Temat: jesus - Katalog OPAC zbiorów

Skocz do pozycji: 1.

Tytuł:: Cinque discepoli, radunati ai piedi della croce, accompagnano Gesù morente come il vero e autentico Maestro (Gv 19, 24h-27)
Five Disciples, gathered at the Foot of the Cross, accompany dying Jesus as the true and authentic Master (John 19:24h-27)
Autorzy:: Grochowski, Zbigniew
Powiązania:: https://bibliotekanauki.pl/articles/512219.pdf
Data publikacji:: 2019-03-30
Wydawca:: Wydawnictwo Diecezjalne Adalbertinum
Tematy:: disciples of Jesus
rabbi
women
Jn 19,25-27
Opis:: The episode of the division of Jesus’ garments (Gv 19,23-24g) and the scene of the “testament from the cross” (Jn 19:24h-27) is strongly contrasted by the correlative and antithetical particles μέν-οὖν-δέ (Jn 19:24h.25a). It suggests, among other things, to see precisely four women below the cross of Christ (and the disciple whom Jesus loved). Other arguments also lead to this conjecture. The importance concerning the number of Jesus’ followers, accompanying their dying Master, is connected with a rabbinical tradition that says: to deserve the title of a true and authentic master it was necessary to have at least five disciples around him. The inclusion of the whole Fourth Gospel, obtained thanks to the pericopes Jn 1:35-51 and Jn 19:24h-27, where five disciples appear – first called by Jesus to follow him, then present at the foot of the cross – leads to the conclusion that Jesus, from the beginning of his activity on earth until his last breath, appears as the true and authentic Master, always ac-companied by his disciples, whose number was incessantly sufficient to ascribe to Jesus the title of the Rabbi.
Źródło:: Studia Ełckie; 2019, 21, 1; 11-26
1896-6896
2353-1274
Pojawia się w:: Studia Ełckie
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 2.

Tytuł:: Jezus jako świadek w Ewangelii wg św. Jana
Jesus as a Witness in the Gospel of John
Autorzy:: Grochowski, Zbigniew
Powiązania:: https://bibliotekanauki.pl/articles/1621767.pdf
Data publikacji:: 2015-10-25
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:: świadectwo Jezusa
świadek
prawda
objawienie Boga
miłość
świat
Żydzi
bracia Jezusa
Jesus’ testimony
witness
truth
revelation of God
love
world
Jews
Jesus’ brothers
Opis:: Jesus is usually an object of someone’s testimony in the Gospel of St. John, but there are a few texts speaking of Jesus as the One who gives or bears His testimony to something. Accepting as a criterion the occurrences of the terms marture,w („to bear testimony”) and marturi,a („testimony”) – the noun ma,rtuj („witness”) does not occur in the Fourth Gospel – it is possible to distribute them into four categories: (1) Jesus “testifies about what he has seen and heard” (3:32-33), which means He reveals His Father to the world. (2) Jesus testifies about Himself (5:31.[36]; 8:13-14.17-18; [10,25]) – and He is supported in this by His Father – that He did nothing wrong healing a sick man at the Bethesda pool, even though it happened on the Sabbath (cf. 5:1-9); (3) Jesus “is testifying about the world that its deeds are evil” (7:7) seeing as – some Jews even wanted to kill Him (cf. 7:1.19.25.30.44); (4) Jesus testifies to the truth (18:37), which ultimately means the definitive revelation of God which Jesus brings to the world and with which He identifies Himself (cf. 14:6). Sentenced by Pilate, dying on the cross, Christ – in the most credible way – testified to love: This truth about God – obligating Jesus’ disciples to also assume this attitude in their lives (cf. 13:14.34-35) – can be expressed by a principle: “no one has greater love than this – that one lays down his life for his friends” (15:13).
Źródło:: Verbum Vitae; 2015, 27; 169-186
1644-8561
2451-280X
Pojawia się w:: Verbum Vitae
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 3.

