SDG –The Gospel of John Chapter 9 Lesson
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Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected]
Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Fall 12-2016 The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Shaker, Christiane, "The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes" (2016). Seton Hall University Dissertations and Theses (ETDs). 2220. https://scholarship.shu.edu/dissertations/2220 Seton Hall University THE “LAMB OF GOD” TITLE IN JOHN’S GOSPEL: BACKGROUND, EXEGESIS, AND MAJOR THEMES A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN THEOLOGY CONCENTRATION IN BIBLICAL THEOLOGY BY CHRISTIANE SHAKER South Orange, New Jersey October 2016 ©2016 Christiane Shaker Abstract This study focuses on the testimony of John the Baptist—“Behold, the Lamb of God, who takes away the sin of the world!” [ἴδε ὁ ἀµνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁµαρτίαν τοῦ κόσµου] (John 1:29, 36)—and its impact on the narrative of the Fourth Gospel. The goal is to provide a deeper understanding of this rich image and its influence on the Gospel. In an attempt to do so, three areas of concentration are explored. First, the most common and accepted views of the background of the “Lamb of God” title in first century Judaism and Christianity are reviewed. -
4Q521 and What It Might Mean for Q 3–7
Chapter 20 4Q521 and What It Might Mean for Q 3–7 Gaye Strathearn am personally grateful for S. Kent Brown. He was a commit- I tee member for my master’s thesis, in which I examined 4Q521. Since that time he has been a wonderful colleague who has always encouraged me in my academic pursuits. The relationship between the Dead Sea Scrolls and Christian- ity has fueled the imagination of both scholar and layperson since their discovery in 1947. Were the early Christians aware of the com- munity at Qumran and their texts? Did these groups interact in any way? Was the Qumran community the source for nascent Chris- tianity, as some popular and scholarly sources have intimated,¹ or was it simply a parallel community? One Qumran fragment that 1. For an example from the popular press, see Richard N. Ostling, “Is Jesus in the Dead Sea Scrolls?” Time Magazine, 21 September 1992, 56–57. See also the claim that the scrolls are “the earliest Christian records” in the popular novel by Dan Brown, The Da Vinci Code (New York: Doubleday, 2003), 245. For examples from the academic arena, see André Dupont-Sommer, The Dead Sea Scrolls: A Preliminary Survey (New York: Mac- millan, 1952), 98–100; Robert Eisenman, James the Just in the Habakkuk Pesher (Leiden: Brill, 1986), 1–20; Barbara E. Thiering, The Gospels and Qumran: A New Hypothesis (Syd- ney: Theological Explorations, 1981), 3–11; Carsten P. Thiede, The Dead Sea Scrolls and the Jewish Origins of Christianity (New York: Palgrave, 2001), 152–81; José O’Callaghan, “Papiros neotestamentarios en la cueva 7 de Qumrān?,” Biblica 53/1 (1972): 91–100. -
Sermons on the Old Testament of the Bible by Jesus of Nazareth
Sermons on the Old Testament of the Bible by Jesus of Nazareth THROUGH DR. DANIEL G. SAMUELS This online version published by Divine Truth, USA http://www.divinetruth.com/ version 1.0 Introduction to the Online Edition For those already familiar with the messages received through James Padgett , the Samuels channelings are a blessing in that they provide continuity and integration between the teachings of the Bible and the revelations received through Mr. Padgett. Samuels’ mediumship differed from Padgett’s in that it is much more filled with detail and subtlety, which makes it a perfect supplement to the “broad strokes” that Padgett’s mediumship painted with. However, with this greater resolution of detail comes greater risk of error, and it is true that we have found factual as well as conceptual errors in some of Samuel’s writings. There are also a number of passages where the wording is perhaps not as clear as we would have wished – where it appears that there was something of a “tug-of-war” going on between Samuels’ and Jesus’ mind. In upcoming editions we will attempt to notate these passages, but for now the reader is advised (as always) to read these messages with a prayerful heart, asking that their Celestial guides assist them in understanding the true intended meaning of these passages. The following is an excerpt from a message received from Jesus regarding the accuracy and clarity of Dr. Samuels’ mediumship: Received through KS 6-10-92 I am here now to write...and we are working with what is known as a "catch 22" on earth at this time, which means that it's very difficult to convince someone about the accuracy and clarity of a medium -through the use of mediumistic means. -
(Does Not) Know(S) Us: an Intertextual Dialogue in the Book of Isaiah
