Homer Od. 3. 253-312

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The Gospel of John, The Son from Above. 3:1-36Искать в Источникеazbyka.ru
... Apologetic, 83, 234; Barrett, John, 214; Bauckham, God Crucified, 64–65. 5056 The later Targum applies Isa 52: 13–53to the Messiah but its sufferings to Israel (Lourença «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 ... далее ...

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The Gospel of John, The Son from Above. 3:1-36 - ...Искать в Источникеazbyka.ru
... 83, 234; Barrett, John, 214; Bauckham, God Crucified, 64-65. 5056 The later Targum applies Isa 52: 13-53to the Messiah but its sufferings to Israel (Lourença «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 ... далее ...
The Gospel of John, The close of the Gospel. ...Искать в Источникеazbyka.ru
... seals were broken when a document was opened (e. g., BGU 326. 21; Euripides Hipp. 864–865; Chariton 4. 5. 8; 3 En. 27: 2; Rev 5: 2) . 10974 Smith, «Gospels, » 13, 19; idem, John (1999) , 372; cf. Luke 1: 1. 10975 Arrian Alex. 7. 28. 1–7. 30. 3. 10976 E. g., Fenton, John, 212; Bultmann, John, 718. 10977 Historians liked to claim the uniqueness of their own subjects (e. g., Polybius 1. 4. 5; 39. 8. 7; Dionysius of Halicarnassus Thucydides critiques Thucydides for this claim) , but Johns Christology invites a greater claim of uniqueness, despite its rooting in earlier salvific history. 10978 Homer Od. 3. 113–117. 10979 A familiar number in hyperbole, both regarding more stories than one could publish (Iamblichus V. P. 28. 135) and in general (Philo Ahr. 64; Euripides Medea 965; 1Cor? 14: 19; Justin Dia1. 115) , though greater exaggerations were possible (Catullus 48. 3) . 10980 Ovid Tristia 2. 324 claims that Caesar spread his exploits everywhere (omnia) ; for similar hyperboles, see, e. g., Cicero Verr. 2. 5. 72. 189; Eunapius Lives 493; Mark 13: 19. See further relevant sources in Boring et a1., Commentary, 308 (Aelius Aristides Or. 45; Valerius Alexandria of Harpocration On ... далее ...
The Gospel of John, The Witness of the First ...Искать в Источникеazbyka.ru
... Dodonás doves in Herodotus Hist. 2. 57) . A dove functions as a decoy in Aelian 13. 17; birds often functioned as omens ( e. g., Homer II 10. 274–275 ) . Doves could also function as carriers (Homer Od. 12. 62–63) . 4076 Doves often appear with grapes in Jewish art ( Goodenough, Symbols, 1: 156–57 ) , but an implicit link with 15on this basis would be extremely improbable. 4077 The dove could represent Aphrodite (Plutarch Isis, Mor. 379D; Ovid Metam. 13. 673–674; Statius Thebaid 5. 58, 63; Helen or her daughters in Lycophron Alex. 86–87, 103; for Athene disguising herself as a bird, see Homer Od. 3. 371–372; 22. 239–240) , was sacred in some Syrian religion (Lucian Syr. d. 54, in Grant, Religions, 119) , and in artwork often symbolized the realm of a goddess, which was transferred to wisdom and hence to the Spirit in later Christian art (Schroer, «Geist») . For a survey of uses in pagan art, see Goodenough, Symbols, 8: 27–37; for Christian material, 8: 37–41, and other Jewish material, 8: 41–46. 4078 4 Ezra 5: 26; LA. B. 39 ( 23: 7 ) ; b. Šabb. 49a, 130a; Exod. Rab. 20: 6; Song Rab. 2: 14, §§1–2. Johnston, Parables, 595, cites Mek. BeS. 3: 86ff. ; 7: 27ff. but notes that ... далее ...
