| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| O Lord our God, what sins I have this day committed, in word, deed and thought, forgive me, for Thou art good and Thou lovest mankind. Grant me peaceful and undisturbed sleep: send me Thy guardian Angel to protect and keep me from every evil; for Thou art the guardian of our souls and bodies, and to Thee we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen. Prayer of St. John Chrysostom according to the number of hours of the day and night. (1) O Lord, deprive me not of Thy heavenly blessings. (2) O Lord, deliver me from eternal torments. (3) O Lord, if I have sinned in mind or thought, in word or deed, forgive me. (4) O Lord, deliver me from every ignorance and forgetfulness, from littleness of soul and stony lack of feeling. (5) O Lord, deliver me from every temptation. (6) O Lord, enlighten my heart which evil desire hath darkened. (7) O Lord, as man, I have sinned, as bountiful God, do Thou have mercy on me, seeing the infirmity of my soul. (8) O Lord, send Thy grace to help me, that I may glorify Thy Holy name. (9) O Lord Jesus Christ, write me, Thy servant, into the book of life, and grant me a blessed end. (10) O Lord my God, even if I have done nothing good before Thee, yet grant me according to Thy grace to make a beginning of good. (11) O Lord, sprinkle the dew of Thy grace in my heart. (12) O Lord of heaven and earth, remember me, Thy sinful servant, cold of heart and impure, in Thy Kingdom. Amen. (13) O Lord, accept me in repentance. (14) O Lord, leave me not. (15) O Lord, lead me not into temptation. (16) O Lord, grant me the thought of good. (17) O Lord, grant me tears and the memory of death and tender mercy. (18) O Lord, grant me mindfulness to confess my sins. (19) O Lord, grant me humility, chastity and obedience. (20) O Lord, grant me patience, generosity and gentleness. (21) O Lord, plant in me the root of all goodness, the fear of Thee in my heart. (22) O Lord, vouchsafe that I may love Thee with all my soul and thoughts and that in all things I may do Thy will. (23) O Lord, shield me from evil men and devils and passions and all other unseemly things. (24) O Lord, Thou knowest what Thou doest, as Thou willest, may Thy will also be fulfilled in me a sinner, for Thou art blessed for evermore. Amen. |
| John is calling his audience to a full confession of resurrection faith: Jesus is God in the flesh, and therefore his claims cannot be compromised, for synagogue or for Caesar. John will settle for no faith less secure than this. Further, while Thomas " s faith by sight is accepted, the faith without sight expected of John " s audience is greater (20:29; cf. 2Cor 5:6–7 ; 1Pet 1:8 ). It is grounded in the beloved disciplés testimony sampled in the Gospel (20:30–31), confirmed to hearers by the Paraclete (15:26–16:15). 10778 E.g., Ellis, Genius, 297–98; Minear, «Functions.» The «signs» include the resurrection chapter (esp. 20:27, 29) but also the rest of the «signs» in this Gospel (with, e.g., Lightfoot, Gospel, 336). 10779 E.g., Aeschines Timarchus 196; Cicero Fin. 5.32.95–96; Or. Brut. 40.137; Polybius 39.8.3; Dionysius of Halicarnassus Demosth. 32; Thucyd. 55; Musonius Rufus 6, pp. 54.26–56.11 (esp. 54.26; 56.7–11); Aelius Aristides Fifth Leuctrian Oration 43–44; Rhet. Alex. 36,1443b.l5–16; 1444b.21–35; 37, 1445b.21–23; Hippolytus Haer. 10.1; Anderson, Rhetorical Theory, 181–82; less fully, cf. Matt 28:18–20; Rom 16:17–19 . Of course, open or abrupt endings also appear, as in Mark 16 (see our comments on Mark 16:9–20 above, on the resurrection tradition). 10780 E.g., Isaeus Estate of Cleonymus 48, out of fifty-one paragraphs. Often they come at the conclusion of the proofs, though this might be near the work " s end (Cicero Quinct. 