Terblanche, “Abraham (does not) know(s) us,” OTE 24/1 (2011): 255-283 255 Abraham (Does not) Know(s) Us: An Intertextual Dialogue in the Book of Isaiah MARIUS D. TERBLANCHE (UNIVERSITY OF THE FREE STATE ) ABSTRACT The stance towards Abraham in Isaiah 63:16 seems to be at odds with the high esteem in which Abraham is held in the other texts in the book of Isaiah which explicitly mention him, and other exilic and post-exilic texts. This state of affairs points to an intertextual dialo- gue between the Abraham texts in the book of Isaiah. The proper name Abraham acts as a signal which alerts a reader to the inter- textual relationship. Isaiah 63:16 displaces 29:22, 41:8 and 51:2 from their positions of authority. Trust in Yahweh himself was the only option for the people. A INTRODUCTION Abraham was particularly held in high esteem in exilic and early post-exilic times. 1 The people’s assertion in Isaiah 63:16a that Abraham does not know them and that Israel does not acknowledge them, is therefore astonishing. The prophet Ezekiel criticises the people remaining in the land after the deportation in 597 B.C.E. for substantiating their claim to the land through a typological alignment with Abraham. 2 Since Abraham was only one man when the land was given to him, the people remaining in the land believed that, although they were few, they could lay claim to the land. 3 The post-exilic prayer in Nehemiah 94 regards God’s promise to Abraham as foundational for hope for salvation in 1 The seven explicit allusions to Abraham in the prophetic corpus all occur in exilic or post-exilic texts, namely Isa 29:22; 41:8; 51:2; 63:16; Jer 33:26; Ezek 33:24; Mic 7:20. -
Mystery Babylon Exposed
Exposing Mystery Babylon An Attack On Lawlessness A Messianic Jewish Commentary Published At Smashwords By P.R. Otokletos Copyright 2013 P.R. Otokletos All Rights Reserved Table of Contents About the author Preface Introduction Hellenism a real matrix Hellenism in Religion The Grand Delusion The Christian Heritage Historical Deductions Part I Conclusion Part II Lawlessness Paul and Lawlessness Part II Conclusion Part III Defining Torah Part III Messiah and the Tree of Life Part IV Commandments Command 1 - I AM G_D Command 2 - No gods before The LORD Command 3 - Not to profane the Name of The LORD Command 4 - Observe the Sabbath Love The LORD Commands Summary Command 5 - Honor the father and the mother Command 6 - Not to murder Command 7 - Not to adulterate Command 8 - Not to steal Command 9 - Not to bear false testimony Command 10 - Not to covet Tree Of Life Summary Conclusion Final Thoughts About P. R. Otokletos The author Andrew A. Cullen has been writing under the pen name of P. R. Otokletos since 2004 when he began writing/blogging Messianic Jewish/Hebraic Roots commentaries across a broad range of topics. The author is part of an emerging movement of believing Jews as well as former Christians recapturing the Hebraic roots of the Messianic faith. A movement that openly receives not just the redemptive grace of the Gospel but also the transformational lifestyle that comes with joyful pursuit of G_D's Sacred Torah … just as it was in the first century Ce! Despite a successful career in politics and business, the author is driven first and foremost by a desire to understand the great G_D of creation and humanity's fate. -
“Encounters with Jesus: Healing of Man Born Blind” John 9:1-41 6/17/12
1 “Encounters with Jesus: Healing of Man Born Blind” John 9:1-41 6/17/12 This morning we continue our series of encounters with Jesus. So far we’ve watched as Jesus interacted with a good religious man (Nicodemus), an adulterous woman, and a dejected disciple (Peter). I hope you are finding these encounters to be as challenging as I am! Today we look at the healing of a blind man, a story that has implications for both physical and spiritual blindness. It also says some important things about the dangers of organized religion. I’ve asked Mary Miner and Bonnie to help me with the reading of John 9. 1 As he walked along, he saw a man blind from birth. 2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 Jesus answered, "Neither this man nor his parents sinned; he was born blind so that God's works might be revealed in him. 6 When he had said this, he spat on the ground and made mud with the saliva and spread the mud on the man's eyes, 7 saying to him, "Go, wash in the pool of Siloam" (which means Sent). Then he went and washed and came back able to see. 8 The neighbors and those who had seen him before as a beggar began to ask, "Is this not the man who used to sit and beg?" 9 Some were saying, "It is he." Others were saying, "No, but it is someone like him." He kept saying, "I am the man." 2 10 But they kept asking him, "Then how were your eyes opened?" 11 He answered, "The man called Jesus made mud, spread it on my eyes, and said to me, "Go to Siloam and wash.' Then I went and washed and received my sight." 12 They said to him, "Where is he?" He said, "I do not know." 13 They brought to the Pharisees the man who had formerly been blind. -