The Gospel of John, The Temple Discourse. ...Искать в Источникеazbyka.ru
... Ezra 2: 5. 6809 E. g., Gen. Rab. 35: 2. At least as early as 2Macc 15: 12, 14, the deceased could intercede for Israe1. 6810 E. g., b. c Erub. 19a; Gen. Rab. 48 (third century C. E.) . 6811 Gen. Rab. 14: 6; Ecc1. Rab. 3: 11, §2. Although later rabbis often emphasized Adams stature before the fall (Sipra Behuq. pq. 3. 263. 1. 9; Abot R. Nat.) 8, §22B; 42, §116; b. Hag. 12a; Sanh. 38b; Pesiq. Rab Kah. 1: 1; 5: 3; Gen. Rab. 2: 3; 8: 1; 12: 6; 21: 3; 24: 2; 58: 8; Lev. Rab. 14: 1; 18: 2; Num. Rab. 13: 12; Song Rab. 3: 7, §5; Pesiq. Rab. 15: 3 (, perhaps exploiting some Greek imagery) cf. Homer Od. 11. 576-577; but cf. Bare, «Taille»; Niditch, «Adam»; 3 En. 9: 2; 18: 25 (, some eventually claimed that Abrahams was greater) Pesiq. Rab. 7: 2; cf. Jos. Asen. 1: 5 8 (. 6812 The contrasting tenses in the two lines of 8allow the interpretation that Jesus «saw») perfect (the Father in «a préexistent vision») Brown, John, 1: 356 (; but cf. the present tense in 5: 19-20. Bernard, John, 2: 310, and Michaels, John, 143, take ποιείτε as imperative, hence a challenge to kill him) contrasted with the alternative imperative for true children of Abraham in 8: 39 (. 6813 M. Abot 5: 19; ... далее ...
The Gospel of John, Jesus' return and presence. ...Искать в Источникеazbyka.ru
... Dia1. 7. 10. 3; Culpepper, School, 50, 106, 193; Anderson, Glossary, 126-27; Kennedy, Classical Rhetoric, 98; Gerhardsson, Memory, 124-25. Understanding and remembering profitable sayings were both vital ( Isocrates Demon. 18, Or. 1 ) , and reminder was common enough in moral exhortation (Isocrates Demon. 21, Or. 1; Epictetus Diatr. 4. 4. 29; Phil 3: 1; 2Pet 1: 12; cf. Cicero Amic. 22. 85; Rom 15: 15) . Note taking was, of course, practiced; cf. Diogenes Laertius 2. 48; Epictetus Diatr. 1. pref; Quintilian 1. pref. 7-8; introduction to Plutarch Stoic Cont. 13: 369-603, in LCL 398-99. 8767 Homer Od. 12. 38 ( though cf. 12. 226-227 ) . 8768 In Jub. 32: 25-26, Jacob receives divine help to «remember» an inspired dream (Charles, Jubilees, lxxxiii, also notes the parallel) ; PGM 4. 726-731 likewise promises Mithrass help to recall a lengthy revelation. 8769 This can be argued on analogy with Matt 28: 19, which probably invites the disciple makers to use the teaching blocs in Matthew catechetically. 8770 This is often argued; e. g., Dietzfelbinger, «Paraklet, » 389-408. Franck, Revelation, 96, suggests that the connection between Paraclete and beloved disciple guarantees that ... далее ...
The Gospel of John, The Final Word. 1:1-18 - ...Искать в Источникеazbyka.ru
... » 182, citing 7: 29. On relations among Father, Son, and Spirit in this Gospel, see more fully Harner, Analysis, 1–43; cf. also Gruenler, Trinity. 3242 On strained relations in Rome, cf. Sussman, «Sons. » 3243 Appold, Motif, 34. 3244 Trudinger, «Non-deity»; cf. Robinson, Priority, 393. 3245 Barth, Witness, 29. 3246 Ibid., 22. 3247 See Petersen, Sociology, 123. 3248 Wiles, Gospel, 11–12. 3249 E. g., Euripides E1. 1298–1300; Josephus Ag. Ap. 2. 245; cf. Homer Il. 18. 94–96; Ovid Metam. 4. 234–244. Most deities could not restore life once it was gone (Ovid Metam. 2. 612–613) . 3250 E. g., Homer Od. 4. 459–461; Apollodorus 2. 5. 11 (cf. magical papyri for the manipulation of demons) . 3251 E. g., 2Macc 6: 26; 3Macc 5: 7; Wis 7: 25; Let. Arts. 185; Sib. Or. 1. 66; T. Ab. 8: 3; 15: 12A; b. Šabb. 88b; Yebam. 105b; Yoma 12a; cf. Goodenough, Symbols, 2: 179. 3252 E. g., Virgil Aen. 1. 60; 3. 251; 4. 25, 206, 220; 6. 592; 7. 141, 770; 8. 398; 9. 625; 10. 100, 668; 12. 178, 791; Georg. 2. 325; Ovid Metam. 1. 154; 2. 304, 401, 505; 3. 336; 9. 271; 14. 816; Valerius Flaccus 3. 249; Plutarch Isis 2, Mor. 352A; Van der Horst, «Macrobius, » 232, also cites Macrobius Sat. 1. 23. 21. But ... далее ...
