Isocrates Demon. 18, Or. 1

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The Gospel of John, Jesus' return and presence. ...Искать в Источникеazbyka.ru
... 154 (Hadas, Aristeas, 161, also compares Philo Spec. Laws 4. 106ff) . See comments on memory in our introduction; cf. in pre-Christian sapiential testaments, such as Tob 4 ( perhaps Tob 1: 11–12 ) . 8766 Rhet. ad Herenn. 3. 16. 28; Plutarch Educ. 13, Mor. 9E; Diogenes Laertius 6. 2. 31; 10. 1. 12; Theon Progym. 2. 5–8; Quintilian 1. 3. 1; 2. 4. 15; 11. 2. 1–51; probably Seneca 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 ... далее ...
The Gospel of John, Jesus' return and presence. ...Искать в Источникеazbyka.ru
... 154 (Hadas, Aristeas, 161, also compares Philo Spec. Laws 4. 106ff) . See comments on memory in our introduction; cf. in pre-Christian sapiential testaments, such as Tob 4 ( perhaps Tob 1: 11-12 ) . 8766 Rhet. ad Herenn. 3. 16. 28; Plutarch Educ. 13, Mor. 9E; Diogenes Laertius 6. 2. 31; 10. 1. 12; Theon Progym. 2. 5-8; Quintilian 1. 3. 1; 2. 4. 15; 11. 2. 1-51; probably Seneca 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 ... далее ...
The Gospel of John, 2. The Discourses of the ...Искать в Источникеazbyka.ru
... School 50. 501 Quintilian 1. 3. 1; Plutarch Educ. 13, Mor. 9E; Musonius Rufus frg. 51, p. 144. 3-7; Diogenes Laertius 6. 2. 31; Koester, Introduction, 1: 93; Ferguson, Backgrounds, 84; Heath, Hermogenes, 11; Watson, «Education, » 310, 312; examples were also memorized ( Theon Progymn. 2. 5-8 ) . The youngest learned by pure memorization (Quintilian 2. 4. 15; Jeffers, World, 256) , and higher education (after about age sixteen) included memorizing many speeches and passages useful for speeches (Jeffers, World, 256) . But the ultimate goal was both understanding and remembering ( Isocrates Demon. 18, Or. 1 ) . Ancient theories on how memory worked varied (see Aristotle Mem. ; Plato Meno 8ICD; Philostratus Vit. soph. 1. 22. 523) . 502 Gerhardsson, Memory, 124-25. Cf., e. g., Eunapius Lives 481. 503 Culpepper, School 177. The effectiveness of long-term memorization by a certain amount of repetition (beyond a certain point it is unnecessary) has been studied, e. g., by Thompson, Wenger, and Bartling, «Recall, » 210 (this source was supplied to me by M. Bradley, then a student at Duke University) ; for memorization by repetition, see Iamblichus V. P. 31. 188. 504 Diodorus Siculus ... далее ...

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The Gospel of John, Jesus' return and presence. ...Искать в Источникеazbyka.ru
... 154 (Hadas, Aristeas, 161, also compares Philo Spec. Laws 4. 106ff) . See comments on memory in our introduction; cf. in pre-Christian sapiential testaments, such as Tob 4 ( perhaps Tob 1: 11–12 ) . 8766 Rhet. ad Herenn. 3. 16. 28; Plutarch Educ. 13, Mor. 9E; Diogenes Laertius 6. 2. 31; 10. 1. 12; Theon Progym. 2. 5–8; Quintilian 1. 3. 1; 2. 4. 15; 11. 2. 1–51; probably Seneca 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 ... далее ...
The Gospel of John, 2. The Discourses of the ...Искать в Источникеazbyka.ru
... School 50. 501 Quintilian 1. 3. 1; Plutarch Educ. 13, Mor. 9E; Musonius Rufus frg. 51, p. 144. 3–7; Diogenes Laertius 6. 2. 31; Koester, Introduction, 1: 93; Ferguson, Backgrounds, 84; Heath, Hermogenes, 11; Watson, «Education, » 310, 312; examples were also memorized (Theon Progymn. 2. 5–8) . The youngest learned by pure memorization (Quintilian 2. 4. 15; Jeffers, World, 256) , and higher education (after about age sixteen) included memorizing many speeches and passages useful for speeches (Jeffers, World, 256) . But the ultimate goal was both understanding and remembering ( Isocrates Demon. 18, Or. 1 ) . Ancient theories on how memory worked varied (see Aristotle Mem. ; Plato Meno 8ICD; Philostratus Vit. soph. 1. 22. 523) . 502 Gerhardsson, Memory, 124–25. Cf., e. g., Eunapius Lives 481. 503 Culpepper, School 177. The effectiveness of long-term memorization by a certain amount of repetition (beyond a certain point it is unnecessary) has been studied, e. g., by Thompson, Wenger, and Bartling, «Recall, » 210 (this source was supplied to me by M. Bradley, then a student at Duke University) ; for memorization by repetition, see Iamblichus V. P. 31. 188. 504 Diodorus Siculus ... далее ...
