| Bock D. L. Baker Exegetical Commentary on the New Testament. Luke: 9:51–24:53, vol. 2. Grand Rapids, MI: Baker Academic, 1996. Р. 1332. Arndt W., Danker F. W., Bauer W., Gingrich W. F. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. P. 306. Снодграсс К. Притчи Иисуса: Полный путеводитель по притчам Иисуса Христа. С. 637. Fitzmyer J. A. The Gospel according to Luke X–XXIV: Introduction, Translation, and Notes. New Haven; London: Yale University Press, 2008. Р. 1109. Van der Horst P. W. Mammon//Dictionary of Deities and Demons in the Bible/ Eds. Van der Toorn K., Becking B. Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999. P. 542. Снодграсс К. Притчи Иисуса: Полный путеводитель по притчам Иисуса Христа. С. 639-640. Cf. Wansey J. C. The Parable of the Unjust Steward: An Interpretation//The Expository Times, 1935, vol. 47. P. 39-40; Parrott D. M. The Dishonest Steward (Luke 16.1–8a) and Luke " s Special Parable Collection//New Testament Studies, 1991, vol. 37, no 4. P. 499-515. Bauckham R. The rich man and Lazarus: The parable and the parallels//New Testament Studies, 1991, vol. 37, no 2. P. 232. Снодграсс К. Притчи Иисуса: Полный путеводитель по притчам Иисуса Христа. С. 641-642. Cf. Fitzmyer J. A. Anchor Yale Bible, vol. 28A. The Gospel according to Luke X–XXIV: Introduction, Translation, and Notes. New Haven; London: Yale University Press, 2008; Howard M. I. New International Greek Testament Commentary. The Gospel of Luke: A Commentary on the Greek Text. Exeter: Paternoster Press, 1978; Bock D. L. Baker Exegetical Commentary on the New Testament. Luke: 9:51–24:53, vol. 2. Grand Rapids, MI: Baker Academic, 1996; Frank G. E., Carson D. A., Wessel W. W., Liefeld W. L. The Expositor’s Bible Commentary: Matthew, Mark, Luke. Vol. 8. Grand Rapids, MI: Zondervan Publishing House, 1984. Ириней Пиковский, иеромонах . 150 толкований евангельской притчи о неверном управителе (Лк. 16:1-13). C. 49. Емельянов Алексей, прот . Введение в Четвероевангелие: учебное пособие для высших учебных заведений. М.: Издательство ПСТГУ, 2015. С. 7. |
| Tweet Нравится Israel to Begin 3-Year Search for More Dead Sea Scrolls Source: CBN News November 17, 2016 Photo: http://newsfeeds.pegitboard.com/ Israel is set to embark on a three-year expedition to search for additional Dead Sea Scrolls and other antiquities in the Judean Desert. The expedition, led by a government research team, will mark the first large-scale archaeological survey of the area in more than 20 years. It " s set to begin next month. The archaeologists plan to survey hundreds of desert caves near the Dead Sea, where the world " s oldest biblical manuscripts were discovered in 1947. The government initiated the expedition after looters found manuscripts in the area in recent years. The Dead Sea Scrolls are thought of as the crown jewel of Israeli antiquities. Recently, the Palestinian Authority petitioned UNESCO (United Nations Educational, Scientific and Cultural Organization) to deny Israeli ownership of the Dead Sea Scrolls, saying the caves where they were found are beyond the " green line, " making them stolen property. CBN News 17 ноября 2016 г. Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Archaeologists spotlight first Solomon’s Temple-era artifacts ever found on Temple Mount Archaeologists spotlight first Solomon’s Temple-era artifacts ever found on Temple Mount Carried out in rare cooperation with Muslim authorities, series of digs in recent years at flashpoint site yielded unprecedented proof of biblical-time activity, scholars say. Ancient city unearthed where David battled Goliath Ancient city unearthed where David battled Goliath Archaeologists believe they have found evidence of King