Homer Od. 3. 253-312

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The Gospel of John, True Purification. 2:1-25 - ...Искать в Источникеazbyka.ru
... e. g., P. Sakaon 36 in Horsley, Documents, 4: 132–33; Lysias Or. 32. 11–18, §§506–511 (. 4477 Plutarch Alex. 39. 7. For ancient expectations of honoring and obeying parents and for stereotypical images of parents, see Keener, «Family, » 354–58. 4478 Diogenes Laertius 9. 7. 42) the differentiation from κόρη does not make it any less standard for general usage (; Achilles Tatius 4. 15. 2; Jdt 11) Holofernes to Judith (; cf. 4 Macc 15: 17; 16: 14; p. Nid. 1: 4, §2. 4479 E. g., Haenchen, John, 1: 173; Beck, Paradigm, 55. In earlier custom, it could apply affectionately to onés wife) Homer Od. 4. 266; 8. 424; 23. 350; cf. perhaps Homer Od. 19. 555, though Odysseus here acts as a beggar (but could also be curt) Sophocles Ajax 293 (. Colwell and Titus, Spirit, 113, wrongly suppose that she is no longer Jesus mother because of his adoption by God in ch. 1, but this makes little sense of our passagés preference for her relational title over her name. 4480 Maccini, Testimony, 101 notes that Jesus never uses this of a woman he knows except his mother; but the data pool is small, since the only remaining use in this Gospel is the Samaritan. 4481 E. g., Sei. Pap. 1: 318–19, lines ... далее ...
The Gospel of John, 3. Authorship - Craig S. ...Искать в Источникеazbyka.ru
... 484–492; 16. 112–113; Od. 1. 1; Battle of Frogs and Mice 1; Hesiod Op. 1; Apollonius of Rhodes 1. 1, 22; 4. 1–2; Virgil Aen. 1. 8; 9. 525–529; [Virgil] Cata1. 9. 1–2; Ovid Metam. 1. 2–3; Callimachus Aetia 1. 1. 1–38; Musaeus Hero 1; Statius Achilleid 1. 9; Pindar Nem. 3. 1–5; frg. 150 (in Eustathios Commentary on Iliad 1. 1) ; Valerius Flaccus 1. 5–7; 3. 15–17; Philostratus Hrk. 43. 5–6; for other deities, e. g., Aelius Aristides Defense of Oratory 19. 5D-6D; 20. 6D; Philostratus Hrk. 25. 18. This мая suggest whatever comes to the author in proper meter; see Dimock, «Introduction, » 3; cf. Homer Od. 19. 138. Cf. a «divine» (θείος) minstrel (Homer Od. 4. 17–19) . 954 Cf. similarly Longinus Sub1. 4. 5 regarding the «divine» Plato. 955 Callimachus Iambi 3. 193 complains that inspiration was not as respected as in earlier days, but this мая well function as a plea for greater attention (like a scholar today complaining that no one heeds scholarship) . 956 Jonge, Jesus, 12. 957 Müller, «Parakletenvorstellung, » 55. 958 Dietzfelbinger, «Paraklet. » 959 Sanders, Figure, 71, suggests that John wrote his entire Gospel on the premise of divine inspiration. 960 Smith, «Gospels, » 12, 19. ... далее ...
The Gospel of John, Jesus' resurrection. 20:1-29Искать в Источникеazbyka.ru
... 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 ...

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The Gospel of John, Jesus' return and presence. ...Искать в Источникеazbyka.ru
... 5; 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, 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 ...
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, 1. Genre and Historical ...Искать в Источникеazbyka.ru
... Harpalions father, had already died in 5. 5 76. 357 The story world of the Iliad appears inconsistent when Hephaistos took a full day to fall from heaven (I1. 1. 592) , but Thetis could leap directly from Olympus into the sea (I1. 1. 532) , Athene could dart immediately to earth (IL 4. 78) , and Ares could flee swiftly from earth to heaven (I1. 5. 885) . Some accounts appear inconsistent with the extrinsic world we know: the dog Argos, admittedly old, recognizes Odysseus, though according to the story line, Odysseus has been away twenty years, much longer than a normal dogs life ( Homer Od. 17. 292, 301–302 ) . 358 In Ovid s patchwork of stories, the Bears constellations appear unable to descend into the ocean in Metam. 2. 171–172, yet they became constellations more than fifteen years later ( 2. 497; cf. 2. 401–416, 505–507 ) , when they are prohibited from descending into the sea (2. 508–531) . If one reads the Latin in its most common sense, then Alpheus is both father of Arethusa (Ovid Metam. 5. 487) and a river god who tries to rape her (5. 599–641, likely suggesting inadequate editing of distinct stories) . But if such divergences represent sources (which is ... далее ...
