Homer Od. 3. 253-312

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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 may 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 ...
The Gospel of John, Jesus' return and presence. ...Искать в Источникеazbyka.ru
... Dan 9: 4; Sir 2: 15; 4Q176 frg. 16, line 4) . Some might also recall wisdom tradition: love (αγάπη) is the keeping (τήρησις) of Wisdoms laws ( νόμων; Wis 6: 18 ) . 8736 Jesus speaks of «having» and «keeping» the commandments. Jewish teachers debated whether knowing or doing Torah took precedence, but all agreed that both were necessary ( see comment on 7: 17 ) . Given the abundance of ancient literature, it is not difficult to find other examples of selective revelation ( 14: 21; cf. Acts 10: 41 ) . Thus, for example, Odysseus and the dogs witnessed Athene, but Telemachus could not ( Homer Od. 16. 159-163 ) ; perhaps more relevant, Apollo appears only to the good (who must also be great, not lowly; Callimachus Hymns 2 [to Apollo], 9-10) ; likewise, on his peoplés behalf, God reveals his glory to all except his people ( 3Macc 6: 18 ) . Some teachers also warned that their most special teachings were only for a select group, like initiates in the Mysteries. 8737 Nevertheless, Jesus selective revelation ( 14: 21 ) has roots in the historical Jesus tradition (e. g., Acts 10: 41; cf. Mark 8: 11-12; Matt 16: 1, 21) . The world is skeptical because Jesus does not manifest ... далее ...
The Gospel of John, Preliminary Introduction - ...Искать в Источникеazbyka.ru
... 1. 2; Plutarch Themistocles 1. 1; Cornelius Nepos 7) Alcibiades ( , 1. 2; but this was not necessary ) Philostratus Vit. soph, pref. 480 (. Noble ancestry) especially from deities (helped define a persons heroic power) Homer II. 20. 215–241 (; it did not, however, guarantee positive outcome in the end) Sallust Cati1. 5. 1 (. 2900 Aune, Environment, 32. 2901 Burridge, Gospels, 178. 2902 Käsemann, Questions, 164; cf. comments on the Logoss mythical language in Kümmel, Theology, 282. 2903 Boice, Witness, 162. 2904 An inclusio surrounding a proem appears in a widely read Greek classic, Homer Od. 1. 1–10, where 1. 1–2 and 1. 10 invoke the Muse to tell the story while 1. 2–9 summarizes the whole books plot, inclusio is frequent) e. g., Catullus 52. 1, 4; 57. 1, 10 (. Cf. also repetition of a refrain in narratives) Judg 17: 6; 18: 1; 19: 1; 21: 25 (; or especially poetry: the wedding invocation to Hymen in Catullus 61. 4–5, 39–40, 49–50, 59–60; 62. 4–5, 10, 19, 25, 31, 38, 48, 66) with to added, 61. 117–118, 137–138, 142–143, 147–148, 152–153, 157–158, 162–163, 167–168, 172–173, 177–178, 182–183 (; the bridal summons) Catullus 61. 96, 106, 113 (; invocation to the Fates) ... далее ...

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       Девочка родилась в срок, головку не держала, есть сама не могла. Не поползла, не села, не пошла, не говорит. Отставание в развитии колоссальное. Требуется систематическая реабилитация у разных врачей (эпилептолог, ортопед, невролог, дефектолог, логопед, ЛФК и др). Кроме того, необходимы средства на комплексные реабилитации, которые стоят весьма не дёшево.

