| Form Criticism and Beyond//JBL 88 (1969), pp. 1–18. Neill Wright 1988 – Neill S., Wright T. The Interpretation of the New Testament 1861–1986. Oxford, 1988. NIDNTT – New International Dictionary of NewTestament Theology. Ed. by C. Brown. Grand Rapids, 1986. NIDOTTE – New International Dictionary of Old Testament Theology and Exegesis. Ed. by W.A. VanGemeren. Vols. 1–5. Grand Rapids, 1997. NJBC – The New Jerome Biblical Commentary. Ed. by R.E.Brown, J.A.Fitzmyer, R.E.Murphy. Avon, 1990. Noth 1986 – Noth M. Geschichte Israels. Gottingen, 1986. NPNF – A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Ed. by Ph. Schaff. Grand Rapids, 1975. O‘Neill 1991 – O‘Neill J.C. The Biblé " s Authority. A Portrait Gallery from Thinkers from Lessing to Bultmann. Edinburgh, 1991. Ogden 1994 – Ogden G. Poetry, prose and their relationship: Some reflection Based on Judges 4 and 5//Discourse Perspectives on Hebrew Poetry in the Scriptures. Ed. by E.R. Wendland. New York, 1994, pp. 111–130. Osborn 1988 – Osborn N.D. Circumspection about Circumcision in Exodus 4.24–26//Issues in Bible Translation, UBSMS 3. Ed. by Ph.G. Stine. Hong Kong, 1988. pp. 247–264. Osborne 1991 – Osborne G.R. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Downers Gove, 1991. Patmore 2006 – Patmore H. «The Plain and Literal Sense»: on Contemporary Assumptions about the Song of Songs//VT 61 (2006), pp. 239–250. Patterson 1982 – Patterson O. Slavery and Social Death: A Comparative Study. Cambridge, 1982. PIRHOTP – Preliminary and Interim Report on the Hebrew Old Testament Text Project Comple rendu preliminaire et provisoire sur le travail d " analyse textuelle de l " Ancien Testament hebreu. Vols. 1–5. London Stuttgart, 1970–1980. Pohlig 1998 – Pohlig J.N. An Exegetical Summary of Malachi. Dallas, 1998, pp.111–120. Poirier 2008 – Poirier J.C. The Measure of Stewardship: pisti_s , in Romans 12:3//TynB 59, pp. 145–152. Polak 1996 – Polak F. Theophany and Mediator: the Unfolding of a Theme in the Book of Exodus.//Studies in the Book of Exodus: Redaction, Reception, Interpretation. |
| 5134 Brown, John, 1:151, notes that Eusebius placed it eight miles south of Scythopolis (Beth Shean) and that the Madaba map places it just northeast of the Dead Sea; but he prefers Ainun (cf. Ridderbos, John, 144). 5135 E.g., Bruce, History, 159; Brown, John, 1:151; Kysar, John, 57; Hunter, John, 43, following Albright. Boismard, «Aenon,» identifies it with Ain Far " ah, in the heart of Samaria. John " s geographical notes (1:28; 3:23; 5:2; 9:7; 11:54) are generally accepted as reliable (Dunn, «John,» 299). 5138 Freed, «Samaritan Influence,» 580–81, lists Aenon and Salim (3:23), Sychar (4:5), and Ephraim (11:54) as probably Samaritan. 5140 See Josephus Ant. 18.113–114,124–125; Kraeling, Jonh, 85,90–91,143–45. For Nabatean relations with neighbors, see Matthiae, «Nabatäer.» John " s attraction to influential supporters of Antipas such as soldiers and tax gatherers (Luke 3:10–14) may also have suggested a political threat (Meier, «John,» 226–27). 5141 See Negev, «Nabateans.» For Nabatean technology in the building of Petra, see Hammond, «Settlement»; for their sculpture style, McKenzie, «Sculpture»; for their religion, see Lindner, «Heiligtum»; Jones, «Inscription.» 5142 Kraeling, John, 92–93, noting that he was safe in Judea or Samaria but on the eastern bank of the Jordan was in Antipas " s territory. 