The Gospel of John, The Temple Discourse. ...Искать в Источникеazbyka.ru
... out ( παρρησία, see comment on 7: 4 ) in 9, p. 72. 23, 27–29; 72. 31–73. 3; 74. 10–13 (and to reason) 16, p. 106. 6–8 (. 6739 Culpepper, Anatomy, 157, thinks Jesus interlocutors here mean freedom politically but are ironically self-evidently wrong. 6740 E. g., 3Macc 2: 6; Josephus Ant. 3. 19–20; 6. 86. Some later rabbis celebrated this freedom also as ability to rule) Song Rab. 6: 12, §1 (. 6741 T. Mos. 3: 14. 6742 E. g., Sipre Deut. 305. 2. 1; Pesiq. Rab Kah.) 40, §4; cf. Lucas, «Origin» (. 6743 Philo Rewards 137; Good Person 36. One enslaved might be said to have lost half onés worth) Homer Od. 17. 322–323 (, and the impoverished free, as much as aristocrats, resented treatment as slaves) Dionysius of Halicarnassus R. A. 19. 9. 4; Livy 4. 3. 7; Dio Cassius 8. 36. 3; Chariton 1. 11. 3 ( . Although high-status slaves existed ) e. g., Herodian 1. 12. 3; see our comment on 1: 27 (, a slavés position was otherwise socially low) e. g., Cicero Acad. 2. 47. 144; Num. Rab. 6: 1 (. 6744 Homer Od. 17. 320–321; Sir 33: 24–30; b. Qidd. 49b. 6745 Lucian [ Asin. ] 5. 6746 Terence Self-Tormentor 668–678; Lady of Andros 495; Chariton 2. 10. 7; Apuleius Metam. 10. 7, 10; cf. MacMullen, ... далее ...
The Gospel of John, Jesus' return and presence. ...Искать в Источникеazbyka.ru
... Dia1. 7. 10. 3; Culpepper, School, 50, 106, 193; Anderson, Glossary, 126–27; Kennedy, Classical Rhetoric, 98; Gerhardsson, Memory, 124–25. Understanding and remembering profitable sayings were both vital ( Isocrates Demon. 18, Or. 1 ) , and reminder was common enough in moral exhortation (Isocrates Demon. 21, Or. 1; Epictetus Diatr. 4. 4. 29; Phil 3: 1; 2Pet 1: 12; cf. Cicero Amic. 22. 85; Rom 15: 15) . Note taking was, of course, practiced; cf. Diogenes Laertius 2. 48; Epictetus Diatr. 1. pref; Quintilian 1. pref. 7–8; introduction to Plutarch Stoic Cont. 13: 369–603, in LCL 398–99. 8767 Homer Od. 12. 38 (though cf. 12. 226–227) . 8768 In Jub. 32: 25–26, Jacob receives divine help to «remember» an inspired dream (Charles, Jubilees, lxxxiii, also notes the parallel) ; PGM 4. 726–731 likewise promises Mithrass help to recall a lengthy revelation. 8769 This can be argued on analogy with Matt 28: 19, which probably invites the disciple makers to use the teaching blocs in Matthew catechetically. 8770 This is often argued; e. g., Dietzfelbinger, «Paraklet, » 389–408. Franck, Revelation, 96, suggests that the connection between Paraclete and beloved disciple guarantees that disciple ... далее ...
The Gospel of John, The ultimate model for love ...Искать в Источникеazbyka.ru
... 4. 25. 53 (Malherbe, Exhortation, 92–93) . 8091 T. Ab. 3: 7, 9A; 3: 6–8B (Abraham to Michael) . 8092 Thomas, Footwashing, 35–40. 8093 Ibid., 46–50. 8094 See Niemand, «Fusswaschung»; Hultgren, «Footwashing. » 8095 Gen. Rab. 60: 8. A donkey owner had to wash a donkeys feet (Epictetus Diatr. 1. 19. 5) . Cf. Hierocles, p. 58. 27–30 = Stobaeus Eel 4. 25. 53 (Van der Horst, «Hierocles, » 157) . 8096 Barrett, John, 440, cites Mek. Nez. 1 on Exod 21to argue that Jewish, unlike Gentile, slaves were exempted from such labor ( also Beasley-Murray, John, 233 ) ; but cf. also comment on 1: 27. 8097 Homer Od. 19. 344–348, 353–360, 376, 505. 8098 Homer Od. 19. 388–393; for compulsory servitude, e. g., Apollodorus Epitome 1. 2. 8099 See Thomas, Footwashing, 40–41. This мая have been limited by some to Gentile slaves only (see note 48) . 8100 See Thomas, Footwashing, 50–55. 8101 Ibid., 115. 8102 E. g., Apollonius of Rhodes 1. 363–364. 8103 It was less common in Greco-Roman thought, though not absent even there (see Lincoln, Ephesians, 235, citing Josephus War 4. 494; Epictetus Diatr. 1. 9. 10; 3. 24. 56; see esp. Good, King) . 8104 E. g., Abot R. Nat. 25A; see considerably more ... далее ...
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