David’s footprints in a mysterious two-gated city from 3,000 years ago, mentioned in the Bible’s story of David and Goliath. Archaeologists Find Pool of Siloam, Confirm Gospel of John Accurate Archaeologists Find Pool of Siloam, Confirm Gospel of John Accurate According to an inscription in one of the tunnels, called the " Siloam inscription, " two teams dug in opposite directions — one from the north and the other from the south — and met in the middle. The result was a reliable source of water that enabled Judah to withstand the Assyrian siege. Комментарии Carl 18 ноября 2016, 03:00 I suggest a new title - " Israel " to Begin Immediate Search for More Palestinian Land to Steal Новые материалы Выбор читателей © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| This article is adapted from the new Palgrave Macmillan book The Political World of Bob Dylan: Freedom and Justice, Power and Sin by Jeff Taylor and Chad Israelson. © 2015. All rights reserved. Counter Punch 25 ноября 2015 г. Рейтинг: 5 Голосов: 2 Оценка: 1 2 3 4 5 6 7 8 9 10 David A. Rausch, Arno C. Gaebelein, 1861-1945: Irenic Fundamentalist and Scholar (New York: Edwin Mellen Press, 1983). Paul C. Merkley, The Politics of Christian Zionism, 1891-1948 (Portland, Ore.: Frank Cass, 1998), 66. The Old and the New Testaments of The Holy Bible: Revised Standard Version (Camden, N.J.: Thomas Nelson, c1946/52), “Bible Study Helps” (c1962), 12-15. (The Kings of Judah and Israel) Knockin’ on Dylan’s Door: On the Road in ’74 (A Rolling Stone Book) (New York: Pocket Books, 1974), 56. Matthew 5:38-48; Renee Ghert-Zand, “Jewish Rocker Sings Israel Support,” The Times of Israel , July 25, 2014; Jonathan Mark, “Gaza: With God on Our Side,” The Jewish Week , July 30, 2014. Interview with Dave Kelly by JT, November 1, 2014. Kelly may be inadvertently overstating the influence of the Lubavitchers on Israeli politics but Dylan’s negative reaction to the perception of politicized religion makes sense. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Israeli Archaeologists Discover 3,000-Year-Old Jar With Inscription of Name From the Bible Israeli Archaeologists Discover 3,000-Year-Old Jar With Inscription of Name From the Bible Archaeologists in Israel have found a rare inscription of the name of an apparently influential person from the time of King David, a name that is also mentioned in the Bible, according to Israel Antiquities Authority. Vatican officially recognizes Palestine, while Israel fumes Vatican officially recognizes Palestine, while Israel fumes The Vatican has become the latest country to recognize the state of Palestine, after a new treaty was finalized on Wednesday. Conference dedicated to reception of heritage of Josephus Flavius in Judaism in the 20th – early 21st centuries takes place in Oxford Conference dedicated to reception of heritage of Josephus Flavius in Judaism in the 20th – early 21st centuries takes place in Oxford The participants of the forum discussed the problems related to the influence which the personality and the literary heritage of Josephus Flavius had on the political, cultural and religious life of the Jewish communities of Europe, the USA and the Jewish community of Israel in the 20th-21st centuries since the foundation of the state Israel in 1948. Комментарии magdoud 25 июня 2016, 02:00 I love the peace and quiet I wish to our singer, author; painter composer BOB DYLAN joy and health. thank you for the operators of this magnificent site. magdoud boudjema Новые материалы Выбор читателей © 1999-2016 Православие.Ru |