Tytuł:: I discepoli di Gesù nell’ora della prova (Gv 18–19) come luogo di rivelazione del Maestro
Jesus’ Disciples in the Hour of the Trial (John 18–19) as a Place of the Revelation of the Master
Autorzy:: Grochowski, Zbigniew
Powiązania:: https://bibliotekanauki.pl/articles/1053272.pdf
Data publikacji:: 2015-11-07
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:: Vangelo secondo Giovanni
Quarto Vangelo
racconto della Passione
discepolato
Ora di Gesù
ora dei discepoli
rivelazione di Gesù
Fourth Gospel
Passion Narrative
discipleship
the hour of Jesus
revelation of Jesus
Opis:: The Passion Narrative in the Fourth Gospel is usually analyzed from the purely christological point of view. The number of monographs and articles that would pay attention to the ecclesiastical and anthropological aspect of the Passion of Jesus revealed in the conduct of his disciples in John 18–19 is quite limited. It seems that the “Hour of Jesus” is also the “hour of the trial of his followers” (cf. John 16:2, 4, 21, 32). The present study discusses this issue in John 18:1-14, 15-27; 19:24h-27, (35), 38-42 and presents different characterizations of Jesus’ disciples who appear as the locus of the revelation of their Master.
Źródło:: The Biblical Annals; 2013, 3, 1; 67-92
2083-2222
2451-2168
Pojawia się w:: The Biblical Annals
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 4.

Tytuł:: Światłość w ciemności świeci i ciemność jej nie zaskoczyła / nie przyłapała”. Narracyjne uzasadnienie nowego tłumaczenia J 1,5
„And the light shines in the darkness, and the darkness has not surprised / caught it”. A narrative justification of the new translation of Jn 1:5
Autorzy:: Grochowski, Zbigniew
Powiązania:: https://bibliotekanauki.pl/articles/2150922.pdf
Data publikacji:: 2016-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: światło
ciemność
Ewangelia wg św. Jana
Pojmanie Jezusa
light
darkness
Gospel of John
Arrest of Jesus
Opis:: The verb καταλαμβάνω is usually translated in Jn 1:5 as to „comprehend”, „overpower”, „overcome”. The same word, however, in Jn 12:35 is understood differently (as to „comeupon”, „overtake”, ecc.), although in both cases the subject is the same: „the darkness”. To be frank the object is different: in Jn 1:5 it is „the light”, in Jn 12:35 – „the people”. But by the opinion of the author of the article it is allowed to discover the idea of to „surprise” / „catch” / „come upon” / „overtake” also in Jn 1:5. The logic of the narrative of the Gospel of John and especially the scene of the Arrest of Jesus (Jn 18:1 – 14) authorizes this (a littleinnovatory) translation.
Das Verb καταλαμβάνω bei Joh 1,5 ist in der Regel als „erfassen” und „ergreifen” übersetzt. Aber dieses Wort ist anders verstanden bei Joh 12,35 (als „überfallen”, „überraschen”, „hereinbrechen”) obwohl in beiden Fällen dasselbe Subjekt ist: „die Finsternis”. In der Wahrheit handelt es sich um ein anderes Objekt: bei Joh 1,5 ist es „das Licht” und bei Joh 12,35 – „die Leute”. Nach der Meinung vom Autor dieses Artikels, kann man eine Idee zu entdecken unerwartet „überrascht” / „ertappt” zu sein auch bei Joh 1,5. Der Logik der Erzählung von Johannesevangelium und vor allem eine Szene von Gefangennanhme Jesus bei Joh 18,1 – 14, begründet dieser Übersetzung.
Źródło:: Studia Elbląskie; 2016, 17; 119-133
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 5.

Tytuł:: Dobry Pasterz, pojmany w Ogrójcu, daje życie swoim uczniom (J 10,1 – 18; 18,1 – 14)
The Good Shepherd, Arrested in the Garden, Gives a New Life to His Disciples (Jn 10:1 – 18; 18:1 – 14)
Autorzy:: Grochowski, Zbigniew
Powiązania:: https://bibliotekanauki.pl/articles/2148599.pdf
Data publikacji:: 2017-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: dobry pasterz
pojmanie Jezusa
uczniowie
zbawienie
nowe życie
good shepherd
arrest of Jesus
disciples
salvation
new life
Opis:: Perykopa J 18,1–14, mówiąca o „Pojmaniu Jezusa w Ogrójcu” – nawet jeśli położona jest w Czwartej Ewangelii w dość dużej odległości w stosunku do J 10,1–18 i nie występują w niej takie terminy, jak „pasterz”, „owce”, „brama”, owczarnia”, itp. – stanowi relekturę „Przypowieści o Dobrym Pasterzu”. Niniejszy artykuł prezentuje siedem elementów (motywów, idei, słów) wspólnych obu tekstom, co stanowi mocny link łączący je ze sobą. Paralelna lektura obu perykop przekonuje, że to, co Jezus zapowiedział w J 10,1–18, doskonale zrealizowało się na początku Jego Męki (J 18,1–14). Dlatego uzasadnionym jest stwierdzenie, że „Dobry Pasterz, pojmany w Ogrójcu, daje życie swoim uczniom”.
The pericope Jn 18:1 – 14, speaking of „The arrest of Jesus in the garden” – even though its location in the Fourth Gospel is rather far from Jn 10:1 – 18 and there are no terms like „shepherd”, „sheep”, „pasture”, „gate” ecc. in it – constitutes a rereading of „The parable of the Good Shepherd”. The article presents seven elements (motives, ideas, words) common to both texts which are strong links connecting them and showing that what is foretold byJesus in Jn 10:1 – 18, in the beginning of His Passion (Jn 18:1 – 14) is perfectly fulfilled. This is why it is legitimate to say that „The Good Shepherd, arrested in the garden, gives a new life to His disciples”.
Źródło:: Studia Elbląskie; 2017, 18; 323-350
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 6.

