Web Version Download Here.View of Bethany beyond the Jordan looking east from Jordan. Bible Pro for Windows - The Bible on Every Device. We have an abundance of applications, available to support you in your Bible studies on many different platforms.
Bible Study App Software Is NowThe divorce matter appears to me to relate to Herod Antipas' divorcing Phasaelis in order to marry Herodias. The passage includes two events: the issue of divorce and the welcoming of children. E-Sword X is feature rich and user friendly.The designated text in the RCL for 19th Sunday after Pentecost (3 October in 2021) is 10.2-16, but verse 1 includes meaningful context that should be included. NOTE: Android, MacOS, and Windows versions of Mantis X are coming soone-Sword the world's most popular PC Bible study software is now available on the world's most advanced desktop operating system e-Sword X is a complete re-design of the PC version of e-Sword, capitalizing on what we have learned from 15 years of writing Bible software. This is setting of as described in Mark 10.1.Bible Study and Bible Reader Software for the Apple iPhone, iPod Touch. Judea in the distance beyond it.30 Days to Understanding the Bible. NLT Life Application Study Bible, Third Edition. 58: The Prophecy (Revelation 1-5) The Cambridge Companion to the Hebrew Bible and Ethics. (Jesus is only explicit when he is "in the house.")Notes on the Book of Deuteronomy. (Mark 6.17-19) But if Jesus figuratively took up the mantle of John, why doesn't Jesus also criticize Herod? It appears to me that Mark 10.l-12 actually does address it, and Jesus basically affirms John's criticism of Herod, but Jesus is more discrete about.Here in 10.13-16, the disciples once again demonstrate their failure to comprehend. Find the passage you need with sophisticated search capabilities.As for the matter of children, Mark is counting on people remembering the incident in 9.33-37 where Jesus welcomed children. Packed with features, Bible Study is the perfect Bible study companion. Highlight your favorite verses, bookmark passages, and take notes. Bible Study (was Bible+) is Bible software for your Mac, designed for distraction-free scripture reading. The King James Version of.Also in terms of performance, in 10.6-8, how does one convey to the modern listener that Jesus is actually quoting from Jesus and distinguish the quotations from Jesus' own conclusions? I have suggested that holding up a Bible when quoting the OT is one possible way to do so.See what you think. NKJV MacArthur Study Bible. There is no charge for the app. The textual tradition reflects both the desire to make the wording more consistent and also to clarify.Close attention to the Greek shows evidence of how the text was pieced together, but also that the pieces do indeed come from different settings. There is plenty of repetition, but there is also slight variations. And even if one can produce a satisfactory translation, there still remains the problem of figuring out what it actually means!The brief anecdote culminating with the memorable saying of Jesus serves as the starting point for a string of loosely connected sayings linked by catchwords. But translating for good sense and making evident the intricate weaving of repeated words turns out to be complicated. If the goal is simply to translate words, there is no problem. Mark 10.1-16 translations and notes PDFSalt crystals on the shore of the Dead SeaMark 9.38-50 is the appointed RCL text for the 17th Sunday after Pentecost in Year B. ![]() The use of nominative pronouns focuses both questions and responses. The use of the historical present highlights Peter's confession in v29 and Jesus' rebuke to him in v33. I suspect it may have been omitted because it is such a challenging verse.) It also includes Jesus' first of three passion pronouncements in Mark, and Peter's failure to understand that Jesus' suffering and death are precisely what it means for him to be the Messiah.There are some fun nuances in the Greek that I try to capture in my translation. (Note that the RCL appointed reading only goes to 8.38, but the unit really does extend one more verse and includes 9.1. I.e., more attention is given to her statement than to Jesus'. In the story, there is one use of the historic present to introduce the woman's response. Or is Jesus genuinely annoyed at being disturbed, affronted by the woman's boldness (in that culture, no woman, especially this non-Jewish one, should interrupt or initiate a conversation with a man) and intentionally insulting her? In that case, the woman genuinely changes his mind. Is he aware of how it will all turn out and intends to help her all along, so that one perceives him gently provoking or merely testing the woman to get her to express her confidence in him? (But note that "faith" is never mentioned in the story at all! Matthew's version in 15.21-28 is quite different, and he does make faith the final point.) I think it can be agreed that the point of a story is not simply to indicate that Jesus can cast out unclean spirits.The biggest issue is how one perceives Jesus' role in the story and thus how one 'performs' his words. There are some critical interpretive issues, and this is a text where the 'performance' of it can significantly change the reception of it. I also think this story ties in directly with the preceding 7.1-23 where Jesus has been talking about impure/unclean foods, hand, and pots and such. Similarly, you'll see in my translation that I take a small liberty in the Greek and set her statement as a question to Jesus. Jesus replies with a question, and that results in a conclusion that was not anticipated but opens new perception. E.g., in 12.13-17 the Pharisees and Herodians test Jesus asking about taxes. The reading for 25 July 2021 in the RCL Year B is John 6.1-21.My notes are not as extensive this week, but you will find some helpful observations. The woman and her daughter are not impure because of their race, gender, or ethnicity.As an example of the way performance affects interpretation, check out this collection of performances collated by Phil Ruge-Jones.Mount of Beatitudes and Tabgha from the Sea of GalileeThe lectionary has been following along in Mark but now breaks away to John for the next five Sundays in order to recount the feeding of the 5000 and Jesus walking on water. And remember it's an "unclean spirit" that comes out of her daughter. My notes on vv4-5 indicate, I think, that this feeding story is John's interpretation of what is the last supper in the Synoptic gospels. The story is much the same but told in John's distinctive style. Comparing this story of the feeding and walking on water is evidence this is true. I am not alone in thinking that John used the Gospel of Mark or at least Mark's sources. Pdf reader free download for macThe story of Jesus walking on the sea is almost a diversion. The bread becomes a matter of Jesus' body and blood and spirals into a sharp division that ends with Jesus alienating many of his followers. 6.1-21 are but the beginning of the discussion that will continue through 6.71. The lectionary omits Jesus' feeding of the 5000 and Jesus walking on the water. Personally, this makes no sense to me to omit vv35-52, and it requires some explanation how one gets from the scene in vv30-34 to the one in vv53-56. 6.53 locates Jesus and the disciples at Gennesaret on right (west) side of the sea in this picture.Mark 6.30-34, 53-56 is the appointed gospel text for the Revised Common Lectionary 8th Sunday after Pentecost Year B which is 18 July 2021. Mark 6.30-34 takes place somewhere near here on the left side of the picture by the sea. Unlike the feeding, it is not called a sign or a miracle.For another 'view' of this reading, check out Steve Thomason's Visual Meditation on John 6.Here are my notes and translation: John 6.1-21 mgvhSea of Galilee and Plain of Genneserat from the Mount of Beatitudes.
0 Comments
Leave a Reply. |
AuthorWhitney ArchivesCategories |