Brown, John, 1: 133

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The Gospel of John, The passion. 18:1-19:42Искать в Источникеazbyka.ru
... Arrested in a garden, bound and led to trial ( 18: 1–12 ) ? True high priest tried; beloved disciple present ( 18: 13–27 ) C Jesus, king of Israel, judged by Pilate, rejected by his people ( 18: 28–19: 16 ) B True high priest carries wood of his own sacrifice (like Isaac) ; beloved disciple present ( 19: 17–30 ) A Bound with burial clothes, buried in a garden ( 19: 31–42 ) Because many of the features on which he focuses to achieve this structure are so secondary and because the units мая be adapted to suit the proposed structure, the suggested chiasmus ultimately proves less than persuasive. It does, however, evidence some patterns that point to the narrative artistry of their designer. More persuasive is the observation by Ellis and others that irony pervades the narrative. Thus Judas who went forth into «the night» in 13now returns in darkness to arrest the light of the world; Pilate the governor questions if Jesus is a king when the readers know that he is; Pilate demands, «What is truth? » when the readers know that Jesus is ( 14: 6 ) ; the soldiers hail Jesus as «king of the Jews» in mockery, unaware that Jesus truly is the king of Israel ( 1: 49 ) , whose ... далее ...
The Gospel of John, The Son from Above. 3:1-36 - ...Искать в Источникеazbyka.ru
... «Targum») . Chilton, «John xii 34, » thinks Tg. Isa. 52preserves an exegesis similar to Johns; Adna, «Herrens, » thinks Tg. Ps. -J. on Isa 52: 13-53follows a traditional Jewish hermeneutic. 5057 See Grigsby, «Cross. » 5058 Greek literature could also introduce a matter in a somewhat ambiguous manner (e. g.. Agamemnons death in Homer Od. 1. 29-43; 3. 193-194, 234-235) but later clarify with a more detailed description ( Homer Od. 3. 253-312 ) . 5059 In John 3the aorists for «loved» and «gave» bear their usual, punctilear sense (also Evans, «Άγαπάν, » 68) : here the supreme act of love ( Brown, John, 1: 133 ) . 5060 A step beyond Pauls first-born … (Rom. 8. 29) » (Manson, Paul and John 133) . 5061 See comment on 1: 14. Some may overemphasize Aqedah allusions here (e. g., Grigsby. «Cross»; Swetnam, Isaac, 84-85) . 5062 On the syntax in 3yielding «in this way, » see esp. Gundry and Howell, «Syntax. » 5063 Cf. also Hanson, Unity, 138. «Hatred» ( 3: 20 ) was likewise expressed by deliberate repudiation or abandonment of the group ( 1 John 2: 9, 11, 19 ) , not simply a matter of feelings (see Malina and Rohrbaugh, John, 87) . 5064 In some cases the senses tend not to appear ... далее ...
The Gospel of John, The passion. 18:1-19:42Искать в Источникеazbyka.ru
... Arrested in a garden, bound and led to trial ( 18: 1–12 ) Β True high priest tried; beloved disciple present ( 18: 13–27 ) C Jesus, king of Israel, judged by Pilate, rejected by his people ( 18: 28–19: 16 ) B True high priest carries wood of his own sacrifice (like Isaac) ; beloved disciple present ( 19: 17–30 ) Á Bound with burial clothes, buried in a garden ( 19: 31–42 ) Because many of the features on which he focuses to achieve this structure are so secondary and because the units мая be adapted to suit the proposed structure, the suggested chiasmus ultimately proves less than persuasive. It does, however, evidence some patterns that point to the narrative artistry of their designer. More persuasive is the observation by Ellis and others that irony pervades the narrative. Thus Judas who went forth into «the night» in 13now returns in darkness to arrest the light of the world; Pilate the governor questions if Jesus is a king when the readers know that he is; Pilate demands, «What is truth? » when the readers know that Jesus is ( 14: 6 ) ; the soldiers hail Jesus as «king of the Jews» in mockery, unaware that Jesus truly is the king of Israel ( 1: 49 ) , whose ... далее ...

