. iii. 2. 33 . How do St. Cyril and St. Athanasius enumerate the books of the Old Testament? As follows: 1, The book of Genesis; 2, Exodus; 3, Leviticus; 4, the book of Numbers; 5, Deuteronomy; 6, the book of Jesus the son of Nun; 7, the book of Judges, and with it, as an appendix, the book of Ruth; 8, the first and second books of Kings, as two parts of one book; 9, the third and fourth books of Kings; 10, the first and second books of Paralipomena; 11, the first book of Esdras, and the second, or, as it is entitled in Greek, the book of Nehemiah; 12, the book of Esther; 13, the book of Job; 14, the Psalms; 15, the Proverbs of Solomon; 16, Ecclesiastes, also by Solomon; 17, the Song of Songs, also by Solomon; 18, the book of the Prophet Isaiah; 19, of Jeremiah; 20, of Ezekiel; 21, of Daniel; 22, of the Twelve Prophets. |
| Craig S. Keener The ultimate model for love and service. 13:1–38 THE FOOT WASHING IN JOHN is the narrative introduction for the final discourse, part of the lengthy prolegomena to the Passion Narrative. Jesus» impending death dominates this scene. It intersperses Jesus» words and example of service (13:1, 3–10, 12–17, 31–35) with foreshadowings of his betrayal (13:2, 10–11, 18–30), then opens directly into discussion about Jesus» departure by way of the cross (13:36–38; 14:3–6). 8048 This scene therefore paves the way for the Farewell Discourse (13:31–17:26). 8049 By the foot washing Jesus prefigures his impending glorification, which is the theological subject of most of the context (12:16, 23, 28,41; 13:31–32). This act identifies Jesus as the Suffering Servant and defines his passion as an act of loving service. At the same time, however, it also summons Jesus» followers to imitate his model, serving and loving one another to the extent of laying down their lives for one another (13:14–16, 34–35). The Setting (13:1–3) John again links Jesus» imminent «hour» with the Passover season (13:1). (On the «hour,» see comment on 2:4; cf. 12:23.) In contrast to the Synoptic picture of the Last Supper, however, Jesus» closing hours before his arrest in this Gospel are «before» Passover (13:1). This detail fits John " s chronology (13:29; 18:28; 19:14, 31, 42), 8050 which ultimately supports his portrayal of Jesus as the paschal lamb (1:29,36; 19:36). At this point, however, John underlines a different aspect of the chronology: Jesus loved his own «to the end» (13:1). This is Johannine double entendre: it can imply «to the utmost,» «fully,» as well as «to the point of his death.» 8051 Such a double entendre reinforces the measure of God " s love in the Fourth Gospel (3:16) and early Christianity ( Rom 5:5–9 ): Jesus» death. The preceding context also illustrates Jesus» love (11:5) that would cost him his life (11:7–16), but here the specific objects of his love in the Lazarus story give way to all of «his own» (cf. 10:3) who would be remaining in the world (17:11). |
| Photo: http://oca.org His Beatitude, Metropolitan Tikhon will preside at the 113th Annual Pilgrimage to Saint Tikhon’s Monastery , which officially opens on Friday, May 26, 2017 at 3:30 p.m. with the greeting of the Hawaiian Myrrh Streaming Icon of the Iveron Mother of God at the entrance arch. Vespers and Matins will follow at 4:00 p.m. in the Monastery Church of Saint Tikhon of Zadonsk. The icon will be available for veneration throughout the Pilgrimage, which formally ends on Memorial Day—Monday, May 29. Metropolitan Tikhon, President of Saint Tikhon’s Seminary , will preside at the school’s 75th annual Commencement on Saturday, May 27. The day will open with the celebration of the Hierarchical Divine Liturgy in the monastery church at 9:00 a.m., followed by a meal in the dining hall. Commencement Exercises will begin at 1:00 p.m. At the invitation of Metropolitan Tikhon, His Grace, Bishop Thomas of the Diocese of Charleston, Oakland, and the Mid-Atlantic of the Antiochian Orthodox Christian Archdiocese of North America will deliver the commencement address . The day will close with the celebration of the Resurrection Vigil at 4:00 p.m., followed by dinner for all pilgrims in the dining hall. The Hierarchical Divine Liturgy will be celebrated at 9:00 a.m. on Sunday, May 28, followed by a meal for all pilgrims in the dining hall. Vespers and Matins will be celebrated at 4:00 p.m. On Memorial Day — Monday, May 29 — the Divine Liturgy will be celebrated in the Monastery Church at 7:30 a.m. The Hierarchical Divine Liturgy will be celebrated at 10:00 a.m., followed by a Panikhida for Veterans, at All Saints Bell Tower at 12:15 p.m. The Akathistos Hymn to Saint Alexis will be celebrated in the monastery church at 1:30 p.m. The Molieben to the Most Holy Theotokos with the Anointing of the Sick, Infirm and All Pilgrims will be celebrated at the monastery bell tower at 2:30 p.m. The pilgrimage will close with the celebration of Vespers and Matins at 4:00 p.m. Concurrent with the Pilgrimage, the Patriarch Tikhon Russian-American Music Institute [PaTRAM] will hold its Memorial Day Conductors’ and Singers’ Workshop at Saint Tikhon’s. Conference participants will sing the liturgical responses during the Pilgrimage. |
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