“Ὕδωρ καὶ αἷμα: Critical Observations, Interpretive Approaches and Ecclesiological Dimensions of John 19:34" (original) (raw)

AN EXEGESIS ON ST. JOHN 17, 6-19.

Biblical background to the High Priestly Prayer of Jesus CHAPTER TWO EXEGESIS ON JOHN 17:9-16 …………………………………… 18 2.1 Exegetical analysis 2.2 The Triple Sanctification 2.2.1 Father sanctified the Son and sent into the world 2.2.2 The Self-Sanctification of Jesus 2.2.3 The Son prays for the Sanctification of his disciples, basing on his own Sanctification ii CHAPTER THREE HERMENEUTICAL IMPLICATIONS OF JOHN 17: 6-19……. 3.1 Hermeneutical Implications of Consecration to the present context 3.2 Hermeneutical implication in the light of Gaudete et Exultate GENERAL CONCLUSION…………………………………………. BIBLIOGRAPHY……………………………………………………. CHAPTER ONE PRELIMINARY OBSERVATIONS Understanding the theology of the Gospel according to St. John is an almost presumptuous work. The Johannine tradition is very rich and dense in its theology and literature. To understand it by not destroying its theological emphasis demands a profound understanding of the context and background of the text as a whole. Consequently, before we deal with the exegetical analysis of the High Priestly Prayer of Jesus it demands that we have an understanding of the preliminary observations regarding the text, that is, the textual, redaction, form and source criticisms and its connection to the Old Testament. Thus a better background understanding of the text will help in understanding the exegetical analysis.

JOHN IN AN ORTHODOX PERSPECTIVE

The life-context in which John’ Gospel is interpreted in this short commentary is both that of post-modernity and that of Eastern Christianity. This latter “traditional” context, however, has wider ecumenical implications. Starting from the theological background of the 4th Gospel and the eschatological framework of its theology (11: 51-52), it focuses on the profound meaning of the so-called sacramental (or anti-sacramental) pericope. First, the Eucharistic theology of ch. 6. Second, the diaconal dimension of the Eucharist in ch. 13. Third, the wider connotations of the Anointing of Jesus pericope in ch. 12 (1-8). And finally, the High-Priestly (Eucharistic) prayer in ch. 17 with its consequences for the unity of humankind. John offers a dynamic reinterpretation of the traditional (Pauline and synoptic) understanding of the Eucharist as a unique rite regarding the relationship between God, the Church and the world, thus providing an excellent basis for reflection on unity, reconciliation, communion, sharing and diaconal service. The short commentary concludes with underlining the ecclesial and diaconal dimension of the Eucharist as a communion event; an act of unity and not of personal devotion; an act of diakonia and sharing, and not a sacramentalistic quasi-maginal rite; an expression of the Church as the people (laos) and household (oikos) of God and as the Body of Christ mystically united with its head, and not a mere cultic and/or witnessing institution. If one pushes these conclusions a little further, one can easily argue that the relationship of God’s people and the world is a liturgical relationship; one can even say that daily life in society and the world is a Eucharistic liturgy through which this unity of humankind in God and the preliminary manifestation of the future kingdom are made present. In a post-modern world these Johannine insights are a challenge not only for all the Churches, but also for the secular communities.

GREEK EXEGESIS OF JOHN 19:30

2001

Satan, sin, and death have all been defeated foes since the cross-work of Christ and they are awaiting the appointed time when they will join together in the lake of fire -- the second death. All three of these enemies are on limited time. Jesus is Lord of the living and of the dead (Rom.14:9) and He is the Victor. “It has been accomplished;” and this redemption of believers remains completely finished forever. The Greek word tetelestai has been found on a number of first century bills to mark them paid in full. The believers’ redemption has been paid in full and cannot be added to by any type of human works (Eph. 2:8-9). The risen Christ is received through faith and repentance by the sinner; but it is His shed blood that is the basis for their forgiveness -- not the sinner’s actions to receive God’s free gift of everlasting life (Rom. 6:23).

The role of Mary as the "gyune" and the "meter" in the Salvific mission of the Son. An Exegetical analysis of John 19:25-27

2023

This paper is a contribution to the study of Mary's role in the work of Redemption. In the world of Biblical Exegesis, many scholars do not see Mary's importance and contribution in Christ's work of Redemption. Marian exegesis is not possible in the context of John 19:25-27 according to some scholars and that the evangelist in no way wants to exalt the figure of Mary. This paper shows the contrary and proves that Mary has a unique and important role in the work of redemption. "Coredemptrix" is the term used in this paper to describe Mary's participation in the work of Christ. She is the fulfilment of the woman of Gen. 3:15. Moreover, Jesus' hour mentioned at Cana is also Mary's hour and their hour is both fully realized on Calvary.

The Old Testament Background of “Ecce Homo” in John 19:5

Biblica et Patristica Thorunensia 11/4 (2018) 495-519

Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretations that seem in basic agreement, yet, at the same time, many others of a divergent and opposing nature. Among the many treatments of this verse is a whole set of proposals that see in Pilate’s words an allusion to various Old Testament texts. The present article aims at presenting the range of these scholarly interpretations (both older and modern ones) which resort to an Old Testament background for the famous ecce homo phrase. The article then focuses the discussion on Daniel’s “Son of Man”, the Isaianic “Suffering Servant”, the messianic “man” of Zec 6:12 and Num 24:17 (LXX), Adamic typology, the king of 1 Sm 9:17, and finally the figure of the bridegroom from the Song of Songs. In each case, an evaluation of the hypothetical Old Testament background is given. The author concurs with the idea of multiple intertextual Old Testament references encapsulated in Pilate’s ecce homo utterance.