Tytuł:: „Spirò” o piuttosto „consegnò lo Spirito”? La morte di Gesù e il dono del Paràclito presentati in Gv 19,30
He „Expired” or rather He „Handed Over the Spirit”? The Death of Jesus and the Gift of the Paraclete Presented in John 19:30
Autorzy:: Grochowski, Zbigniew
Powiązania:: https://bibliotekanauki.pl/articles/2148089.pdf
Data publikacji:: 2018-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: la morte di Gesù
consegnare lo Spirito Santo
la famiglia di Dio
Gv 19
30
the death of Jesus
to hand the Holy Spirit over
God’s family
Jn 19
Opis:: Il racconto giovanneo che parla della morte di Gesù si caratterizza per l’uso di una specifica formulazione, non tipica per quanto riguarda il riferire la morte di qualsiasi persona: παρέδωκεν τὸ πνεῦμα (Gv 19,30). Bisognerebbe tradurla all’italiano con la frase „consegnò lo Spirito / spirito” (e non „spirò / rese lo spirito”, come della morte di Gesù parlano i Sinottici: cf. Mc 15,37 e Lc 23,46 – ἐξέπνευσεν; Mt 27,50 – ἀφῆκεν τὸ πνεῦμα). Anche se la maggioranza delle traduzioni moderne e dei commentari degli esegeti non è d’accordo con l’interpretazione che suggerisce che Gesù – nell’atto della propria morte salvatrice – realmente consegnò lo Spirito Santo ai suoi discepoli radunati presso la croce, insieme alla minoranza degli studiosi consideriamo, che il dono del Paràclito non deve necessariamente essere limitato al giorno della risurrezione del Signore (cf. Gv 20,22), ma – siccome esso non è un avvenimento singolare nella vita della Chiesa (cf. At 2,1 – 13 i 4,31!) – al nostro parere esso divenne una partecipazione di quel specifico „nucleo dei credenti” già pure sul Calvario. Questo dono è stato un „anticipo” per il giorno di una solenne effusione dello Spirito Santo nel Cenacolo il giorno della risurrezione (Gv 20,19 – 23). Il quarto evangelista comunica questa verità, scrivendo tali e non altre parole in Gv 19,30. Egli inoltre desidera sottolineare che il dono dello Spirito è strettamente legato alla costituzione della famiglia di Dio ai piedi della croce (Gv 19,24h–27) come il suo fondamento vitale e la forza unificante.
John’s description of the death of Jesus on the cross is characterized by the use of a specific expression by the evangelist, untypical for the story speaking of one’s death: παρέδωκεντὸ πνεῦμα (Jn 19:30). It should be translated into English as „he handed over the Spirit / spirit” (but not „he expired / he gave up the spirit”, as expressed in the synoptic Gospels: Mc 15:37 and Lc 23:46 – ἐξέπνευσεν; Mt 27:50 – ἀφῆκεν τὸ πνεῦμα). Even if most of translations of the Bible and exegetic commentaries do not agree with an interpretation suggesting that Jesus, in the act of his saving death, actually gave the Holy Spirit to his disciplesgathered beside the cross, together with the minority of scholars we believe that the gift of the Paraclete does not necessarily have to be limited only to the day of Lord’s resurrection (cf. Jn 20:22), but – as it is not a one-off event in the life of the Church (cf. Acts 2:1 – 13 and 4:31!) – it has become a participation of this „nucleus of believers” also on Calvary. This gift was a „deposit / advancement” for the day of the solemn effusion of the Holy Spirit in the Upper Room on the day of the resurrection (Jn 20:19 – 23). This truth is communicated to the readers by the evangelist John, providing such and not other words in 19:30. He alsoemphasizes that the gift of the Spirit is closely related to the constitution of God’s family at the foot of the cross (Jn 19:24h–27) as its vital foundation and unifying force.
Źródło:: Studia Elbląskie; 2018, 19; 291-303
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki

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