| 65 Lakoff, George and Mark Johnson. 1980. Metaphors We Live By. Chicago. 66 Хоркхаймер, Макс и Теодор В. Адорно. 1997. Диалектика Просвещения. Философские фрагменты. Москва — Санкт-Петербург, 61–103. 67 Человек эпохи современности, ностальгически ищущий свою идентичность — герой социального анализа Энтони Гuддehca: Giddens, Anmhony. 1991. Modernity and Self - identity . Stanford, Calif. О проблеме номадизма как стиля жизни в глобализированном сообществе, который приходит на смену оседлости «национального человека» с его «корнями» и «почвой», cм. Clifford, James. 1997. Routes. Travel and Translation in the Late Twentieth Century. Cambridge, Mass. О пути как судьбе субъекта постиндустриальной эпохи и о сложившихся в связи с этим культурных позициях — Туриста, Бродяги, Пилигрима — см. Bauman, Zygmunm. 1997. Postmodernity and Its Discontents . Cambridge, 81–94. Хотелось бы также сослаться на собственную работу, посвященную символике сталинского туризма: Сандомирская, И.И. 1996. Новая жизнь на марше. Сталинский туризм как «практика пути». Общественные науки и современность, 4, 163–172. Cм. makжe Sandomirskaya, Irina. 1998. «Proletarian Tourism: Incorporated History and Incorporated Rhetoric». Soviet Civilization between Past and Present. Ed. by Mette Bryld and Erik Kulavig. Odense, 39–52. 68 Kloskowska, Agnieszka. 1993. «Kraj, do którego si wraca». Czym jest ojczyzna dla lubelskich studentów?”. Pojncie ojczyzny. 49–56. 69 Ср. также анализ метафоры передвижения как репрезентации обновления в риторике советского авангарда в: Паперный, Владимир. 1996. Культура два. Москва, 60–71. 70 См. лингвокультурологический анализ женских образов в русских фразеологизмах у В.Н. Телия. Русская фразеология. 260–268. 71 Шаляпин, Федор. 1997. Маска и душа. Москва, 6. 72 Москва, 7–8, 1990,47. 73 Бальмонт, К.Д. 1992. Где мой дом. Стихотворения, художественная проза, статьи, очерки, письма. Москва. 274–275. 74 Москва, 2, 1989,88 75 Востокова, С. 1962. В краях чужих. Литературно-художественный сборник. Берлин, 96 и далее. |
| Файл : Храм Димитрия Солунского Лoмohocobo2.jpg Материал из Азбука паломники История файла Нажмите на дату/время, чтобы увидеть версию файла от того времени. Дата/время Миниатюра Размеры Участник Примечание текущий 5616 × 3744 (7,76 Мб) Вы не можете перезаписать этот файл. Использование файла Следующая страница использует этот файл: Метаданные Файл содержит дополнительные данные, обычно добавляемые цифровыми камерами или сканерами. Если файл после создания редактировался, то некоторые параметры могут не соответствовать текущему изображению. Производитель камеры Canon Модель камеры Canon EOS 5D Mark II Автор Eisemann Leonid Arturovich Владелец авторского права Eisemann Leonid Arturovich Время экспозиции 1/25 с (0,04) Число диафрагмы f/2,8 Светочувствительность ISO 800 Оригинальные дата и время 12:28, 24 сентября 2011 Фокусное расстояние 24 мм Ориентация кадра Нормальная Горизонтальное разрешение 72 точек на дюйм Вертикальное разрешение 72 точек на дюйм Дата и время изменения файла 12:28, 24 сентября 2011 Порядок размещения компонент Y и C CO-sited Программа экспозиции Приоритет диафрагмы Версия Exif 2.21 Дата и время оцифровки 12:28, 24 сентября 2011 Конфигурация цветовых компонентов Выдержка в APEX 4,625 Диафрагма в APEX 3 Компенсация экспозиции Режим замера экспозиции Матричный Статус вспышки Вспышка не срабатывала, подавление заполняющей вспышки Доли секунд времени изменения файла 68 Доли секунд оригинального времени 68 Доли секунд времени оцифровки 68 Поддерживаемая версия FlashPix 1 Цветовое пространство sRGB Разрешение по X в фокальной плоскости 3849,2117888965 Разрешение по Y в фокальной плоскости 3908,1419624217 Единица измерения разрешения в фокальной плоскости дюймов Дополнительная обработка Не производилась Режим выбора экспозиции Автоматическая экспозиция Баланс белого Автоматический баланс белого Тип сцены при съёмке Стандартный Версия блока GPS-uhфopмaцuu 0.0.2.2 Навигация Персональные инструменты Пространства имён русский Просмотры Портал Навигация Инструменты |