28.85–29.90), possibly relevant here; they could also conclude a section (Xenophon Hel1. 3.5.25, ending book 3; 4.8.19, ending only some events; Polybius 2.71.7–10, esp. 2.71.7–8; Cicero Fin. 3.9.31; Quinct. 19.60). 10781 Aeschines Timarchus 111. After his closing summary (Polybius 39.8.4–6), Polybius adds only closing comments (39.8.7–8). 10782 Achtemeier, «Miracle Workers,» 176. Even if redactional, Homer " s claim that Aeneas would rule the Trojans (Il. 20.303–308) is pre-Virgil and virtually invited the sort of development one finds in Virgil Aeneid. 10783 E.g., Valerius Maximus 2.7.5; 3.8.ext.l; Musonius Rufus 10, p. 78.22. Epideictic bards might also complain that time provided the only limit on their praises (Pindar Nem. 4.33–34; O1. 2.95; Pyth. 4.247–248; cf. Heb 11:32). In many oral genres, one should limit onés examples (Menander Rhetor 2.4, 393.25–30). 10787 Dionysius of Halicarnassus Thucyd. 55; Isaeus 19–20; Demosth. 42,46, 58; Lit. Comp. 11. More detailed discussion might await another occasion, but he needed to use most wisely the space that he had (Demosthenes 32; Isaeus 14); he wanted to avoid wasting the reader " s time (Demosthenes 40). |
| 19. Медведева Л. Прииде кротость на ны./Знамя. 1988. 20. Порш Т. Жало смерти./Русское возрождение. 1988. 21. Потапов В. Исследования о клинической смерти./Русское возрождение. 1988. 22. Рогожин П. И. Существует ли загробная жизнь. Сан-Франциско, 1968. 23. Солженицын А. И. Раковый корпус. Собр. соч. Т. 2. Изд-во Посев, 1969. 24. Трубецкой Е. Смысл жизни. Берлин: изд-во Лев, 1922. 25. Епископ Феофан Затворник . Мысли на каждый день года. Джорданвилль: изд-во Свято-Троицкого монастыря, 1982. 26. Епископ Феофан Затворник . Письма./Надежда, 1985–1986. 27. Откровенные рассказы странника. Париж: ИМКА-Пресс, 1948. НА АНГЛИЙСКОМ ЯЗЫКЕ 1. Green Celia. Out of body experiences. Ballentine books. N.Y.I 975. 2. Kubler-Ross E. Dr. Death does not exist. The Coevolution Quarterly. Summer. 1977. 3. Kubler-Ross E. Dr. On death and dying. MacMillan Publishing Co. N. Y. 1969. 4. Kubler-Ross E. Dr. Articles and Lectures. 5. La Haye. Life in the afterlife. Tindale. Wheaton. Illions. 1980. 6. Malz Betty. My glimps of eternity. Croosen books. Waco. Texas. 1977. 7. Maximovitch John Archbishop. Life after Death. Ortodox World. N 4 1971. 8. Moody Raymond A. Junior. Dr. Life after Life. Bantam books. 19767 9. Moody Raymond A. Junior. Dr. Reflections on Life after Life. Bantam books. 1983. 10. Osis and Haraldson. Doctors. At the hour of death. Avon books. N. Y. 1976. 11. Rawlings Maurice. Beyong the death door. Thomas Nelson Inc. Nashville. 1978. 12. Rawlings Maurice Dr. Before death comes. Sheldon Press. London. 1980. 13. Ritchie George. Dr. Return from tomorrow. Fleming H. Revell Co. Old Taspan. New Jersey. 1978. 14. Rose S. Fr. The Soul after death. St. Herman of Alaska Brotherhood. 1982. 15. Saborn Michael B. Dr. Recollections of Death. Corgi books. 1982. 16. Vastian E. A. Dr. Spiritual aspects of the care of cancer patients. CaA Cancer Journal. Vol. 36, N 2. 1986. 17. Went Evans. The Tibetan book of death. Oxford Univercity Press. 1960. 18. Young Karl Custav. Memories, Dreams and Reflections. |
