The Gospel of John, The Witness of the First Disciples. 1:19-51 - ...

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1: 15; 21: 2; Matt 6: 33; in the DSS, e. g., 1QS 1. 1–2; 5: 9, 11; CD 1. 10; 6. 6; 4Q185 frg. 1–2, co1. 1, lines 8–12; 4Q416 frg. 2) with 4Q417 in Wise, Scrolls, 384–85 (, co1. 3, lines 12–14; cf. Garcia de la Fuente, «Bûsqueda»; «seekers of smooth things, » negatively, 4QpNah. 2. 2, 4; 3. 3. For Wisdom, e. g., Sir 51: 13–14, 21; Wis 8: 2; the law, Sir 35: 15; for seeking out a prophet, cf. Sipre Deut.)

62. 1. 1; on the application to study of Torah, see CD 6. 7, and esp. Culpepper, School, 291–99, with John 5: 39; 7 (pp. 298–99) . On seeking and «finding» ( cf. John 1: 41, 45 ) God, cf. Wis 1: 2; Jub. 1: 15; Matt 7: 7; a prophet, cf. Sipre Deut. 62. 1. 1. 4172 Stibbe, Gospel, 1, finds an inclusio between 1and 20: 15. For this as Johannine discipleship language, see Collins, Written, 52, 94–127. 4173 For reticence in responding, as in Luke 24: 28–29, see, e. g., Bailey, Peasant Eyes, 108. One might protest that another of higher status has no time (Ovid Metam. 5. 333–334) and await their assurance to the contrary before proceeding (5. 335–336) . A teacher might converse in a low-key manner to arouse the hearers interest to learn more ( e. g., Philostratus Hrk. 1. 1–5. 6 ) . 4174 See Liefeld, «Preacher, » 223, noting Dio Chrysostom as an exception due to his exile. Most of Socrates students wished to be with him as much as possible ( Xenophon Mem. 4. 1. 1; 4. 2. 40 ) . Musonius Rufus advocated this approach ( 11, p. 84. 9–14; cf. 6, p. 52. 7 ) . 4175 Gerhardsson, Origins, 16–17. 4176 See abundant evidence in Young, Parables, 214; Safrai, «Home, » 762; among Romans, though usually inside, see Jeffers, World, 255. Vermes, Religion, 46, notes some meager evidence for «wandering Galilean Bible interpreters. » 4177 Robbins, Jesus, xxi, 101, 105, contrasting Greek teachers and the portrait of Jesus in Mark. But even most Greek teachers lectured in particular locations. See also local teachers in current Middle Eastern communities (Eickelman, Middle East, 141) . 4178 See Watson, «Education, » 312. Although specific buildings probably were used in the Mishnaic Beit ha Midrash, the scant evidence ( cf. Goodman, State, 75 ) need not require formal structures exclusively devoted to study in this period. 4179 Evidence is unclear as to whether Jesus ministry was seasonal (Sanders, Figure, 110) . 4180 Horsley, Galilee, 192. 4181 Safrai, «Home, » 762. On teachers traveling, see also Safrai, «Education, » 965. 4182 See Liefeld, «Preacher, » 229. For emphasis on traveling with those who hold divine favor, see t. c Abod. Zar. 1: 17; Šabb. 17: 2; on finding a good traveling companion to talk with, see Aulus Gellius 17. 14. 4; cf. Babrius 15. 1–4; Plutarch Cicero 39. 4; Luke 24: 14–17; Hock, Context, 28. 4183 Following the use of time in the Synoptics (Mark 15: 25, 33; Matt 27: 45–46; Luke 23: 44) and in Jewish texts ( e. g., Exod. Rab. )

41: 7 (, i. e., reckoning from dawn around 6 A. M. Apart from legal contracts, Romans counted from sunrise as well; noon was VI) not XII (on their sundials) Morris, John, 158 n. 90; cf. Michaels, John, 20 (. 4184 So also Morris, John, 157. See, e. g., Homer Od. 3. 345–358; Gen 19: 2–3; Judg 19: 6–7, 20; Alciphron Farmers 34) Pratinus to Megaloteles (, 3. 36, par. 1; Luke 24: 29. 4185 Different peoples reckoned days from different points) Aulus Gellius 3. 2. 4–6 (; a Jewish «day» began at nightfall, but a Roman «day» technically began at midnight) Plutarch R. Q. 84, Mor. 284C; Aulus Gellius 3. 2. 7 (. Thus Bruns, «Time, » 286, notes that literally «staying a day» with Jesus on the Jewish method) which he favors, pp. 286–87 (is only two hours. 4186 The so-called Egyptian method of reckoning; Walker, «Hours. » Westcott, John, 282, thinks that John follows the practice of reckoning civil days from midnight) cf. Matt 27: 19; Mart. Po1.

21 (, though admitting that Romans, like Jews and Greeks, normally reckoned hours from sunrise.
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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.

Просим Вас оказать помощь в прохождении лечения и реабилитации ребенку-инвалиду с детства.


       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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