The Gospel of John, Jesus' resurrection. 20:1-29 ...Искать в Источникеazbyka.ru
... we have used material especially from Keener, Matthew, 697–712. 10379 Dodd, Tradition, 148. 10380 See Lindars, «Composition, » 147. He believes that John utilized his material creatively (Lindars, Behind, 76) . 10381 Wenham, «Narratives»; Gundry, Matthew, 590–91. 10382 The sudden ending in Mark 16fits some ancient narration patterns; though in some cases, e. g., L. A. B., the ending may be lost, one may compare also abrupt original endings, e. g., in some of Plutarchs speeches (Fame of Athenians 8, Mor. 351B; Fort. Alex. 2. 13, Mor. 345B; Fort. Rom. 13, Mor. 326C; Uned. R. 7, Mor.) 782F (; Isocrates Demon. 52, Or. 1; Demetrius 5. 304; Lucan C. W. 10. 542–546; Herodian 8. 8. 8. See esp. Magness, Sense, for more ancient literary parallels; for consistency with Markan style, especially a final γάρ, cf. Boomershine and Bartholomew, «Technique. » An abbreviated conclusion allows Mark to retain the centrality of the cross without actually playing down the resurrection) cf. also Thompson, Debate, 225 (, because he points to resurrection appearances beyond his narrative) e. g., Anderson, Mark, 353; Rhoads and Michie, Mark, 42; Hooker, Mark, 120». Farmer, Verses, even makes a noteworthy ... далее ...
Аскетизм по православно-христианскому учению. ...Искать в Источникеazbyka.ru
... обогатившийся верою, просветившийся всякою добродетелью может получить царство небесное ( Т. LXXII, col. 840D–841A ) ; следов. связь понятий????? ’ и «царство небесное» – самая тесная. 152 Григорий Н. De anima et resurrectione. T. XLVI, col. 104A: ? ??? ’? ?? ’??? ? ???? ?? ’??? ???? ??? ?????? . 153 Он же. In. Cant Cant. H. IX. T. XLIV, col. 968C: ?????? ????? ’??? ?? ’??, ????? ? ??? ???? ??????? ’? ?? ’????? . 154 Он же. De vita Moysis, col. 301A: ? ??? ????? ?????? ????? `? ????? ? ’????? ? ’???? ???? ’??? ??? ’?? ???? ’? ????? ? ???????? ????? . 155 Он же. De beatitudinibus. Or. 1, T. XLIV, col. 1200C: ?? ’??? ??? ???? ?????? ?? ’?? ???? ’? ? ???? ?? ????? ???? ’???? ; cp. In. Cant. Homil. IX, col. 960D–961 A. 156 Он же. De beatitudinibus. Оr. V, col. 1249A: «участие в блаженствах не иное что есть, как общение с Божеством» (h’ n makarismw n metousi’a ou=den a=’llo, ei= mh` feo’thto_s koinwni’a e=sti’) . In Psalmos. Tr. I, C. I, col. 433B. 157 «Вот определение человеческого блаженства, оно есть уподобление Божеству» (?????? ? ’??? ???? ’??? ??????? ’??? ??????? ’?????, ? ???? ?? ????? ???? ’????) Он же. In Psalmos, col. 433C. 158 Григорий H. Or. TU. T. СХХ, col. ... далее ...