5147 Cf. how Agamemnon " s death at his return home provides suspense concerning what Odysseus could have faced on his return home had he not avoided it (Homer Od. 13.383–385). 5148 Dodd, Tradition, 280–81, may be correct that the record of this controversy is a historical reminiscence, but he errs in failing to see the Gospel " s theological reason for recording it. 5153 Cf. Stauffer, Jesus, 65. The lack of water in many places in Galilee could explain its absence in much of his itinerant ministry (cf. Kraeling, John, 174), though not around the lake of Galilee. 5154 «Coming» was salvific (6:35); those who plotted Jesus» execution to prevent «all» from coming (11:48–50) would actually bring about what they hoped to avoid (12:32). |
| 5568 See Scott, Spirit, 54, contrasting the Stoics and John. Tatian 4 accepts the Stoic understanding of «spirit» but subordinates this to God " s Spirit. For the materialistic sense of πνεμα in Stoicism, see Long, Philosophy, 155–58; Chevallier, Souffle, 41–42; Keener, Spirit, 7–8. 5569 E.g., Philo Sacrifices 95. For Philós heavy stripping of anthropomorphism, cf., e.g.. Marmorstein, Anthropomorphism, 4–6. 5571 «When he comes» (4:25) is also language John applies to the other Paraclete (15:26; 16:8, 13). He will also «announce all things» (16:15). 5573 Dalman, Jesus-Jeshua, 13, derives Μεσσας not from the Hebrew mashiach but from the Aramaic meshicha, also found in the Palestinian Syriac Bible. Samaritans did not adopt the title «Messiah» before the sixteenth century C.E. (Meeks, «Jew,» 178; Jonge, Jesus, 104–5). 5574 Regularly observed, e.g., Klausner, Paul, 295; Cullmann, Christology, 19; Teeple, Prophet, 63–64; MacDonald, Samaritans, 362–63; Bruce, History, 37–38; Longenecker, Christology, 34; Olsson, Structure, 191; Appold, Motif, 72. The Mosaic Taheb was the fifth article of the Samaritan creed (Brown, John, 1:172) and appears in Memar Marqah 2.40.28; 4(Boring et a1., Commentary, 264–65). 5576 MacDonald, Samaritans, 15; Bruce, Books, 131–32. Bowman, Documents, 263–83, collects materials on the Taheb, but our sources are unfortunately quite late (nineteenth century). Purvis, «Samaritans,» 183, adds that the Taheb would also be like Joshua. 5577 Bowman, Documents, 21; Boring et a1., Commentary, 264–65. For the emphasis on Moses in the third- to fourth-century C.E. Samaritan Memar Marqah, see Bowman, Documents, 253. 5585 ÓDay, Word, 45–46. Stauffer, Jesus, 186–88, finds a theophanic formula here even on the level of the story world, but a messianic revelation is more likely (Witherington, Women, 60; cf. 167 η. 70). 5587 Commentators often recognize the custom presupposed here (e.g., Barrett, John, 240; Brown, John, 1:173). 5588 Liefeld, «Preacher,» 240; he illustrates on pp. 239–41 with Irenaeus Haer. 1.13.1,3; 1.23.2,4; Lucian Runaways 18. |
| 6286 Explanations of the name «Iscariot» applicable only to Judas and not to his father (e.g., from «Sicarii»; or the proposal in Derrett, «Iscariot») appear wanting if John " s tradition here is accurate. The best may remain the simplest: «Iscariot» as a «man of Kerioth» (cf. Jer 48:24, 41 ; Amos 2:2; «a man of» was a standard idiom in designating places of origin, e.g., m. «Abot 1:3– ; m. »Abot 1:4–3;3 ;). This view remains the most popular (Hunter, John, 76; Hagner, Matthew, 266; Witherington, Christology, 98), though Brown, Death, 1413–16, who presents a full summary of views, doubts that the actual meaning can be recovered. 