| Jesus eventually did provide some «open» teaching (7:26; 18:20), and especially was frank with his disciples (11:14; 16:25; cf. 14:21–23); but it did not come in response to others» demands, and the timing had to be right. 6338 Jesus would «reveal» himself fully, as the brothers request in 7:4, but not simply to reflect well on his earthly family; rather, privately to those who were truly his own (14:22). It was not that he feared death in Judea (cf. 11:7–9), though others in the narrative will avoid παρρησα for that reason (7:13); it was only that he must obey the Fathers plan and so delay it until the right time (7:7). In this Gospel, Jesus truly lays down his life and no one takes it from him (10:18); all happens according to the wisdom of his plan in obedience to his Father " s wil1. Given this emphasis of Jesus» brothers on open speech and behavior (7:4), it is significant to note that, after Jesus publicly reveals himself in his temple discourse, the Pharisaic elite portray him as a demagogue (7:47–49), suggesting significant class tension in the story world which was not unlikely in the world of John " s intended audience as wel1. Jesus» «open» appearance in both 7:14–36 and 7:37–52 polarizes the crowd; «that is, just as Jesus moves from " hiddenness» (verse 4) to openness,» so the response of his hearers moves from hiddenness (verse 13 … ) to open decision.» 6339 Jesus cannot guide his life according to political expediency; he must follow his Father " s leading (cf. 9:4; 11:9). 6340 That Jesus» «time» is not yet at hand is another Johannine double entendre; his brothers in the story world would understand him as referring to the time to go to the feast, but John " s ideal audience understands that going to the feast brings Jesus into conflict with the officials, hence hastens his impending death. Thus, as noted above, this passage emphasizes the matter of the appropriate time (7:6–7); as in 2(see more detailed comment there), Jesus is heading for the cross. When would Jesus» identity be better revealed to the world than at his final hour, at the cross (cf. 8:28; 12:32–33)? 6341 As in John " s use of «cannot» in general, so here «the impossibility lies in the true nature of things, and is the other side of the divine «must»» (see comment on 4:4). 6342 The world cannot hate them (7:7) because it would thereby hate its own ways instead of those of God (cf. 15:19). 6343 Jesus, by contrast, cannot simply elicit faith by his «works» (7:3), for he challenges the «works» of the world as evil (7:7; cf. 3:19–20). 6344 |
| But John especially reveals his Jewish interests in his articulation of Christology. In 1:19–51 Jesus is the paschal lamb (1:29, 36; 19:36), as well as the king of Israel and Jacob " s ladder (1:51). In 2:12–22, Jesus is the Psalmist " s righteous sufferer (as also in 13:18; 15:25; 19:24), and perhaps the Lord coming to purify his temple (Mai 3:1–3). He is the uplifted serpent, God " s appointed means of deliverance in the wilderness (3:14; Num 21:8–9 ). He is probably also the well in the wilderness for Jacob " s descendants, necessary for their life (4:14; Num 21:16–17 ). Jesus is greater than the Sabbath because he is God " s agent in creation and, in the future, in judgment (5:18–29). Jesus is the eschatological manna in the wilderness (6:32,35), the promised source of water for Ezekiel " s new temple (7:37–39; Ezek 47 ), the fulfillment of the same Jewish hope associated with the pool of Siloam (9:7). He is Zechariah " s pierced one (19:37; Zech 12:10), and perhaps his source of waters (Zech 14:8; cf. 12:10) and shepherd (13:7). Jesus is greater than Jacob (4:12); greater than Moses the bread-giver (5:46; ch. 6); greater than Abraham (8:53) and the prophets (8:53). Indeed, he is divine Wisdom (1:1–18), inscrutable even to the teacher of Israel (3:11–13); the glory witnessed by Moses and Isaiah (1:14; 12:39–41); the agent of God " s past and present creation (5:17) as well as the promised resurrection hope for the future (11:25; a hope unintelligible to most Gentiles); even the biblical «I am» (8:58). Disciples were like Moses, friends of Jesus as Moses was of God (1:14; 14:8; 15:15); or like Jacob, for whom Jesus was the ladder connecting heaven and earth (1:47–51). Jesus is the ultimate, divine shepherd of Ezek 34 ( John 10:11 ) and the Suffering Servant (13:1–11; see commentary). Just as Israel had to depend on God alone for its help, true life comes from depending on Jesus for «fruit» (15:2–6; Hos 14:8 ). All of this makes perfect sense of the claim that Jesus is the very embodiment and fulfillment of all God " s «word» to his people (1:1–18). |
