John 5: 1-9 [1]"Some time later, Jesus went up to Jerusalem for one of the Jewish festivals. [2] Now there is in Jerusalem near the Sheep Gate a poll, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. [3] Here a great number of disabled people use to lie -- the blind, the lame, the paralyzed. [4] [b] [5] One who was there had been an

John 5:1-9 There are several incidents contained within the various Gospels in which Jesus performs a miracle and cures someone; and John 5:1-9 recounts one of these stories. The incident happens on an unnamed holy day in the city of Jerusalem, which also corresponds to the Sabbath. The place is a pool with five pillars, or colonnades, near a spot commonly known as the "sheep market," sometimes the "sheep gate," or

John 15 An Exegesis of John 15:1-27 John 15:1-27 recounts Christ's last words to His disciples the night before His execution on Calvary. Beginning with His identification of Himself with the "true vine" and ending His exhortation that His disciples "bear witness," Christ both states clearly and explicitly what union with Him is like and what those who are in union with Him can expect from the world. This paper will give

However, in general the author relies on strong nouns and verbs to tell the story. B. Composition 1. Verb choices are particularly strong and vibrant: the author uses words like "prompted," "wrapped," and "poured," which makes for a compelling and dramatic narrative and corresponds with the suspenseful atmosphere. 2. The author uses many complex sentences consisting of both dependent and independent clauses, but the author uses varied sentence structure to create rhythm. 3.

Gnostics believed that they belonged to the "true church" of an elect few who were worthy; the orthodox Christians would not be saved because they were blind to the truth. Part E -- Content - if we then combine the historical outline of the "reason" for John's writings with the overall message, we can conclude that there are at least five major paradigms present that are important in a contextual

" (Kysar 27) Scholars at times forget that the bible is not only a work of theology but also a work of literature. Barnes also believes in this interpretation and its New Testament expression of the Trinity, "I am thinking, in particular, of the pivotal appeal to John 1:1-3 at de Trinitate 2.2.9, which resembles Tertullian's (and Hippolytus's) use of the Johannine prologue as the paradigmatic expression of the economy of