6289 So Wrede, Origin, 86. «From the beginning» is a freqent Johannine phrase; McNamara, Targum, 143, points to its frequent appearance in the Palestinian Targum to the Pentateuch. The phrase ττ» ρχη appears 42 times in the LXX and 18 times in the NT (including twice in John and 9 times in the Johannine Epistles); ν ρχη appears 23 times in the LXX and 4 times (including John 1:1,2 ) in the NT. 6291 He did trust the extreme oaths of some in Tiberias because their oaths were so severe, but even then he sent spies and quickly learned the truth (Josephus Life 275–276). Cf. Aelius Aristides Defense of Oratory 336, §111D. 6292 The schismatics may have been Jewish Christians like the Gospel " s primary audience (Blank, «Irrlehrer») but were more likely Gentile interpreters who ignored the Gospel " s Jewish context (Painter, «Opponents»); more scholars suspect a protognosticizing or proto-Cerinthian element (e.g., Robinson, «Epistles,» 61–64; cf. Brown, Epistles, 65–67; Ign. Smyrn. 3.1–3; Trail 9.1–2; Barn. 5.10; Justin Dial 103.7). 6295 E.g., the twelve classical Olympian deities (Aristophanes Knights 235). Six is a frequent number of witnesses on legal documents (e.g., P.Co1. 270, co1. 1, lines 25–28; BGU 1273.36–40; P.Cair.Zen. 59001.48–52). 6296 Some Jewish interpreters linked the twelve signs of the zodiac (which became popular in synagogues by the Amoraic period–Narkiss, «Elements,» 185–86; Carmon, Inscriptions, 85,188–89; Hachlili, «Zodiac»; Shanks, «Zodiac») with the twelve tribes (Josephus Ant. 3.186; Pesiq. Rab Kah. 16:5; Pesiq. Rab. 4:1; 29/30A:6). Although the rabbis grew more accepting especially in a later period (cf. Wächter, «Astrologie»), cf. already Josephus War 5.217 (though this is just his interpretation for a Hellenistic audience; see 5.214). |
| Leuschner H.H., Sass-Klaassen U., Jansma E., Baillie M.G.L., Spurk M. Subfossil European bog oaks: population dynamics and long-term growth depressions as indicators of changes in the Holocene hydro-regime and climate//The Holocene. 2002. V. 12. P. 695–706. Leuthold B.M., Leuthold W. Food habits of giraffe in Tsavo National Park, Kenya//East African Wildlife Journal. 1972. V. 10. P. 129–141. Levy M., Miller S.L. The stability of the RNA bases: implications for the origin of life//Proc. Natl. Acad. Sci. USA. 1998. V. 95. P. 7933–7938. Liebers D., de Knijff P., Helbig A.J. The herring gull complex in not a ring species//Proc Biol Sci. 2004. V. 271. 1542. P. 893–901. Lindgren J., Uvdal P., Engdahl A., Lee A.H., Alwmark C., Bergquist K-E., Nillson E., Ekstrom P., Rasmussen M., Douglas D.A., Polcyn M.J., Jacobs L.L. Microspectroscopic evidence of cretaceous bone proteins//PLoS ONE. 2011. V. 6. 4. P. e19445. Lindstrom T., Brown G.P., Sisson S.A., Phillips B.L., Shine R. Rapid shifts in dispersal behavior on an expanding range edge//PNAS. 2013. V. 110. 33. P. 13452–12456. Linn C., Dambroski H.R., Feder J.L., Berlocher S.H., Nojima S., Roelofs W.L. Postzygotic isolating factor in sympatric speciation in Rhagoletis flies: Reduced response of hybrids to parental host-fruit odors//PNAS. 2004. V. 101. 51. P. 17753–17758. Linn C., Feder J.L., Nojima S., Dambroski H.R., Berlocher S.H., Roelofs W. Fruit odor discrimination and sympatric host race formation in Rhagoletis//PNAS. 2003. V. 100. 20. P. 11490–11493. Llewellyn D., Thompson M.B., Phillips B.L., Brown G.P., Shine R. Reduced investment in immune function in invasion-front populations of the cane toad (Rhinella marina) in Australia//Biological Invasions. 2012. V. 14. P. 999–1008. Logan M.L., Montgomery C.E., Boback S.M., Reed R.N., Campbell J.A. Divergence in morphology, but not habitat use, despite low genetic differentiation among insular populations of the lizard Anolis lemurinus in Honduras//Journal of Tropical Ecology. 2012. V. 28. P. 215–222. |