| The funding goal is Contributions can be made on the project’s IndieGoGo campaign page until midnight on Sunday January 15, 2017 Pacific Standard Time; there are multiple levels of donations with many unique rewards. Supporters can also join our Facebook group . ABOUT FERN LEAF MEDIA Founded in 2010, Fern Leaf Media has produced short documentary films aligned with social activist causes such as world peace, orphans, human trafficking and pro-life issues. Founder Mark Terry is a California native who holds a professional certificate in video production and editing from The University of California San Diego Extension Program. More information on Fern Leaf Media is available at here . Fern Leaf Media is not associated with any of these events or the Catholic archdiocese of any city in California. www.fernleafmedia.com info@fernleafmedia.com 858-243-2176 12 января 2017 г. Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Thousands March for Life in Chicago Thousands March for Life in Chicago Orthodox Christian faithful representing several jurisdictions helped make this the most successful pro-life event in the Midwest. Strong Orthodox presence at DC March for Life—despite the weather! Strong Orthodox presence at DC March for Life—despite the weather! Despite the brutal weather and the threat of the worst snowfall in the US capital in some 90 years, His Beatitude, Metropolitan Tikhon, clergy and seminarians, and faithful from across the country took part in the annual March for Life here on Friday, January 22, 2016. January 22 March for Life and Sanctify of Life Retreat January 22 March for Life and Sanctify of Life Retreat Friday, January 22, 2016 marks the 43rd Anniversary of the Roe v. Wade decision that legalized abortion in the United States, on which Orthodox Christians from across the country will gather in the US Capital for the annual March for Life or participate in similar regional gatherings. Комментарии Новые материалы Выбор читателей © 1999-2016 Православие.Ru |
| Помните ли вы умирающего пациента? Который побывал в аду? Когда-нибудь вы сами можете быть реанимированы вашим доктором. Но если вы признали Иисуса Господом, то вам известно, где вы будете пребывать в жизни вечной. Та новая жизнь не доступна смерти. Верующий во Иисуса Христа не может проиграть по любую сторону смерти. Как христианин вы под защитой, и теперь для вас не существует опасности и в самой смерти. Библиография 1 Albrecht, Mark and Brooks Alexander «Thanatology: Death and Dying» Journal of the Spiritual Counterfeits Project. April 1977. 2 Alden, R. Earl. The Hereafter. Old Tappanx, N. J.: Revell, 1977. 3 Board, Stephen, ed. «Light at the End of the Tunnel». Eternity. July 1977. 4 Budge, E. A. The Book of the Dead. London: Routledge & Kegan Paul, I960. 5 Coombs, Peter. Life after Death. London: Falcon Books, 1962. 6 Evans — Wentz, W. E ., ed. The Tibetan Book of the Dead. New York. Oxford University Press, 1957. 7 Ford, Marvin. On the Other Side. Plainfield, N. J.: Logos International, 1978. 8 Gatch M. M. Death: Meaning and Immortality in Christian Thought and Contemporary Culture. New York: Scabury Press, 1969. 9 Graham, Billy. „Highway to Holiness”. Decision. Sept. 1917. 10 Gothard, Bill. Institute of Basic Youth. Conflicts. Oak Broak, Illinois. 11 Hamilton, Edith and H. Cairns, eds. The Collected Dialogue of Plato. Oxford University Press, 1975. 12 Hunt. Gladys, Don’t Be Afraid to Die: The Christian Way of Death. London: Pickering & Inglis, 1976. 13 Jonson, С D. The Morning After Death. Nashville: Broadmar Press, 1978. 14 Jung, С G. Memories, Dreams, Reflectiones. London: Fontana, 1967. 15 Kubler-Ross, Elisabeth. On Death and Dyingro London: Tavistock Publications, 1973. 16 Ktibler-Ross, Elisabeth. Questions and Answers On Death and Dying. New-York: MacMillan, 1974. 17 Lewis, Gordon R. «Criteria for the Discerning of Spirits»K> Demon Possession: A Medical, Historical, Anthropological and Theological Symposium. Ed. John Warwick Montgomery. Minneapolis: Bethany Fellowship, 1976. |