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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 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, 6. Revelatory Motifs: ...Искать в Источникеazbyka.ru
... 17; 14: 17; οΐδα in 1 (?) , 31, 33; 7 (?) ; 10: 4-5; 20: 14; 21: 4, 12. 2091 Γινώσκω in 7: 26; 8: 22, 28; οΐδα in 19: 10. 2092 Γινώσκω in 13: 35; 14: 31; 17: 23; οΐδα in 19: 35; 21: 24. 2093 Γινώσκω in 6: 69; 21: 17; οΐδα in 4: 42; 11: 22; 21: 15-17. We define «confessional» broadly here as relating to assertions. 2094 The asterisk is added in this list to indicate cases of double entendre. 2095 In 10: 27; 13: 18, Jesus knows the disciples in this way. 2096 Cf. also 1 John 3: 20; Rev 2: 2, 19; 3: 1, 8, 15 (εργα) ; 2: 9, 13; contrast 3and 17. 2097 See esp. Carson, Fallacies, 142. 2098 E. g., Homer Od. 4. 26, 44, 63, 138, 156, 235, 291, 316, 391, 561; 5. 378; 10. 266, 419. 2099 E. g., Homer Od. 10. 443, 456, 488, 504; 11. 60, 92, 405, 473, 617; 13. 375; 14. 486. 2100 Menelaus in Homer Od. 15. 64, 87, 155, 167; Nestors son in 15. 199. 2101 Homer Od. 16. 167; 18. 312; 22. 164; 23. 305; 24. 542. 2102 The tendency to bunch together the use of a term in adjacent passages, but to use it rarely elsewhere, was fairly common in early Christian literature as well (see Cadbury, «Features, » 97-100. on Luke-Acts, 101 on 2Corinthians) . 2103 Cf. Manson, Paul and John, 96-97. 2104 Cf. Cullmann, ... далее ...
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... rather than merely individual sayings and stories (Jeremias, Theology, 37-38; Taylor, Mark, 90; cf. Dodd, Preaching, 46-51; idem, Studies, 10) ; while some general arrangements may have become traditional, however, it remains unclear that Mark drew on connected oral narratives, except perhaps on Q at points. 478 Lewis, History, 43; on a more popular level, cf. the accuracy of the griots basic information in Alex Haleys popular work Roots ( New York: Dell, 1976 ) , 717-25. 479 Anthologists and others felt free to redact sacred cultural texts (e. g., Cicero Nat. d. 3. 16. 42 [concerning Homer Od. 11. 600ff. ; see esp. Cicero LCL 19: 324-25 n. a]; Diogenes Laertius 1. 48: Solon into Homer I1. 2. 557) , philosophical works (e. g., possibly Hierocles in Stobaeus; Malherbe, Exhortation, 85) , although Jewish scribes were quite restrained in practicing this with Scripture (despite an occasional fourth-century Palestinian Amora who reportedly attempted some redaction criticism on Scripture: cf. Lev. Rab. 6: 6; 15: 2) . 480 See Gundry, «Genre, » 102; Witherington, Christology, 22; contrast the older approach of Dibelius, Tradition, 3. Those who transmitted traditions would have ... далее ...
The Gospel of John, Dying to live. 11:1-12:11 - ...Искать в Источникеazbyka.ru
... » 929; 1Sam 1: 13. 7664 Dowd, «Theology, » 322–23. 7665 A corpse is resuscitated in 4 Bar. 7: 19–20 «in order that they might believe» (ίνα πιστεύσωσιν) . Other texts are more frivolous, e. g., raising a person one had earlier struck dead ( Γ. Ab. 14: 14A; b. B. Qam. ) 117a (. Greco-Roman tradition also reported both speech) Xenophon Cyr. 6. 3. 10; Ps. -Callisthenes Alex. 2. 21 (and signs) Eunapius Lives 459 (for the sake of bystanders. 7666 For an emphasis on loud speech so the crowds could hear, see Josephus Ant. 4. 40. One mortals prayer could divinely constitute a sign to another) Homer Od. 20. 111, 120 (. 7667 Fenton, John, 125. One might compare the sort of story in which witches would seek to summon a corpse by name) but could accidentally procure someone else of the same name lying nearby; Apuleius Metam. 2. 30 (, but John does not seek to evoke magic) magical texts usually designate which person of a particular parentage, e. g., PCM 36. 82–83 (, nor is recuscitation the same as stealing a corpse. 7668 Cf. also, e. g., McPolin, John, 161–62. 7669 For the severity of corpse uncleanness, see Num 19: 13–20; Josephus Ant. 3. 262; 4QMMT Β lines 72–4. Some Greeks ... далее ...
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... 71: 1; cf. Adam in Gen. Rab. 20: 12. For angels beauty, see also Liv. Pro. 16. 2 (Malachi) ( Greek §23: ed. Schermann, 73 ) . 10578 Jos. Asen. 10: 8–9 10; 14: 12; Isaeus Estate of Nicostratus 7; Lysias Or. 13. 40, §133; Euripides Alc. 216, 427; Aristophanes Frogs 1337; Ovid Metam. 8. 777–778; Valerius Maximus 1. 7. 7; Seneca Controv. 10. 1. 1, 4; Plutarch Alex. 49. 3; Apollodorus Epitome 1. 7, 10; Silius Italicus 11. 257–258; Valerius Maximus 2. 4. 5; Philostratus Hrk. 31. 9; 53. 9, 11, 17; Herodian 4. 2. 3; Dupont, Life, 260; death is regularly dark (e. g., Homer I1. 5. 22, 47, 310; cf. Homer Od. 11. 32–33; death as «black» in Statius Thebaid 4. 528; the Styx in Lycophron Alex. 705; see further the comment on 1: 4–5) . 10579 E. g., p. Roš Haš. 1: 3, §27; Ovid Tristia 5. 5. 8; hence the burial clothes of the righteous (L. A. B. 64: 6; cf. T. Ab. 20: 10A; L. A. E. 48. 1; Apoc. Mos. 40. 1–3; b. Ber. 18b; cf. Plutarch R. Q. 26, Mor. 270DE) . Gregory the Great Homilies 21 opined that the angel came in white because of joy (Oden and Hall, Mark, 243) . But people might prefer either white or dark wool (Seneca Nat. 3. 25. 4) . 10580 Culpepper, John, 85 (on the scenes in ancient ... 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 ultimate model for love ...Искать в Источникеazbyka.ru
... 47. 5–8, 13–16; see also Pliny Ep. 2. 6. 3–4. 8150 Cf., e. g., Demosthenes Against Leptines 132; Chariton 1. 11. 3. Freedpersons often gained wealth (Petronius Sat. 38; cf. Lopez Barja de Quiroga, «Mobility») , but advancement of rank normally occurred only with their children (MacMullen, Relations, 105; Finley, Economy, 72) , and freedpersons retained responsibilities to former holders (ILS 7558, 7580; cf. Horsley, Documents, 4, §24, pp. 102–3; Dupont, Life, 65–66) . 8151 See, e. g., m. Hor. 3: 8; Qidd. 4: 1; Num. Rab. 6: 1; cf. Jeremias, Jerusalem, 272. 8152 See Derrett, «Domine. » 8153 Homer Od. 19. 386–389. Ancients sometimes used warm water to relax weary limbs (Pindar Nem. 4. 4) . 8154 Brown, John, 2: 551. 8155 Jesus probably poured more water from a pitcher over the feet into the basin, as was practiced in traditional Mediterranean handwashing, sometimes by servants (Homer I1. 9. 174; Od. 1. 136–138, 146; 2. 260–261; 3. 338; 4. 52–54, 216; 12. 336; 21. 270; Apollodorus 2. 7. 6; Athenaeus Deipn. 9. 408CD; 2 Kgs 3: 11) . 8156 Pesce and Destro, «Lavanda, » cite slaves washing guests feet with a linen cloth ( ???????, as in 13: 4–5 ) in Aesops Romance. 8157 Some suggest ... далее ...
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