| 6534 E.g., Sipre Deut. 313.3.1; 355.6.1; b. Pesah. 54a. Many of these texts also particularly link the gift with the merit of Miriam (Sipre Deut. 305.3.1; b. Šabb. 35a; Ta c an. 9a; Num. Rab. 1:2; 13:20; Song Rab. 4:5, §2; but cf. Ecc1. Rab. 1:9, §1). 6535 E.g., Dodd, Interpretation, 350; Hunter, John, 84–85; Schnackenburg, John, 2:155. 6536 Hodges, «Rivers,» 244. 6537 Freed, Quotations, 23; Barrett, «Old Testament,» 156; Grelot, «Rocher»; Bürge, Community, 92; Bienaimé, «L " annonce,» 417–54. Hanson, Gospel, 113–14, rightly notes a number of allusions with primary emphasis on Ezek 47 and Zech 14:8. 6538 Long, Philosophy, 52 (citing Lucretius Nat. 3.136ff.). Cf. Sib. Or. 3.762, where minds (φρνας) are located in the breasts (στθεσι). 6539 Burney, «Equivalent,» 79–80; cf. Freed, Quotations, 24; Beasley-Murray, John, 116–17. 6540 Fee, «Once More»; Blenkinsopp, «Note»; Hodges, «Rivers»; Bernard, John, 1:282; Cortes, «Look»; Horton, Spirit, 131; Augustine Jr. Ev. Jo. 32.2.2; Luther, 8th Sermon on John 7; Ridderbos, John, 273. 6541 Fee, «Once More,» 117; Morris, John, 423–24; Hodges, «Rivers,» 242. But if John is citing Scripture, this is weakened; «my» would not have been a preferred substitute. 6542 Hodges, «Rivers,» 242; Cortés, «Look,» 78–79; but cf. 6as a parallel if the source is Christ. 6543 Fee, «Once More,» 116–17. But 7speaks of giving, not receiving, waters and seems to be the source of believers receiving in v. 39. 6544 Cortés, «Look,» 79; Hodges, «Rivers,» 240. 6545 Barrett, John, 326; Cortés, «Look,» 77; Kuhn, «John vii.37–8,» 65. 6546 Dodd, Interpretation, 349; Brown, John, 1:321–23; Dunn, Baptism, 179–80; Michaels, «Discourse,» 208–9; Menken, «Origin»; Smith, John (1999), 174. Punctuated thus, the two lines are parallel, a «rhythmical couplet» (Bruce, Time, 46; cf. Bruce, John, 181–82; Hoskyns, Gospel, 321). 6547 Brown, John, 1:321; Turner, «Punctuation»; cf. some of the early textual evidence in Bruce, Time, 46. Cf. Odes So1. 30:1–7; church fathers appeared on both sides of the question. |
| 8707 For the two spirits in the Scrolls, see Brown, Essays, 147–49 (for the struggle between them, 149–50). 8709 Cf. Bampfylde, «Prince» (rejecting the identification with Michael). Brown, «Paraclete,» 126, thinks that the spirit of truth is angelic in the Scrolls but that there is no evidence «that these remote angelic origins have remained influential» in the Fourth Gospe1. See our discussion of the views on an angelic background in section 2, above. 8713 McNamara, Targum, 105, thinks that most light/darkness texts in John bear more affinities to the developing Jewish liturgy than to the Qumran texts, but that is not possible here. Hahn, «Verständnis,» 134, is more to the point in thinking that some OT ideas were developed according to the dualistic, exclusivistic outlook of Qumran; John either draws on such ideas current in the milieu or develops them in a manner parallel to the Qumran community. 8714 OTP 1(Greek: ed. Charles, 95). T. Jud. 20says that the conscience is between these two. This parallel with NT language (1 John 4:6) was noted before Qumran (cf. Mowinckel, «Vorstellung,» 98–99). 