The Gospel of John, The Temple Discourse. ...Искать в Источникеazbyka.ru
... V. P. 6. 30. 6379 Meeks, Prophet-King, 47–52, 56; Stauffer, Jesus, 206; Hill, «Sanhedrin: Cf. 1Q29 frg. 1 (as reconstructed in Wise, Scrolls, 178–79, using 4Q376) for discerning false prophets; and more clearly from Deut? 18, 4Q375 1 1. 1–4 (a true prophet) vs. 4–5 (a false one) , on which see further Brin, «Prophets. » 6380 Abot R. Nat. 40 A. 6381 E. g., Hesiod Op. 719–721; Pindar Pyth. 2. 76; Horace Sat. 1. 4. 81–82; Martial Epigr. 3. 28; Dio Chrysostom Or. 37. 32–33; Marcus Aurelius 6. 30. 2; Josephus Ant. 13. 294–295; 16. 81; War 1. 77, 443; Philo Abraham 20; Spec. Laws 4. 59–60; Sib. Or. 1. 178; T. Ab. 12: 6–7? ; 1QS 7. 15–16; 4Q525 frg. 2, co1. 2. 1; Sipre Deut. 1. 8. 2–3; 275. 1. 1; Abot R. Nat. 9, 40A; 16, §36 B; Pesiq. Rab Kah. 4: 2; b. c Abod. Zar. 3b; c Arak. 15a; 16a; Pesah. 118a; Sanh. 103a; Ta c an. 7b; p. Peah 1: 1; Tg. Ps. -Jon. on Gen? 1: 16; Tg. Neof. 1 on Lev? 19: 18; Tg. Qoh. on 10: 11. 6382 The term???????? used here and in 7can also apply to boldness in witness (Acts 4: 13, 29, 31; 28: 31; 2Cor? 3: 12; Eph? 6: 19) . 6383 In general, see our introduction; on this passage, cf., e. g., Haenchen, John, 2: 7–8. 6384 Brown, John, 1: 307. 6385 Meeks, ... далее ...
The Gospel of John, The Son from Above. 3:1-36 - ...Искать в Источникеazbyka.ru
... . The date of Testament of Job is debated; hence one cannot absolutely rule out the influence of Johannine logic on it; cf. also with regard to the third-century Philostratus Hrk. 33. 6-7 (and 1. 2 as interpreted by Maclean and Aitken, Heroikos, lxxxi-lxxxii) . 4992 4 Ezra 4: 5-9. 4993 4 Ezra 4: 21, following a line of theodicy developed in Job 38-41. 4994 Wis 9: 15-16. For various parallels between John and Wisdom of Solomon, see Reim, Studien, 193-95. For liberation from «heavy» earthly elements, allowing the soul to rise, see, e. g., Musonius Rufus 18A, p. 112. 20, 27-28; Maximus of Tyre Or. 1. 5. 4995 Diogenes Ep. 7; cf. the spoof on Socrates in Aristophanes Clouds 228-232. For heavenly contemplation, see Seneca Dia1. 5. 6. 1; Ep. Luci1. 20: 4 (may reflect gnostic and other mythical patterns of powers in the heavenlies opposing the souls ascent) Schultz, «Opposition» (; cf. 1Pet 3: 22. 5021 Aristobulus frg. 4) Eusebius Praep. ev. 13. 13. 5 (; cf. L. A. B. 12: 1. Halperin, «Invasion, » compares heavenly-invasion myths) e. g., Isa 14: 12-14; his rooting in a model of childhood development is less palatable (. For Moses mystic ascents in various early Jewish sources, see, e. ... 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, Relation to Jesus and the ...Искать в Источникеazbyka.ru
... to the world ( 16: 8–11 ) and to the community ( 16: 13–15 ) ; both of these sayings are introduced in a manner similar to the όταν ελθη of 15: 26, and in each instance the Spirit comes to believers ( 15: 26; 16: 7, 12–13 ) . 9149 But in the context of the preceding and following pericopes, the Spirit and the disciples together carry on Jesus witness to a hostile world characterized as a judicial body thinking it was passing judgment on them, as it thought it had passed judgment on Jesus. 9150 Like the remnant of «Deutero-Isaiah, » the righteous martyrs in the day of judgment in Wis 5: 1, or the righteous from among the nations in later Jewish tradition, 9151 Jesus followers in this context bear witness against the world before Gods court. The disciples here act as witnesses, but prosecuting witnesses were delatores, accusers; they pronounce judgment as well as forgiveness ( 20: 23 ) . 9152 «Witness» is not always a judicial image, of course, however the term may have originally been used. 9153 But in the Fourth Gospel, it probably has forensic significance, 9154 as the term often does in secular Greek 9155 and early Jewish literature. 9156 Bürge even considers the ... далее ...
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