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The Gospel of John, Jesus' resurrection. 20:1-29Искать в Источникеazbyka.ru
... variation in length of the Gospels resurrection narratives (Luke 24 is long though recapitulated briefly in Acts 1; Mark 16: 1–8 and Matt 28 are quite brief; John includes both Judean and Galilean appearances) мая represent the desire to make optimum use of the scroll length instead of leaving a blank space at the end (as sometimes happened, Diogenes Laertius 6. 2. 38) . Josephus seems once caught unexpectedly by the end of his scroll (Josephus Ag. Ap. 1. 320) ; Matthew, approaching the length limit of his standardized scroll ( see introduction, p. 7 ) , мая hasten to his conclusion; Luke мая have sufficient space remaining to provide further detail before his closing. Johns «second» conclusion (ch. 21) fits the Gospel if John employed a scroll of standardized length, but by early in ch. 20 it would be clear to either the Fourth Gospels author or a later disciple how much space would remain at ch. 20s completion. 2. Pagan Origins for the Christian Resurrection Doctrine? Supposed pagan parallels to the resurrection stories are weak; Aune even declares that «no parallel to them is found in Graeco-Roman biography. » 10389 Whether any «parallels» exist depends on what we mean by ... далее ...
The Gospel of John, The Son from Above. 3:1-36 - ...Искать в Источникеazbyka.ru
... «Targum») . Chilton, «John xii 34, » thinks Tg. Isa. 52preserves an exegesis similar to Johns; Adna, «Herrens, » thinks Tg. Ps. -J. on Isa 52: 13–53follows a traditional Jewish hermeneutic. 5057 See Grigsby, «Cross. » 5058 Greek literature could also introduce a matter in a somewhat ambiguous manner (e. g.. Agamemnons death in Homer Od. 1. 29–43; 3. 193–194, 234–235) but later clarify with a more detailed description (Homer Od. 3. 253–312) . 5059 In John 3the aorists for «loved» and «gave» bear their usual, punctilear sense (also Evans, «Άγαπάν, » 68) : here the supreme act of love ( Brown, John, 1: 133 ) . 5060 A step beyond Pauls first-born … (Rom. 8. 29) » (Manson, Paul and John 133) . 5061 See comment on 1: 14. Some мая overemphasize Aqedah allusions here (e. g., Grigsby. «Cross»; Swetnam, Isaac, 84–85) . 5062 On the syntax in 3yielding «in this way, » see esp. Gundry and Howell, «Syntax. » 5063 Cf. also Hanson, Unity, 138. «Hatred» ( 3: 20 ) was likewise expressed by deliberate repudiation or abandonment of the group ( 1 John 2: 9, 11, 19 ) , not simply a matter of feelings (see Malina and Rohrbaugh, John, 87) . 5064 In some cases the senses tend not to appear ... далее ...
The Gospel of John, The passion. 18:1-19:42 - ...Искать в Источникеazbyka.ru
... Arrested in a garden, bound and led to trial ( 18: 1-12 ) Β True high priest tried; beloved disciple present ( 18: 13-27 ) C Jesus, king of Israel, judged by Pilate, rejected by his people ( 18: 28-19: 16 ) B True high priest carries wood of his own sacrifice (like Isaac) ; beloved disciple present ( 19: 17-30 ) Á Bound with burial clothes, buried in a garden ( 19: 31-42 ) Because many of the features on which he focuses to achieve this structure are so secondary and because the units may be adapted to suit the proposed structure, the suggested chiasmus ultimately proves less than persuasive. It does, however, evidence some patterns that point to the narrative artistry of their designer. More persuasive is the observation by Ellis and others that irony pervades the narrative. Thus Judas who went forth into «the night» in 13now returns in darkness to arrest the light of the world; Pilate the governor questions if Jesus is a king when the readers know that he is; Pilate demands, «What is truth? » when the readers know that Jesus is ( 14: 6 ) ; the soldiers hail Jesus as «king of the Jews» in mockery, unaware that Jesus truly is the king of Israel ( 1: 49 ) , whose ... далее ...
The Gospel of John, Jesus' resurrection. 20:1-29 ...Искать в Источникеazbyka.ru
... variation in length of the Gospels resurrection narratives (Luke 24 is long though recapitulated briefly in Acts 1; Mark 16: 1-8 and Matt 28 are quite brief; John includes both Judean and Galilean appearances) may represent the desire to make optimum use of the scroll length instead of leaving a blank space at the end (as sometimes happened, Diogenes Laertius 6. 2. 38) . Josephus seems once caught unexpectedly by the end of his scroll (Josephus Ag. Ap. 1. 320) ; Matthew, approaching the length limit of his standardized scroll ( see introduction, p. 7 ) , may hasten to his conclusion; Luke may have sufficient space remaining to provide further detail before his closing. Johns «second» conclusion (ch. 21) fits the Gospel if John employed a scroll of standardized length, but by early in ch. 20 it would be clear to either the Fourth Gospels author or a later disciple how much space would remain at ch. 20s completion. 2. Pagan Origins for the Christian Resurrection Doctrine? Supposed pagan parallels to the resurrection stories are weak; Aune even declares that «no parallel to them is found in Graeco-Roman biography. » 10389 Whether any «parallels» exist depends on what we mean by ... далее ...
The Gospel of John, Dying to live. 11:1-12:11 - ...Искать в Источникеazbyka.ru
... This is not to suggest that womens religious activities were not prominent in many circles (see, e. g., Abrahamsen, «Reliefs»; idem, «Women»; Kraemer, «Ecstatics»; idem, «Ecstasy»; idem, Maenads; Brooten, Leaders) but that in public discourse most ancient circles featured it less dominantly than mens in comparison to Luke and John, as a firsthand survey of the ancient sources will revea1. Fehribach, Bridegroom, 83-113, finds community types in Jesus relationships with the various women in this Gospel, including here; yet this argument seems less plausible here than at some other points. 7625 Brown, John, 1: 425. 7626 Gravesites were to be outside residential areas (cf. Heb 13: 11-12; 4 Bar. 7: 13; Wilkinson, Jerusalem, 146) . For regularly visiting gravesites to mourn, see, e. g., Apol1. Κ. Tyre 30-31. 7627 In miracle stories, see Theissen, Stories, 53 ( citing, e. g., Tacitus Hist. 4. 81 ) . 7628 E. g., Mek. Pisha 1. 17-34. 7629 It is especially significant when a wifés name appears before a husbands (MacMullen, «Women, » 209-10; Flory, «Women») . 7630 See Barrett, John, 398. 7631 Ταράσσω was idiomatic for human inner turmoil (e. g., when meeting an angel, Tob 12: 16; Luke 1: ... далее ...
The Gospel of John, The Final Word. 1:1-18 - ...Искать в Источникеazbyka.ru
... The Final Word. 1: 1–18 BECAUSE WE HAVE ADDRESSED THE BACKGROUND of the prologue in some detail above, this opening paragraph merely summarizes that background. John addresses a community of predominantly Jewish Christians rejected by most of their non-Christian Jewish communities because of their faith in Jesus. The leaders of the synagogues make a case similar, or perhaps related, to that of second-century Palestinian rabbis: Judaism is a religion of Torah, and the prophetic, messianic Jesus movement has departed from proper obervance of Gods Word (particularly from orthodox monotheism) . John responds that following Jesus not only entails true observance of Torah; Jesus himself is Gods Word, and thus no one can genuinely observe Torah without following Jesus. Jewish language about Wisdom, Torah, and Gods Word (rooted in OT wisdom texts but substantially developed since then) provide John a culturally intelligible (albeit only partly adequate) means to communicate Jesus deity, supremacy, and perfect relationship with the Father while maintaining Jewish monotheism. The Preexistent Word ( 1: 1–2 ) John connects the three lines in this first verse in rhythmic fashion; as ... далее ...

