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Author: T. Scott Manor

for order is seen regarding the Gospel of John in 3.24, but Bauckham notes that the solution to each case is quite different. 13 In 3.39.15-16, Papias admits Mark’s Gospel is not “in order” and the solution that “Papias must be inferred to have offered” is that John’s Gospel follows a correct

In: Vigiliae Christianae
Author: Reinhard Pummer

the Gospel of John that involve Samaritans, with an emphasis on the pericope that is best informed about the relations between Samaritans and Jews, viz. John 4:1–42. As is the case with the New Testament, Josephus needs to be used with caution for historical purposes, i.e. in writing his works the

In: Journal for the Study of the Historical Jesus
The essays in Reading the Gospel of John’s Christology as Jewish Messianism: Royal, Prophetic, and Divine Messiahs seek to interpret John’s Jesus as part of Second Temple Jewish messianic expectations. The Fourth Gospel is rarely considered part of the world of early Judaism. While many have noted John’s Jewishness, most have not understood John’s Messiah as a Jewish messiah.
The Johannine Jesus, who descends from heaven, is declared the Word made flesh, and claims oneness with the Father, is no less Jewish than other messiahs depicted in early Judaism. John’s Jesus is at home on the spectrum of early Judaism’s royal, prophetic, and divine messiahs
Author: Jason Ripley

1 Introduction Does the Gospel of John portray Jesus’ death as a sacrifice of atonement? 1 While an early interpreter of the Fourth Gospel, the author of 1 John, affirmed as much (1 John 1:7, 2:2, 4:10), 2 critical scholarship has been divided. This paper offers a new approach as a middle

In: Horizons in Biblical Theology

distinction. 13 The Gospel of John contains some of the most explicit subordinationist statements in the whole nt (e.g. “my Father is greater than I”, 14:28; cf. 5:19; 8:28; 8:50). Subordinationism does not simply occur for qualification, but is a consistent theme throughout the gospel. God is the sender

In: Horizons in Biblical Theology

breathes breath of life into the human being.” In addition, of course we think that this is “accurately” translated in the Septuagint-translation of Gen 2:7 or in Wisdom of Solomon, in Philo of Alexandria or in the Gospel of John 20:22. In his recently published paper, Ancient Medical Texts, Newly Re