| We should remember that whereas John strongly emphasizes realized eschatology, he does not thereby abandon all future eschatology (e.g., 5:28–29; 6:39, 40, 44, 54; 12:48; 21:22–23). That Jesus was no longer physically present with the Johannine community was obvious, and the Lukan tradition of an ascension was the most obvious spatial solution to the current fact (Luke 24:50; Acts 1:9–11; cf. Mark 16:19 ; Rom 8:34 ; Eph 1:20 ; Col 3:1–2; Heb 1:3). Matthew, Mark, and John close before the point where the event would be described (Mark even before resurrection appearances), but the ascension is presupposed by Jesus» Parousia from heaven, a teaching found in Paul " s earliest letters (e.g., Phil 3:20; 1 Thess 4:16; 2 Thess 1:7). 10627 It appears multiply attested outside the Gospels, at least on a theological level ( Eph 4:8–10 ; 1Tim 3:16 ; Heb 4:14; 7:26; 8:1; 9:24; 1Pet 3:22 ). That the Spirit came as another advocate, standing in for Jesus, suggests that John also understood that Jesus would be absent from the community, while not «in spirit,» yet in body (cf. 1 John 2:1 ). 10628 Jesus would not only go to the Father and return to give them the Spirit; though it is not John " s emphasis, he also implies that Jesus would remain with the Father until the «last day,» when those in the tombs would arise. It is also clear that ancient writers could predict events never recounted in their narratives but that the reader would understand to be fulfilled in the story world; the Greek East " s favorite work, the Iliad, could predict, without recounting, the fall of Troy, which was already known to the Iliad " s tradition and which it reinforced through both subtle allusions and explicit statements in the story. 10629 The book ends with Hector " s burial, but because the book emphasized that Hector was Troy " s last adequate defender, 10630 this conclusion certainly implies the tragic demise of Troy. The Odyssey predicts but does not narrate Odysseus " s final trial, 10631 but in view of the other fulfillments in the story, the reader or hearer is not left with discomfort. The Argonautica will not directly address Medeás unpleasant slaying of Pelias yet hints at that tradition. 10632 Likewise, that Mark probably ends without resurrection appearances ( Mark 16:8 ) hardly means that Mark wanted his readers to doubt that they occurred (cf. Mark 14:28 )! John probably assumes the tradition of the ascension more widely held by his audience, just as he has probably assumed their knowledge of a more widely circulated passion tradition in earlier narratives. |
| 3986 Cf. Gen 26:24 ; Exod 32:13; Deut 9:27 ; Ps 105:6 ; 2Macc 1:2; Jub. 31:25; 45:3; T. Ab. 9:4A; 2 Bar. 4:4; " Abot R. Nat. 43, §121 B. 3987 Lev 25:42, 55 ; Deut 32:43 ; Isa 41:8–9; 42:1,19; 43:10; 44:1–2,21; 45:4; 48:20; 49:3; Jer 30:10; 46:27–28 ; Ezek 28:25; 37:25; 2 Bar. 44:4; t. B. Qam. 7:5; " Abot R. Nat. 43, §121 B; Gen. Rab. 96 NV; p. Qidd. 1:2, §24; cf. Tob 4MSS. 3988 Inscription in Grant, Religion, 122; Martin, Slavery, xiv-xvi (citing Sophocles Oed. tyr. 410; Plato Phaedo 85B; Apuleius Metam. 11.15; inscriptions), 46,49 (against, e.g., Beare, Philippians, 50); cf. Rom 1 (cf. Minear, Images, 156). Slaves of rulers exercised high status (e.g., Epictetus Diatr. 