8716 Charlesworth, «Comparison,» 418. Sanders, John, 354, thinks the parallels in the Testaments are closer, but Grayston, Epistles, 119, notes that the two spirits of T. Jud. 20are equivalent to the two inclinations (T.Ash. 1:5) whereas the Scrolls use the spirits to divide humanity into two groups. Other commentators have also pointed out the parallels between 1QS, and/or T. Jud. 20:1, and John, e.g., Houlden, Epistles, 106; Albright, «Discoveries,» 168. 8717 Johnston, Spirit-Paraclete, 121–22. On p. 118 he suggests that John omits the name Michael through polemical intention; the Paraclete is not like the warrior Michael of the Apocalypse. 8719 This is attested not only in magical papyri but in biblical tradition (e.g., 1 Kgs 22:20–23; 2 Chr 18:18–22), although in the latter it is not the primary form of prophecy by any means. For this as an issue of contention, see Gal 1and Col 2:18; 1Cor 12may mean it in the generic sense of judging prophets (14:29) and thus may be read however one reads 1 John 4 ; 1Cor 14in context must refer to the human spirit (14:2, 14–16), against some interpreters (Ellis, «Christ and Spirit,» 275; Bruce, Corinthians, 134–35). |
| Kieffer, «L " arrière-fond juif» Kieffer, René. «L " arrière-fond juif du lavement des pieds.» RB 105, no. 4 (1998): 546–55. Kieffer, «Fottvagningens» Kieffer, René. «Fottvagningens tolkning mot dess judiska bakgrund.» Svensk exegetisk ârsbok 63 (1998): 217–23. Kiev, Magic Kiev, Ari, ed. Magic, Faith, and Healing: Studies in Primitive Psychiatry Today. Foreword by Jerome D. Frank. New York: Free Press, Macmillan, 1964. Kiley, «Geography» Kiley, Mark. «The Geography of Famine: John 6:22–25 .» RB 102 (1995): 226–30. Kilpatrick, «Background» Kilpatrick, G. D. «The Religious Background of the Fourth Gospe1.» Pages 36–44 in Studies in the Fourth Gospe1. Edited by F. L. Cross. London: Mowbray, 1957. Kilpatrick, «Punctuation» Kilpatrick, G. D. «The Punctuation of John VII.37–38 .» JTS NS 11 (1960): 340–42. Kim, «Invitation» Kim, Chan-Hie. «The Papyrus Invitation.» JBL 94 (1975): 391–402. Kim, Letter Kim, Chan-Hie. Form and Structure of the Familiar Greek Letter of Recommendation. SBLDS 4. Missoula, Mont.: Society of Biblical Literature, 1972. Kim, «Mark» Kim, Deuk-Joong. «Mark–a Theologian of Resurrection.» Ph.D. diss., Drew University Graduate School, 1978. Kim, Origin Kim, Seyoon. The Origin of Paul " s Gospe1. Tübingen: Mohr, 1981. Kimbrough, «Sabbath» Kimbrough, S. T. «The Concept of Sabbath at Qumran.» RevQ 5 (1964– 1966): 483–502. Kimelman, « «Amidah» Kimelman, Reuven. «The Daily »Amidah and the Rhetoric of Redemption.» JQR79 (1988–1989): 165–97. Kimelman, «Birkath» Kimelman, Reuven. »Birkath Ha-minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity.» Pages 226–44 in vo1. 2 of Meyer and Sanders, Self-Definition. Kimelman, «Note» Kimelman, Reuven. «A Note on Weinfeld " s " Grace after Meals in Qumran.» JBL 112 (1993): 695–96. King, «Brown» King, J. S. «R. E. Brown on the History of the Johannine Community.» Scripture Bulletin 13, no. 2 (1983): 26–30. King, «Sychar» King, J. S. «Sychar and Calvary: A Neglected Theory in the Interpretation of the Fourth Gospe1.» Theology 77 (1974): 417–22. |