The Gospel of John, The Temple Discourse. ...Искать в Источникеazbyka.ru
... 18–22; cf. Deut 13. 6407 It is historically likely; the pericope is attested from a Q as well as Markan source) see further comments in Keener, Matthew, 361–62 (. For ancient views of «demons, » see in more detail ibid., 283–86. 6408 Duke, Irony, 73. 6409 Sophocles Ajax 185; Ant. 955–965; similarly being detained by a deity, P. Lond. 23. 5–35; 42. 9–13; Nilsson, Piety, 172. Cross-cultural anthropological studies indicate hyperarousal and changes in brain activity during possession trances) Goodman, Demons, 20, 126; cf. further examples in Goodman, Henney and Pressel, Trance (. 6410 E. g., Homer Od. 18. 15, 406; 19. 71; much less seriously, cf. 23. 166, 174, 264. Crowds were not always as respectful as teachers would like) e. g., Eunapius Lives 460; Acts 2: 13 (; here some are degrading though not yet fully hostile. 6411 Aune, Environment, 56. Boring et a1., Commentary, 283, cites Porphyry De abstinentia 2. 42, although this мая betray the influence of Christian ideas. 6412 E. g., PGM 1. 80–81, 88–90, 164–166, 181–185, 252–253; 2. 52–54; 1 En. 65: 6; LA. B. 34: 2–3; Ascen. Isa. 2: 5; b. Sanh. 67b; cf. CD 12. 2–3) false prophets (; T. Jud. 23: 1; Irenaeus Haer. 1. 13. 3–4; Aune, ... далее ...
The Gospel of John, The Witness of the First ...Искать в Источникеazbyka.ru
... 4072 The Spirit «descends, » as in LXX imagery ( Num 11: 17, 25; Judg 14: 19 ) . The descent of the dove is retained from the Jesus tradition as we have it also in the Synoptics–though the Fourth Gospel characteristically specifies that the dove, like Christ in the Fourth Gospels pervasive vertical dualism ( e. g., 3: 13; 6: 31; cf. 3: 31; 8: 23 ) , comes «from heaven» ( 1: 32 ) . 4073 While modern readers мая think of the dove as a symbol of peace 4074 and doves were known for timorousness (Sophocles Ajax 139–140; Athenaeus Deipn. 11. 490d; cf. Homer I1. 21. 493) , weakness (Homer Od. 20. 243) , innocence or gullibility (Phaedrus 1. 31) , or inconspicuousness (Homer I1. 5. 778) , doves could also be said to stir some nations to war. 4075 John elsewhere associates doves with sacrifice ( John 2: 14 ) , but nothing supports the use of that image here. 4076 Pagan religious associations 4077 are likewise very unlikely in the Gospels social context. In early Jewish texts, a dove was most often used as a symbol of Israel, 4078 and only rarely for the heavenly voice 4079 or the Holy Spirit; 4080 but though some view Israel as the background for the Synoptic dove, ... 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, Jerusalem and its King. ...Искать в Источникеazbyka.ru
... Josephus Ant. 13. 282–283; Artapanus in Eusebius Praep. ev. 9. 27. 36; Sib. Or. 1. 127, 267, 275; outside early Judaism, Plutarch Isis 12, Mor. 355E; Mart. Po1. 1. 219, 323; 2. 239; 5. 62–63, 344–345. God ruled thunder (e. g., Exod 9: 23, 28–29; Josephus Ant. 3. 184) and sometimes used it in theophanies (e. g., Exod 19: 16; 20: 18; Josephus Ant. 3. 80; L. A. B. 11: 4–5; 19: 16; Rev 4: 5; 10: 3) ; for delegation to angels, cf., e. g., 1 En. 6: 7; Jub. 2: 2; Rev 6: 1. 7887 As Baal was the thunderer of Canaanite faith, Zeus was «the high-thunderer» (ύψιβρεμέτης) of the Greek pantheon (e. g., Homer Od. 5. 4; Pausanias 10. 9. 11; Pindar O1. 8. 44) , who produced thunder and lightning (Homer I1. 7. 443, 454; 8. 2–3, 75–77, 133; 9. 236–237; 10. 5; 13. 624; Aristophanes Lys. 773; Apollonius of Rhodes 1. 510–511, 730–731; Pausanias 5. 22. 5; 5. 24. 9; Apollodorus 1. 2. 1; Pindar Pyth. 4. 23; 6. 24; O1. 4. 1; 9. 7; 13. 77; Plutarch Alex. 28. 2; Silius Italicus 17. 474–478; differently, Pausanias 8. 29. 1; Pliny Nat. 2. 18. 82) . Greeks and Romans shared with Jews the conception of the highest deity ruling storms (Brown, «Elements») ; but for naturalistic explanations, cf., e. g., Pliny ... далее ...
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