1.19.19; 4.7.23; inscriptions in Sherk, Empire, 89–90; Deissmann, Light, 325ff., passim; P.Oxy. 3312.99–100 in Horsley, Documents, 3:7–9; Suetonius Gramm. 21 [in Dixon, Mother, 19]; cf. Chariton 5.2.2). 3989 E.g., Anderson, Mark, 72–73; Taylor, Mark, 157. 3990 Kraeling, John, 53–54 points to «the thong of whose sandals I am not fit to loose» as the most primitive form (enumerating variations therefrom on p. 198 n. 13). Matthew " s form probably reflects his penchant for abridgement (Moulton and Milligan, Vocabulary, 106; Manson, Sayings, 40, instead suggests «a single Aramaic verb» behind both). 3991 Daube, Judaism, 266, citing Mek. on Exod 21:2; Sipre Num 15:41; b. Qidd. 22b; see also Urbach, Sages, 1(citing Sipre Šelah §115 and comparing Sipre Zuta 190). 3992 On Mark " s editorial subordination of the Baptist, see Trocmé, Formation, 55 (although Mark " s condensation of Q material attested in Matt 3 and Luke 3 probably reflects standard abridgement for an introduction). 3993 Against Kraeling, John, 130 (cf. 159), who doubts Matt 11:2–6 par. (to which we would respond, if this material were anti-Baptist polemic, why would Q include Matt 11:7–15 par.?). Conversely, Mason, Josephus and NT, 159, thinks Matt 11:2–6/Luke 7:18–23, «read by itself… implies the beginning of Johns interest» rather than doubting a previous position; but any datum read «by itself» may contradict other data in an account. Both accounts reflect Q material, and the Baptist " s christological testimony may be multiply attested. |
| 4058 For the importance of the eyewitness component in «witness,» see, e.g., Aune, Environment, 81; Painter, John, 8; Trites, Witness, 4–19,136–39. 4059 Michaels, Servant, 36. Cranfield, «Baptism,» 58, argues that it was a vision but a real communication to Jesus; Bultmann, History, 248, thinks it describes an objective happening as in Matthew and Luke, but only because it is a faith legend. 4060 Pace Hill, Prophecy, 59; Johnston, Spirit-Paraclete, 18; cf. Bürge, Community, 52; Borg, Vision, 41,53 η. 19; Anderson, Mark, 75; Kelber, Story, 18–19; Hooker, Message, 13; Robinson, Problem, 81; Kingsbury, Structure, 14. 4061 Alongside the Baptist; cf. 15:26–27; Charles, «Witness.» 4062 Cf. also the christological inclusio of 1:1,18; 20(elsewhere, e.g., the sympathetic, choruslike εκκλησα, or public assembly, at the opening and close of Chariton Chaereas and Callirhoe). 4063 Cf. also dramatic language for personal deliverances (e.g. Ps 18:7–16 in context and some Qumran hymns, perhaps including the controversial «messianic» text 1 QH 3, which depicts the psalmist " s sufferings in terms of eschatological messianic woes). Mark " s heaven rending corresponds with the temple curtain " s rending (Rhoads and Michie, Mark, 46), but John omits this scene for other reasons than his own omission of the veil (Mark " s connection is subtle anyway). 4064 For John, Jesus» entire ministry was a sort of Moses-like transfiguration (1:14). 4065 Frequent in rabbinic texts, e.g., Sipre Deut. 357.10.3; b. B. Bat. 58a, 73b, 85b; c Erub. 54b; Mak. 23b; Pesah. 114a (=Hu1. 44a); Sanh. 104b; Šabb. 88a; p. c Abod. Zar. 3:1, §2; Hor. 3:5, §3; Sotah 9:16, §2; Ta c an. 4:5, §10; Lev. Rab. 19:5–6; Lam. Rab. 1:16, §50; Ruth Rab. 6:4; Pesiq. Rab Kah. 9:2, 11:16,17:5; reportedly Tannaitic sources in b. Hu1. 44a; Ketub. 104a; Šabb. 33b; Sotah 21a; Ecc1. Rab. 7:12, §1; Song Rab. 8:9, §3 (but many of the attributions are presumably part of later haggadah). For nonrabbinic parallels, see comment on 12:28. The connection cannot be limited to an Aqedah allusion (contrast Stegner, «Baptism»). |
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