FST14.The Forerunner Message in Isaiah 41-42.Study Notes.171208
INTERNATIONAL HOUSE OF PRAYER UNIVERSITY – MIKE BICKLE FORERUNNER STUDY TRACK: THE FORERUNNER MESSAGE IN ISAIAH 1-45 Session 14 The Forerunner Message in Isaiah 41-42 I. INTRODUCTION A. Isaiah spoke this to the people of Judah sometime before the Assyrians invaded the land in 701 BC. Isaiah 41 and 42 go together. Most commentators would agree to that. It is one big topic covered over two chapters. If I had to sum it up in one word, it would be the word, justice. Now you know that Isaiah 42 is a famous chapter. It is one of the famous Isaiah chapters where the Messiah comes and establishes justice in the nations of the world. Isaiah 41 is leading up to the great justice chapter of Isaiah 42. Like many of the other chapters, Isaiah spoke this message to the people of Judah, to the southern kingdom, some time before the great Assyrian invasion of which the nation was fearful because the Assyrians, the super power of that day, were coming down to Judah, surrounding them, and destroying the cities. However, Isaiah 41-42 is far more about the generation that the Lord returns, though it did help the people in Isaiah’s day. They did not understand there was a big storyline where billions of people would be on the earth in the generation when God transitions the earth to the age to come. That is where the ultimate lessons of Isaiah 41-42 are really applied in a global way. So we have the outline here: B. Outline for Isaiah 41-42 41:1-7 The Lord controls human history 41:8-16 The Lord will help Israel 41:17-20 The Lord will supernaturally help Israel return to the land 41:21-29 The powerlessness of false gods 42:1-4 God’s Servant will establish justice in the nations 42:5-9 God’s Servant will give light to the nations 42:10-17 The end-time prayer movement and Jesus’ second coming 42:18-25 God’s discipline of Israel C. -
Pastor Gregory P. Fryer Immanuel Lutheran Church, New York, NY 2/8/2015, the Fifth Sunday After Epiphany Isaiah 40:21-31, Mark 1:29-39 Waiting for the Lord
Pastor Gregory P. Fryer Immanuel Lutheran Church, New York, NY 2/8/2015, The Fifth Sunday after Epiphany Isaiah 40:21-31, Mark 1:29-39 Waiting for the Lord In the name of the Father and of the + Son and of the Holy Spirit. Amen. 30Now Simon’s mother-in-law lay sick with a fever, and immediately they told him of her. 31And [Jesus] came and took her by the hand and lifted her up, and the fever left her; and she served them. (Mark 1:30-31, RSV) Saint Jerome, preaching on this text back in 400 AD, made the perfect pastoral point about it. He starts off like this: O that he would come to our house… Jesus! That is who we mean: O that Jesus would come to our house. I have such deep desire for that as I think of the houses and hospital rooms of our people. If Jesus were to come, then things would be okay. As he took the hand of Simon Peter’s mother-in-law and lifted her up to health, so I hope and pray that Jesus will come again soon to this old world of ours, go around and enter into the house of our people and make them well. And not just the people of Immanuel, but all the people. O that Jesus would walk into the house of the weary and suffering people of this world, take them by the hand, lift them up and let them run and jump like deer, like when we were young! So, that’s how Jerome begins his passage. -
Isaiah Chapter 5
ISAIAH 5 Adult Continuing Education Class, Monday, 19 January 2015 David A. LeFevre JUDAH’S SINS (5) Chapter 5 stands alone and concludes the introductory celebration of Sukkot or Feast of Tabernacles where the section of the book. While chapter 1 lays out themes and harvest season is the focus (Motyer, 68), but I would key phrases that reappear many times, and chapters 2-4 argue that from other chapters in the Old Testament, it contrast Jerusalem as she is and can be, chapter 5 brings would appear that this feast was not being celebrated at the reader back to the harsh reality of Judah’s present this time (the temple was in great disrepair and Passover condition—sin and rebellion. It starts with a parable that was not celebrated, so it’s likely the others were not sounds pleasant at first, like a love story, but soon turns either; see 2 Chronicles 29-30). to reflect the wicked conditions of the day. Most of the rest of the chapter is a recitation of six conditions among 1 And then let me sing to my beloved a song of my the people that are contrary to God’s will, which will lead beloved about his vineyard. to the destruction promised in the parable. It concludes My beloved had a vineyard in a very fertile hill; with the Lord gathering a foreign army to destroy the wicked people. It leaves us with the question: If chapters 2 and he dug it up, and cleared it of stones, 2-4 laid out the possibility of Jerusalem (us) being and planted it with the choicest vine, exalted by God’s grace, what do we do when destruction comes to the Lord’s people, in spite of great promises? and built a watchtower in it, That question prepares us for Isaiah’s call in chapter 6. -