| 376 Arguments for this source may be found in Robinson, «Trajectory,» 235–38; Appold, Motif, 87; Fortna, «Christology,» 504. Cf. Smith, «Book of Signs,» 441–57, who notes (441) that one need not accept this source as distinct from the Gospe1. We are inclined to agree with the judgment of Carson, «Source Criticism,» 428, that none of the proposed source theories for the Fourth Gospel has been adequately demonstrated. 377 E.g., Brown, John, 1:xliv-xlvii; Schnackenburg, John, 1:42; Dodd, ««Herrenworte,»» 86; Robinson, Twelve Studies, 96; Smalley, John, 38; Hunter, John, 5; Ladd, Theology, 219–20; Morris, Studies, 15–63. Gardner-Smith, Gospels, was an early and able proponent of this thesis, which carried much of Johannine scholarship. 378 See Smith, John Among Gospels, 139–176. This book represents the most thorough treatment of different views on the question to date. 380 E.g., Marsh, John, 44–46; Yee, Feasts, 11–12; Smith, John (1999), 14; see esp. idem, Among Gospels, 195–241. 381 Early Christians assumed that John knew the Synoptics and regularly compared them (Wiles, Gospel, 13–21); but apologetic considerations more than tradition may have shaped their communal memory. 383 People often sent mail when they heard of someone traveling in the right direction (e.g., Cicero Att. 1.10,13; 4.1; 8.14); one letter from as far as Britain reached Cicero in less than a month (Cicero Quint, fratr. 3.1.8.25). In the present day, despite the availability of a postal service, travelers to and from many parts of Nigeria, Kenya, and Cameroon still carry mail for acquaintances. 384 See esp. Smith, «John and Synoptics,» 425–44; also Sanders, John, 10; Conzelmann, Theology, 324; Goppelt, Jesus, Paul, and Judaism, 40–41; Beasley-Murray, John, xxxv-xxxvii; Bordiert, John, 37–41; Witherington, Wisdom, 5–9; Brown, Essays, 194–96; Dvorak, «Relationship»; Blomberg, Reliability, 48–49; Köstenberger, John, 37. 390 Smith, «Problem,» 267. One cannot a priori use Mark " s framework, which he may have imposed on tradition, to evaluate John " s reliability (Moloney, «Jesus of History»). |
| 9 Источник цитаты не ук. Вероятно, имеется в виду соответствующее этому стиху место в: Bultmann R. Das Evangelium des Johannes. Gottingen. 1986 (1941). О Р. Бультмане см. примечание в предыдущей части реферата: Альфа и Омега. 2004. 2(40). С. 79. — Реф. 10 Ч. Г. Додд (Dodd, — английский протестантский библеист и богослов, наиболее известен как автор концепции “осуществленной эсхатологии”, согласно которой возвещенное Господом Царство Божие относится не только к будущему, но и к настоящему, ибо Евангельскими событиями началось время Суда над миром. — Реф. 16 Brown R. E. The Gospel according to John. Anchor Bible 29. Vol. 1. New York: Doubleday, 1966. (О. Рэймонд Браун (1928–1998) — известный католический экзегет-новозаветник, автор одного из наиболее авторитетных комментариев к Евангелию от Иоанна. — Реф.) 17 Dodd C. H. The Interpretation of the Fourth Gospel. Cambridge: Cambridge University Press, 1953. P. 329–330. 18 Brown R. E. The Gospel according to John. Anchor Bible 29. Vol. 1. New York: Doubleday. 1966. (О. Рэймонд Браун (1928–1998) — католический исследователь Нового Завета, автор одного из наиболее авторитетных комментариев к Евангелию от Иоанна. — Реф.). 19 “Дидахе”, или “Учение двенадцати Апостолов”, — раннехристианский памятник, предположительно датируемый первой половиной II в., известный Клименту Александрийскому и др. авторам, впоследствии забытый и обнаруженный только в XIX в. — Реф. 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 8 июня, 2020 24 июля, 2019 29 июля, 2016 30 марта, 2016 29 марта, 2016 12 апреля, 2015 8 июля, 2013 4 мая, 2013 4 мая, 2013 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! |
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