| Sacred Scripture. By “sacred scripture” are to be understood those books written by the holy Prophets and Apostles under the action of the Holy Spirit; therefore they are called “divinely inspired” They are divided into books of the Old Testament and the books of the New Testament. The Church recognizes 38 books of the Old Testament. After the example of the Old Testament Church (Although the Church in the strict sense was established only at the coming of Christ (see Matt.16:18), there was in a certain sense a “Church” in the Old Testament also, composed of all those who looked with hope to the coming of the Messiah. After the death of Christ on the Cross, when He descended into hell and “preached unto the spirits in prison” (1 Peter 3:19), He brought up the righteous ones of the Old Testament with Him into Paradise, and to this day the Orthodox Church celebrates the feast days of the Old Testament Forefathers, Patriarchs, and prophets as equal to the saints of New Testament.), several of these books are joined to form a single book, bringing the number to twenty-two books, according to the number of letters in the Hebrew alphabet. (The 22 “canonical” books of the Old Testament are: 1. Genesis, 2. Exodus, 3. Leviticus, 4. Numbers, 5. Deuteronomy, 6. Joshua, 7. Judges and Ruth considered as one, 8. First and Second Kings (called First and Second Samuel in the King James Version), 9. Third and Fourth Kings (First and Second Kings in the KJV), 10. First and Second Paralipomena (First and Second Chronicles in the KJV), 11. First Esdras (Ezra) and Nehemiah, 12. Esther, 13. Job, 14. Psalms, 15. Proverbs, 16. Ecclesiastes, 17. The Song of Songs, 18. Isaiah, 19. Jeremiah, 20. Ezekiel, 21. Daniel, 22. The Twelve Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi). This is the list given by St. John Damascene in the Exact Exposition of the Christian Faith, p. 375) These books, which were entered at some time into the Hebrew canon, are called “canonical.” (The word “canonical” here has a specialized meaning with reference to the books of Scripture, and thus must be distinguished from the more usual use of the word in the Orthodox Church, where it refers not to the “canon” of Scripture, but to “canons” or laws proclaimed at church councils. |
| Grant us to live chastely in deed and word, that we may obtain a virtuous life, and not fall away from thy promised blessings; for blessed art Thou forever. Amen. Prayer VII, of St. John Chrysostom May be done in an Antiphonal manner 1. O Lord, deprive me not of Thy heavenly good things. 2. O Lord, deliver me from the eternal torments. 3. O Lord, if I have sinned in mind or deed, forgive me. 4. O Lord, deliver me from all ignorance, forgetfulness, faintheartedness, and stony insensibility. 5. O Lord, deliver me from every temptation. 6. O Lord, enlighten my heart which evil desire hath darkened. 7. O Lord, as a man I have sinned, but do Thou, as the compassionate God, have mercy on me, seeing the infirmity of my soul. 8. O Lord, send Thy grace to my help, that I may glorify Thy holy name. 9. O Lord Jesus Christ, write me Thy servant in the Book of Life, and grant me a good end. 10. O Lord my God, even though I have done nothing good in Thy sight, yet grant me by Thy grace a good beginning. 