SCRIPTURES for SUNDAY 2.18.2018 Today’S Scripture Is Filled with Contrasts and Paradoxes
SCRIPTURES FOR SUNDAY 2.18.2018 Today’s scripture is filled with contrasts and paradoxes. Jesus is the word, from the beginning, in whom is life. Yet here we see that the life he gives to Lazarus, raising him from John 11:1-45 the dead, is the very thing that leads to his death. This story New Revised Standard Version (NRSV) is followed by John 11:45-54 which concludes with the narrative explanation “So from that day on [the ruling 1 council of the chief priests and the Pharisees] planned to put Now a certain man was ill, Lazarus of Bethany, the Jesus to death.” village of Mary and her sister Martha. 2 Mary was the one who anointed the Lord with perfume and All of the miraculous signs of Jesus point to who he is and I am wiped his feet with her hair; her brother Lazarus was what he has come to give humanity (and are followed by the 3 statements in John’s gospel). None of them are more ill. So the sisters sent a message to Jesus, “Lord, he 4 closely related to the reality of resurrection life through his whom you love is ill.” But when Jesus heard it, he resurrection than this story of Lazarus rising from the dead. said, “This illness does not lead to death; rather it is Bethany for God’s glory, so that the Son of God may be : Today the town of Bethany, just east of Jerusalem, glorified through it.” 5 Accordingly, though Jesus loved 6 Maryis called “El ‘Azariyeh” and her sister– a Marthaname derived from “Lazarus”. -
Isaiah: Comfort My People by Rev
Isaiah: Comfort My People by Rev. Dr. John C. Tittle Prayer of Illumination God of mercy, you promised never to break your covenant with us. Amid all the changing words of our generation, speak your eternal Word that does not change. Then may we respond to your gracious promises with faithful and obedient lives; through our Lord Jesus Christ. Amen. Background In our Wayfair through the Word, we now find ourselves in new and unfamiliar terrain. This isn’t an easy portion of our journey. It’s rigorous, but also so very rich. The Prophets are now our spiritual guides. I like how Abraham Heschl put it in his classic work on the prophets saying that they’re “some of the most disturbing people who ever lived.” Think twice before inviting a prophet to your dinner party— because they’ll talk about the things you’re not supposed to talk about over the table: religion, sex, money, and politics. To be a prophet is a lonely calling—because often the prophet needs to play the party pooper, saying what needs to be said. What no one else is willing to say. Prophets have a way of getting under our skin: - Patriots deem them disloyal. - Pious consider them a threat. - The powerful see them as seditious. A prophet doesn’t have the luxury of being people pleaser. But one thing’s for sure—prophets are passionate. Passionate about God and passionate about the world. Prophets long to bring a blurry world into divine focus. The prophet’s eye is upon society, his ear is directed to God, and his heart beats with the very heart of God. -
Study John 9
Sermon Study glory story John 9:1-41 Problem: who gets the glory in your salvation story? who's glory story are you telling? “I lost my glory and then with Christ i got it back” “i once was a loser but now i am a winner” “things were not going great and now they are” “my dreams never came true but now God… salvation is about His glory - Eph 2:8-10; 5:8 John’s gospel is about the revelation of His glory in salvation Jn 1:9-14 and how the darkness can not hide it Jn 1:5 Text: The true light, which gives light to everyone, was coming into the world (Jn 1:9) John 9:1 ¶ As he passed by, he saw a man blind from birth. John 9:2 And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” John 9:3 Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. John 9:4 We must work the works of him who sent me while it is day; night is coming, when no one can work. John 9:5 As long as I am in the world, I am the light of the world.” (Jesus had claimed to be the light of the world (John 8:12), so to prove His claim, He bestowed ‘light’ on a blind man) John 9:6 Having said these things, he spit on the ground and made mud with the saliva.