Сто пятьдесят три рыбы


       В этой книге исследуется научным методом число сто пятьдесят три, которое было применено Иисусом Христом к ловле ста пятидесяти трёх больших рыб Апостолами. Каждое Слово Иисуса Христа не может быть бессмысленным и ни о чём, а, равно как и улов по Его Слову.

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The Gospel of John, The Final Word. 1:1-18 - ...Искать в Источникеazbyka.ru
... The Final Word. 1: 1-18 BECAUSE WE HAVE ADDRESSED THE BACKGROUND of the prologue in some detail above, this opening paragraph merely summarizes that background. John addresses a community of predominantly Jewish Christians rejected by most of their non-Christian Jewish communities because of their faith in Jesus. The leaders of the synagogues make a case similar, or perhaps related, to that of second-century Palestinian rabbis: Judaism is a religion of Torah, and the prophetic, messianic Jesus movement has departed from proper obervance of Gods Word (particularly from orthodox monotheism) . John responds that following Jesus not only entails true observance of Torah; Jesus himself is Gods Word, and thus no one can genuinely observe Torah without following Jesus. Jewish language about Wisdom, Torah, and Gods Word (rooted in OT wisdom texts but substantially developed since then) provide John a culturally intelligible (albeit only partly adequate) means to communicate Jesus deity, supremacy, and perfect relationship with the Father while maintaining Jewish monotheism. The Preexistent Word ( 1: 1-2 ) John connects the three lines in this first verse in rhythmic fashion; as ... далее ...
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