By David Jeremiah
While Pontius Pilate ordered the crucifixion of Jesus Christ, he idea he used to be placing an finish to the Jewish rebellion that have been threatening the authority of the Roman Empire. What Pilate didn’t detect, although, used to be that actual revolution was once simply getting started.
Based at the epic NBC tv sequence, A.D. The Bible maintains: The Revolution that modified the realm is a sweeping Biblical narrative that brings the political intrigue, non secular persecution, and emotional turmoil of the booklet of Acts to lifestyles in gorgeous, shiny element. starting with the crucifixion, NYT best-selling writer and Bible instructor Dr. David Jeremiah chronicles the tumultuous struggles of Christ’s disciples following the Resurrection. From the brutal stoning of Stephen and Saul’s radical conversion, in the course of the unyielding persecution of Peter and the relentless wrath of Pilate, Jeremiah paints a powerful portrait of the political and non secular upheaval that resulted in the formation of the early Church.
Complete with necessary history information regarding the characters, tradition, and traditions incorporated within the tv sequence, A.D. The Bible maintains: The Revolution that modified the area is not just a riveting, action-packed learn, it's also an illuminating exploration of 1 of the main major chapters in global history.
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Additional info for A.D. The Bible Continues: The Revolution That Changed the World
Drewermann, Das JohannesEvangelium: Bilder einer neuen Welt, Erster Teil: Joh 1–10 (Düsseldorf: Patmos, 2003), 94, sees Peter’s identity beginning to change upon meeting Jesus: “Doch einem Mann wie Jesus zu begegnen, das bedeutet, angesprochen zu werden auf seine Wirkliche Berufung. ” The suggestion of D. W. Riddle, “The Cephas-Peter Problem, and a Possible Solution” JBL 59 (1940): 169–180, that Simon and Cephas were two early Christian leaders whose names became conflated when the language of the church moved from Aramaic to Greek, has not caught on.
In a rather terse response to scholars who claim the linguistic similarities between 1:35–42 and 13:23–25 point to BD being the central character in each scene, Neirynck, “The Anonymous Disciple in John 1,” EThL 66 (1990): 5–37, argues convincingly that the asyndetic use of h=n (1:40 and 13:23) is the only striking parallel between the passages. B. Lindars, “John,” in The Johannine Literature (ed. B Lindars, R. B. Edwards, and J. M. Court; Sheffield: Sheffield Academic Press, 2000), 42–46, also believes the linguistic similarities between John 1 and John 13 are too weak to support the contention that BD is the anonymous disciple in 1:35–40.
We are not constrained to imagine that the reader’s familiarity with Peter ends there. 18–19). And if “following” (avkolouqe,w) in 13:37 is a veiled reference to martyrdom, which I argue in the next chapter is the case, then the Evangelist does as well. 31 28 See also Mark 3:17, in which the sons of Zebedee are named Boanerges (Sons of Thunder). 76. 75–76. See also R. E. Brown, K. P. Donfried, and J. , Peter in the New Testament (Minneapolis: Augsburg; New York: Paulist, 1973), 31 n. 279. ” A similar conclusion is reached by Cullmann, Peter, 20–28.
A.D. The Bible Continues: The Revolution That Changed the World by David Jeremiah
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