11. O Lord, sprinkle into my heart the dew of Thy grace. 12. O Lord of heaven and earth, remember me Thy sinful servant, shameful and unclean, in Thy Kingdom, Amen. 13. O Lord, accept me in penitence. 14. O Lord, forsake me not. 15. O Lord, lead me not into temptation. 16. O Lord, grant me good thoughts. 17. O Lord, grant me tears, and remembrance of death, and compunction. 18. O Lord, grant me the thought of confessing my sins. 19. O Lord, grant me humility, chastity, and obedience. 20. O Lord, grant me patience, courage, and meekness. 21. O Lord, implant in me the root of good, Thy fear in my heart. 22. O Lord, vouchsafe me to love Thee with all my soul and thoughts, and in all things to do Thy will. 23. O Lord, protect me from evil men, and demons, and passions, and from every other unseemly thing. 24. O Lord, Thou knowest that Thou doest as Thou wilt: Thy will be done also in me a sinner; for blessed art Thou unto the ages. Amen. Prayer VIII, to our Lord Jesus Christ O Lord Jesus Christ, Son of God, for the sake of Thy most honorable Mother, and Thy bodiless angels, Thy Prophet and Forerunner and Baptist, the God-Inspired apostles, the radiant and victorious martyrs, the holy and God-bearing fathers, and through the intercessions of all the saints, deliver me from the besetting presence of the demons. |
| Wilcock M. The Message of Revelation, BST (IVP, 1975). Morris L. The Revelation of St. John, TNTC (IVP/UK/Eerdmans, 1969). Bruce F. F. The Revelation to John, in G. C. D. Howley, F. F. Bruce and H. L. Ellison (eds.). A Bible Commentary for Today (Pickering and Inglis, 1979). Beasley–Murray G. R. The Book of Revelation, NCB (Eerdmans, 1974). Mounce R. H. The Book of Revelation, NICNT (Eerdmans, 1977). Содержание 1:1–8 Пролог 1:9–20 Призвание Иоанна на пророчество 2:1 – 3:22 Послания семи церквам 2:1–7 Послание Ефесской церкви 2:8–11 Послание Смирнской церкви 2:12–17 Послание Пергамской церкви 2:18–29 Послание Фиатирской церкви 3:1–6 Послание Сардисской церкви 3:7–13 Послание Филадельфийской церкви 3:14–22 Послание Лаодикийской церкви 4:1 – 5:14 Небесное видение 4:1 – 1 1 Небесный престол 5:1–14 Запечатанная книга и Агнец 6:1 – 8:5 Семь печатей 6:1–2 Первая печать 6:3–4 Вторая печать 6:5–6 Третья печать 6:7–8 Четвертая печать 6:9–11 Пятая печать 6:12–17 Шестая печать 7:1 – 17 Интерлюдия между шестой и седьмой печатями 8:1–5 Седьмая печать 8:6–11:19 Семь труб 8:6–12 Первая, вторая, третья и четвертая трубы 8:13–9:21 Пятая и шестая трубы 10:1 – 11:14 Интерлюдия между шестой и седьмой трубами 11:15–19 Седьмая труба 12:1 – 14:20 Великая борьба между Церковью и силами зла 12:1 – 17 Женщина, дракон и Искупитель 13:1 – 18 Антихрист и его пророк 14:1 –20 Пророчества о царстве и суде 15:1 – 16:21 Семь чаш гнева 15:1–8 Вступление к чашам гнева 16:1–21 Описание судов, связанных с чашами гнева 17:1 – 19:10 Расцвет и гибель города антихриста 17:1–6 Видение Вавилона в его славе 17:7–18 Толкование видения: роковая судьба Вавилона 18:1–24 Погребальная песнь Вавилону 19:1 – 10 Благодарение за суд над Вавилоном 19:11 – 22:5 Откровение о Христе и о городе Бога 19:11–21 Всадник на белом коне 20:1–3 Покорение дракона 20:4–6 Тысячелетнее царство 20:7–10 Последний мятеж злых сил 20:11 – 15 Последний суд 21:1–8 Новое творение 21:9–22:5 Город Бога 22:6–21 Эпилог Комментарий 1:1–8 Пролог Пролог к Откровению выполняет ту же задачу, что и пролог к Евангелию от Иоанна, который является своего рода увертюрой ко всей книге, представляя ее главные темы и помогая читателю понять историю Иисуса. В нем также объявляется главная тема книги, и он служит ориентиром, позволяющим читателю правильно истолковать следующее за ним видение. |
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